LIBRARY 

OF  THK 

University  of  California. 

Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  i8g4. 
Accessions  No.~J^'\^QJ^    Class  No. 


CRITICAL  HISTORY 


OF   THE 


DOCTRINE  OF  A  FUTURE  LIFE. 


WITH  A 


Complete  liHiograp^g  of  i^t  ^uhjtti 


WILLIAM  ROUNSEVILLE  ALGER. 


One  question,  more  than  others  all, 
From  thoughtful  minds  implores  reply: 

It  is,  as  breathed  from  star  and  pall. 
What  fate  awaits  us  when  we  die? 


FOURTH  EDITION,  THOROUGHLY  REVISED. 


NEW  YORK: 
W.  J.  WIDDLETON,  PUBLISHER 

1867. 


AS' 


Entered  according  to  Act  of  Congress,  in  the  year  1860,  by 

WILLIAM  ROUNSEVILLE  ALGER, 

in  the  Clerk's  OlEce  of  the  District  Court  of  the  United  States  for  the  District  of 
Massachusetts. 


3o^ 


EL£OTaOirP£I>  BT  L.  JOHNSON  &  CO.,  PBILADA. 


PREFACE. 


"Who  follows  truth  carries  his  star  in  his  brain.  Even  so  bold 
a  thought  is  no  inappropriate  motto  for  an  intellectual  workman, 
if  his  heart  be  filled  with  loyalty  to  God,  the  Author  of  truth  and 
the  Maker  of  stars.  In  this  double  spirit  of  independence  and 
submission  it  has  been  my  desire  to  perform  the  arduous  task  now 
finished  and  offered  to  the  charitable  judgment  of  the  reader. 
One  may  be  courageous  to  handle  both  the  traditions  and  the 
novelties  of  men,  and  yet  be  modest  before  the  solemn  mysteries 
of  fate  and  nature.  He  may  place  no  veil  before  his  eyes  and  no 
finger  on  his  lips  in  presence  of  popular  dogmas,  and  yet  shrink 
from  the  conceit  of  esteeming  his  mind  a  mirror  of  the  universe. 
Ideas,  like  coins,  bear  the  stamp  of  the  age  and  brain  they  were 
struck  in.  Many  a  phantom  which  ought  to  have  vanished  at  the 
first  cock-crowing  of  reason  still  holds  its  seat  on  the  oppressed 
heart  of  faith  before  the  terror-stricken  eyes  of  the  multitude. 
Every  thoughtful  scholar  who  loves  his  fellow-men  must  feel  it  an 
obligation  to  do  what  he  can  to  remove  painful  superstitions,  and 
to  spread  the  peace  of  a  cheerful  faith  and  the  wholesome  light 
of  truth.  The  theories  in  theological  systems  being  but  philosophy, 
why  should  they  not  be  freely  subjected  to  philosophical  criticism  ? 
I  have  endeavored,  without  virulence,  arrogance,  or  irreverence 
towards  any  thing  sacred,  to  investigate  the  various  doctrines  per- 
taining to  the  great  subject  treated  in  these  pages.  Many  persons, 
of  course,  will  find  statements  from  which  they  dissent, — senti- 
ments disagreeable  to  them.  But,  where  thought  and  discussion 
are  so  free  and  the  press  so  accessible  as  with  us,  no  one  but  a 
bigot  will  esteem  this  a  ground  of  complaint.  May  all  such  pass- 
ages be  charitably  perused,  fairly  weighed,  and,  if  unsound, 
honorably  refuted !  If  the  work  be  not  animated  with  a  mean  or 
false  spirit,  but  be  catholic  and  kindly, — if  it  be  not  superficial  and 


iy  PREFACE. 


pretentious,  but  be  marked  by  patience  and  thoroughness, — is  it 
too  much  to  hope  that  no  critic  will  assail  it  with  wholesale  con- 
demnation simply  because  in  som^  parts  of  it  there  are  opinions 
which  he  dislikes  ?  One  dispassionate  argument  is  more  valuable 
than  a  shower  of  missile  names.  The  most  vehement  revulsion 
from  a  doctrine  is  not  inconsistent,  in  a  Christian  mind,  with  the 
sweetest  kindness  of  feeling  towards  the  persons  who  hold  that 
doctrine.  Earnest  theological  debate  may  be  carried  on  without 
the  slightest  touch  of  ungenerous  personality.  Who  but  must  feel 
the  pathos  and  admire  the  charity  of  these  eloquent  words  of 
Henry  Giles  ? — 

"  Every  deep  and  reflective  nature  looking  intently  'before  and 
after,'  looking  above,  around,  beneath,  and  finding  silence  and 
mystery  to  all  his  questionings  of  the  Infinite,  cannot  but  conceive 
of  existence  as  a  boundless  problem,  perhaps  an  inevitable  dark- 
ness between  the  limitations  of  man  and  the  incomprehensibility  of 
God.  A  nature  that  so  reflects,  that  carries  into  this  sublime  and 
boundless  obscurity  *  the  large  discourse  of  Eeason,'  will  not  narrow 
its  concern  in  the  solution  of  the  problem  to  its  own  petty  safety, 
but  will  brood  over  it  with  an  anxiety  which  throbs  for  tbe  whole 
of  humanity.  Such  a  nature  must  needs  be  serious ;  but  never  will 
it  be  arrogant :  it  will  regard  all  men  with  an  embracing  pity. 
Strange  it  should  ever  be  otherwise  in  respect  to  inquiries  which 
belong  to  infinite  relations, — that  mean  enmities,  bitter  hatreds, 
should  come  into  play  in  these  fathomless  searehings  of  the  soul ! 
Bring  what  solution  we  may  to  this  problem  of  measureless  alter- 
natives, whether  by  Eeason,  Scripture,  or  the  Church,  faith  will 
never  stand  for  fact,  nor  the  firmest  confidence  for  actual  con- 
sciousness. The  man  of  great  and  thoughtful  nature,  therefore, 
who  grapples  in  real  earnest  with  this  problem,  however  satisfied 
he  may  be  with  his  own  solution  of  it,  however  implicit  may  be 
his  trust,  however  assured  his  convictions,  will  yet  often  bow 
down  before  the  awful  veil  that  shrouds  the  endless  future,  put 
his  finger  on  his  lips,  and  weep  in  silence.^' 

The  present  work  is,  in  a  sense,  an  epitome  of  the  thought  of 
mankind  on  the  destiny  of  man.  I  have  striven  to  add  value  to  it 
by  comprehensiveness  of  plan, — not  confining  myself,  as  most  of  my 
predecessors  have  confined  themselves,  to  one  province  or  a  few 
narrow  provinces  of  the  subject,  but  including  the  entire  subject  in 
one  volume;  by  carefulness  of  arrangement, — not  piling  the  material 
together  or  presenting  it  in  a  chaos  of  facts  and  dreams,  but  group- 


PREFACE.  T 

ing  it  all  in  its  proper  relations;  by  clearness  of  explanation, — not 
leaving  the  curious  problems  presented  wholly  in  the  dark  with  a 
mere  statement  of  them,  but  as  far  as  possible  tracing  the  phe- 
nomena to  their  origin  and  unveiling  their  purport ;  by  jpoetic  life 
of  treatment, — not  handling  the  different  topics  dryly  and  coldly, 
but  infusing  warmth  and  color  into  them;  by  copiousness  of  infor- 
mation,— not  leaving  the  reader  to  hunt  up  every  thing  for  himself, 
but  referring  him  to  the  best  sources  for  the  facts,  reasonings,  and 
hints  which  he  may  wish;  and  hj  persevering  patience  of  toil, — not 
hastily  skimming  here  and  there  and  hurrying  the  task  off,  but 
searching  and  re-searching  in  every  available  direction,  examining 
and  re-examining  each  mooted  point,  by  the  devotioii  of  twelve 
years  of  anxious  labor.  How  far  my  efforts  in  these  particulars 
have  been  successful  is  submitted  to  the  public. 

To  avoid  the  appearance  of  pedantry  in  the  multiplication  of 
foot-notes,  I  have  inserted  many  authorities  incidentally  in  the 
text  itself,  and  have  omitted  all  except  such  as  I  thought  would 
be  desired  by  the  reader.  Every  scholar  knows  how  easy  it 
IS  to  increase  the  number  of  references  almost  indefinitely,  and 
also  how  deceptive  such  an  ostensible  evidence  of  wide  reading 
may  be.  .<» 

When  the  printing  of  this  volume  was  nearly  completed,  and  I 
had  in  some  instances  made  more  references  than  may  now  seem 
needful,  the  thought  occurred  to  me  that  a  full  list  of  the  books 
published  up  to  the  present  time  on  the  subject  of  a  future  life, 
arranged  according  to  their  definite  topics  and  in  chronological 
order,  would  greatly  enrich  the  work  and  could  not  fail  often  to  be 
of  vast  service.  Accordingly,  upon  solicitation,  a  valued  friend — 
Mr.  Ezra  Abbot,  Jr.,  a  gentleman  remarkable  for  his  varied  and 
accurate  scholarship — undertook  that  laborious  task  for  me;  and 
he  has  accomplished  it  in  the  most  admirable  manner.  No  reader, 
however  learned,  but  may  find  much  important  information  in 
the  bibliographical  appendix  which  I  am  thus  enabled  to  add  to 
this  volume.  Every  student  who  henceforth  wishes  to  investi- 
gate any  branch  of  the  historical  or  philosophical  doctrine  of  the 
immortality  of  the  soul,  or  of  a  future  life  in  general,  may  thank 
Mr.  Abbot  for  an  invaluable  aid. 

As  I  now  close  this  long  labor  and  send  forth  the  result,  the 
oppressive  sense  of  responsibility  which  fills  me  is  relieved  by  the 
consciousness  that  I  have  herein  written  nothing  as  a  bigoted 

1 


^^  PREFACE. 

partisan,  nothing  in  a  petty  spirit  of  opinionativeness,  but  have 
intended  everj  thought  for  the  furtherance  of  truth,  the  honor 
of  God,  the  good  of  man. 

The  majestic  theme  of  our  immortality  allures  yet  baffles  us. 
No  fleshly  implement  of  logic  or  cunning  tact  of  brain  can  reach 
to  the  solution.  That  secret  lies  in  a  tissueless  realm  whereof  no 
nerve  can  report  beforehand.  We  must  wait  a  little.  Soon  we 
shall  grope  and  guess  no  more,  but  grasp  and  know.  Meanwhile, 
shall  we  not  be  magnanimous  to  forgive  and  help,  diligent  to 
study  and  achieve,  trustful  and  content  to  abide  the  invisible 
issue  ?  In  some  happier  age,  M'^hen  the  human  race  shall  have 
forgotten,  in  philanthropic  ministries  and  spiritual  worship,  the 
bigotries  and  dissensions  of  sentiment  and  thought,  they  may 
recover,  in  its  all-embracing  unity,  that  garment  of  truth  which 
God  made  originally  "  seamless  as  the  firmament,'^  now  for  so 
long  a  time  torn  in  shreds  by  hating  schismatics.  Oh,  when  shall 
we  learn  that  a  loving  pity,  a  filial  faith,  a  patient  modesty,  best 
become  us  and  fit  our  state?  The  pedantic  sciolist,  prating  of 
his  clear  explanations  of  the  mysteries  of  life,  is  as  far  from  feeling 
the  truth  of  the  case  as  an  ape,  seated  on  the  starry  summit  of 
the  dome  of  night,  chattering  with  glee  over  the  awful  prospect 
of  infinitude.  What  "ordinary  tongue  shall  dare  to  vociferate 
egotistic  dogmatisms  where  an  inspii'ed  apostle  whispers,  with 
reverential  reserve,  "We  see  through  a  glass  darkly"?  There 
are  three  things,  said  an  old  monkish  chronicler,  which  often 
make  me  sad.  First,  that  I  know  I  must  die;  second,  that  I  know 
not  when;  third,  that  I  am  ignorant  where  I  shall  then  be. 

"  Est  primum  durum  quod  scio  me  moriturum  : 
Secundum,  timeo  quia  hoc  nescio  quando : 
Hinc  tertium,  flebo  quod  nescio  ubi  manebo.'* 

Man  is  the  lonely  and  sublime  Columbus  of  the  creation, 
who,  wandering  on  this  cloudy  strand  of  time,  sees  drifted  waifs 
and  strange  portents  borne  far  from  an  unknown  somewhere, 
causing  him  to  believe  in  another  world.  Comes  not  death  as  a 
means  to  bear  him  thither?  Accordingly  as  hope  rests  in  heaven, 
fear  shudders  at  hell,  or  doubt  faces  the  dark  transition,  the  future 
life  is  a  sweet  reliance,  a  terrible  certainty,  or  a  pathetic  perhaps. 
But  living  in  the  present  in  the  humble  and  loving  discharge  of 
its  duties,  our  souls  harmonized  with  its  conditions  though  aspiring 
beyond  them,  why  should  we  ever  despair  or  be  troubled  over- 
much? Have  we  not  eternity  in  our  thought,  infinitude  in  our 
view,  and  God  for  our  guide  ? 


CONTENTS. 


|art  lirst 

HISTORICAL  AND  CRITICAL  INTRODUCTORY  VIEWS. 

CHAPTER  I.  p^„ 

Theories  op  the  Soul's  Origin 1 

CHAPTER  II. 
History  of  Death 17 

CHAPTER  m. 
"/^Grounds  of  the  Belief  in  a  Future  Life 88 

CHAPTER  IV. 
Theories  of  the  Soul's  Destination \ 53 

fart  Su0nlr. 

ETHNIC  THOUGHTS  CONCERNING  A  FUTURE  LIFE. 

CHAPTER  L 
'    Barbarian  Notions  of  a  Future  Life 68 

CHAPTER  II. 
Druidic  Doctrine  of  a  Future  Life 83 

CHAPTER  IIL 
Scandinavian  Doctrine  of  a  Future  Life 87 

CHAPTER   IV. 

Etruscan  Doctrine  of  a  Future  Life 93 

vii 


yiii  CONTENTS. 

CHAPTER  V. 
Egyptian  Doctrine  of  a  Future   Life 97 

CHAPTER  VI. 
Brahmanic  and  Buddhist  Doctrine  of  a  Future  Life 105 

CHAPTER  VII. 
Persian  Doctrine  of  a  Future  Life 127 

CHAPTER  VIII. 
Hebrew  Doctrine  of  a  Future  Life 144 

CHAPTER  IX. 
Rabbinical  Doctrine  of  a  Future  Life 165 

CHAPTER  X. 
Greek  and  Roman  Doctrine  of  a  Future  Life 175 

CHAPTER   XL 
Mohammedan  Doctrine  of  a  Future  Life 197 

CHAPTER   XII. 

llXPLANATORY   SURVEY   OF    THE    FlELD  AND  ITS    MyTHS 205 

t 

fart  %\hl^. 

NEW  TESTAMENT  TEACHINGS  CONCERNING  A  FUTURE  LIFE. 

CHAPTER  I. 
Peter's  Doctrine  of  a  Future  Life 218 

CHAPTER  II. 
Doctrine  of  a  Future  Life  in  the  Epistle  to  the  Hebrews 229 

CHAPTER  III. 
Doctrine  of  a  Future  Life  in  the  Apocalypse 244 

CHAPTER  IV. 
Paul's  Doctrine  of  a  Future  Life 264 


CONTENTS.  ix 

CHAPTER    V. 

PAGE 

John's  Docteine  of  a  Futuee   Life 295 


CHAPTER  VI. 
Cheist's  Teachings  conceening  the  Futuee  Life 315 

CHAPTER  VII. 
Resureection  of   Cheist 346 

CHAPTER  VIII. 
Essential  Cheistian  Docteine  of  Death  and  Life 373 


Mi  ianxtli. 


CHRISTIAN  THOUGHTS  CONCERNING  A  FUTUKE  LIFE. 

CHAPTER  I. 
Pateistic  Docteine  of  a  Futuee  Life 394 

CHAPTER  IL 
Medleval  Docteine  of  a  Futuee  Life 407 

CHAPTER  IIL 
MoDEEN  Docteine  of  a  Futuee  Life 426 


iart  liftfe. 


HISTORICAL  AND  CRITICAL  DISSERTATIONS  CONCERNING    A 

FUTURE  LIFE. 

CHAPTER  L 
Docteine  of  a  Futuee  Life  in  the  Ancient  Mysteeies 450 

CHAPTER   IL 
Metempsychosis";  oe,  Teansmigeation  of  Souls 475 

CHAPTER   IIL 
Besueeection  of  the   Flesh 488 


X  CONTENTS. 

CHAPTER    IV. 

PAGK 

Doctrine  of  Futube  Punishment;  or,  Critical  History  of  the  Idea 
OF  A  Hell 508 

CHAPTER  V. 
The  Five  Theoretic  Modes  of  Salvation 550 

CHAPTER    VI. 
Recognition  of  Friends  in  a  Future  Life 567 

CHAPTER  VII. 
Local  Fate  op  Man  in  the  Astronomic  Universe 579 

CHAPTER  VIII. 
Critical  History  of  Disbelief  in  a  Future  Life 610 

CHAPTER  IX. 
■Morality  of  the  Doctrine  of  a  Future  Life 646 


Index  of  Topics  and  Authors 663 


APPETOIX. 

LITERATURE  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE;  or,  A 
CATALOGUE  OF  WORKS  RELATING  TO  THE  NATURE,  ORIGIN, 
AND  DESTINY  OF  THE  SOUL.     By  Ezra  Abbot. 

Preface 679 

Classification 686 

Abbreviations 688 

CATALOGUE 689 

Additions  and  Corrections 874 

Index  of  Authors  and  Anonymous  Works 877 

Index  of  Subjects  and  Passages  of  Scripture  Illustrated 908 


PART  FIRST. 


HISTORICAL  AND   CRITICAL  INTRODUCTORY 
VIEWS. 


CHAPTER   L 

THEORIES    OP   THE    SOUL's    ORIGIN. 


Pausing,  in  a  thoughtful  hour,  on  that  mount  of  observation  whence 
the  whole  prospect  of  life  is  visible,  what  a  solemn  vision  greets  us !  We 
see  the  vast  procession  of  existence  flitting  across  the  landscape,  from 
the  shrouded  ocean  of  birth,  over  the  illuminated  continent  of  ex- 
perience, to  the  shrouded  ocean  of  death.  Who  can  linger  there  and 
listen,  unmoved,  to  the  sublime  lament  of  things  that  die?  Although 
the  great  exhibition  below  endures,  yet  it  is  made  up  of  changes,  and  the 
spectators  shift  as  often.  Each  rank  of  the  host,  as  it  advances  from  the 
mists  of  its  commencing  career,  wears  a  smile  caught  from  the  morning 
light  of  hope,  but,  as  it  draws  near  to  the  fatal  bourne,  takes  on  a 
mournful  cast  from  the  shadows  of  the  unknown  realm.  The  places  we 
occupy  were  not  vacant  before  we  came,  and  will  not  be  deserted  when 
we  go,  but  are  forever  filling  and  emptying  afresh. 

"  Still  to  every  draught  of  vital  breath 

Renew'd  throughout  the  bounds  of  earth  and  ocean, 
The  melancholy  gatea  of  death 
BesiKtnd  with  sympathetic  motion." 

We  appear, — there  is  a  short  flutter  of  joys  and  pains,  a  bright  glimmer 
of  smiles  and  tears, — and  we  are  gone.  But  whence  did  we  come?  And 
whither  do  we  go?     Can  human  thought  divine  the  answer? 

It  adds  no  little  solemnity  and  pathos  to  these  reflections  to  remember 
that  every  considerate  person  in  the  unnumbered  successions  that  have 
preceded  us,  has,  in  his  turn,  confronted  the  same  facts,  engaged  in  the 
same  inquiry,  and  been  swept  from  his  attempts  at  a  theoretic  solution 
of  the  problem  into  the  real  solution  itself,  while  the  constant  refrain  in 
the  song  of  existence  sounded  behind  him,  "One  generation  passeth 
away,  and  another  generation  cometh ;  but  the  earth  abideth  forever.^' 

3 


THEORIES  OF   THE   SOUL'S   ORIGIN. 


The  evanescent  phenomena,  the  tragic  plot  and  scenery  of  human  birth, 
action,  and  death,  conceived  on  the  scale  of  reality,  clothed  in 

"  The  sober  coloring  taken  from  an  eye 
That  hath  kept  watch  o'er  man's  mortality," 

and  viewed  in  a  susceptible  spirit,  are,  indeed,  overwhelmingly  impressive. 
They  invoke  the  intellect  to  its  most  piercing  thoughts.  They  swell  the 
heart  to  its  utmost  capacity  of  emotion.  They  bring  us  upon  the 
bended  knees  of  wonder  and  prayer. 

"Between  two  worlds  life  hovers,  like  a  star 
'Twixt  night  and  morn  upon  the  horizon's  verge. 
How  little  do  we  know  that  which  we  are! 
How  less  what  we  may  be!     The  eternal  surge 
Of  time  and  tide  rolls  on,  and  bears  afar 
Our  bubbles  :  as  the  old  burst,  new  emerge, 
Lash'd  from  the  foam  of  ages :  while  the  graves 
Of  empires  heave  but  like  some  passing  waves." 

Widely  regarding  the  history  of  human  life  from  the  beginning,  what 
a  visionary  spectacle  it  is !  How  miraculously  permanent  in  the  whole  I 
how  sorrowfully  ephemeral  in  the  parts!  What  pathetic  sentiments  it 
awakens !     Amidst  what  awful  mysteries  it  hangs ! 

The  subject  of  the  derivation  of  the  soul  has  been  copiously  discussed 
by  hundreds  of  philosophers,  physicians,  and  poets,  from  Vyasa  to  Des 
Cartes,  from  Galen  to  Ennemoser,  from  Orpheus  to  Henry  More,  from 
Aristotle  to  Frohschammer.  German  literature  during  the  last  hundred 
years  has  teemed  with  works  treating  of  this  question  from  various  points 
of  view.  The  present  chapter  will  present  a  sketch  of  these  various 
speculations  concerning  the  commencement  and  fortunes  of  man  ere  his 
appearance  on  the  stage  of  this  world. 

The  first  theory  to  account  for  the  origin  of  souls  is  that  of  emanation. 
This  is  the  analogical  theory,  constructed  from  the  results  of  sensible 
observation.  There  is,  it  says,  one  infinite  Being,  and  all  finite  spirits 
are  portions  of  his  substance,  existing  a  while  as  separate  individuals, 
and  then  reassimilated  into  the  general  soul.  This  form  of  faith,  assert- 
ing the  efilux  of  all  subordinate  existence  out  of  one  Supreme  Being, 
seems  sometimes  to  rest  on  an  intuitive  idea.  It  is  spontaneously  sug- 
gested whenever  man  confronts  the  phenomena  of  creation  with  re- 
flective observation,  and  ponders  the  eternal  round  of  birth  and  death. 
Accordingly,  we  find  traces  of  this  belief  all  over  the  world ;  from  the 
ancient  Hindu  metaphysics  whose  fundamental  postulate  is  that  the 
necessary  life  of  God  is  one  constant  process  of  radiation  and  resorption, 
"letting  out  and  drawing  in,'^  to  that  modern  English  poetry  which 
apostrophizes  the  glad  and  winsome  child  as 

"A  silver  stream 
Breaking  with  laughter  from  the  lake  Divine 
Whence  all  things  flow." 

The  conception  that  souls  are  emanations  from  God  is  the  most  obvious 
way  of  accounting  for  the  prominent  facts  that  salute  our  inquiries.     It 


THEORIES  OF  THE  SOUL'S  ORIGIN. 


plausibly  answers  some  natural  questions,  and  boldly  eludes  others.  For 
instance,  to  the  early  student  demanding  the  cause  of  the  mysterious 
distinctions  between  mind  and  body,  it  says,  the  one  belongs  to  the 
system  of  passive  matter,  the  other  comes  from  the  living  Fashioner  of 
the  Universe.  Again :  this  theory  relieves  us  from  the  burden  that  per- 
plexes the  finite  mind  when  it  seeks  to  understand  how  the  course  of 
nature,  the  succession  of  lives,  can  be  absolutely  eternal  without  involving 
an  alternating  or  circular  movement.  The  doctrine  of  emanation  has, 
moreover,  been  supported  by  the  supposed  analytic  similarity  of  the  soul 
to  God.  Its  freedom,  consciousness,  intelligence,  love,  correspond  with 
what  we  regard  as  the  attributes  and  essence  of  Deity.  The  inference, 
however  unsound,  is  immediate,  that  souls  are  consubstantial  with  God, 
dissevered  fragments  of  Him,  sent  into  bodies.  But,  in  actual  effect,  the 
chief  recommendation  of  this  view  has  probably  been  the  variety  of 
analogies  and  images  under  whifch  it  admits  of  presentation.  The 
annual  developments  of  vegetable  life  from  the  bosom  of  the  earth, 
drops  taken  from  a  fountain  and  retaining  its  properties  in  their  removal, 
the  separation  of  the  air  into  distinct  breaths,  the  soil  into  individual 
atoms,  the  utterance  of  a  tone  gradually  dying  away  in  reverberated 
echoes,  the  radiation  of  beams  from  a  central  light,  the  exhalation  of 
particles  of  moisture  from  the  ocean,  the  evolution  of  numbers  out  of 
an  original  unity, — these  are  among  the  illustrations  by  which  an  ex- 
haustless  ingenuity  has  supported  the  notion  of  the  emanation  of  souls 
from  God.  That  **  something  cannot  come  out  of  nothing"  is  an  axiom 
resting  on  the  ground  of  our  rational  instincts.  And  seeing  all  things 
within  our  comprehension  held  in  the  chain  of  causes  and  effects,  one 
thing  always  evolving  from  another,  we  leap  to  the  conclusion  that  it  is 
precisely  the  same  with  things  beyond  our  comprehension,  and  that  God 
is  the  aboriginal  reservoir  of  being  from  which  all  the  rills  of  finite  ex- 
istence are  emitted. 

Against  this  doctrine  the  current  objections  are  these  two.  First,  the 
analogies  adduced  are  not  applicable.  The  things  of  spirit  and  those 
of  matter  have  two  distinct  sets  of  predicates  and  categories.  It  is,  for 
example,  wholly  illogical  to  argue  that  because  the  circuit  of  the  waters 
is  from  the  sea,  through  the  clouds,  over  the  land,  back  to  the  sea  again,' 
therefore  the  derivation  and  course  of  souls  from  God,  through  life,  back 
to  God,  must  be  similar.  There  are  mysteries  in  connection  with  the 
soul  that  baflie  the  most  lynx-eyed  investigation,  and  on  which  no 
known  facts  of  the  physical  world  can  throw  light.  Secondly,  the 
scheme  of  emanation  depends  on  a  vulgar  error,  belonging  to  the  in- 
fancy of  philosophic  thought,  and  inconsistent  with  some  necessary 
truths.  It  implies  that  God  is  separable  into  parts,  and  therefore  both 
corporeal  and  finite.  Divisible  substance  is  incompatible  with  the  first 
predicates  of  Deity, — namely,  immateriality  and  infinity.  Before  the 
conception  of  the  illimitable,  spiritual  unity  of  God,  the  doctrine  of  the 
emanation  of  souls  from  Hipa  fades  away,  as  the  mere  figment  of  a 


6  THEORIES  OF  THE  SOUL'S  ORIGIN. 

dreaming  mind  brooding  over  the  suggestions  of  phenomena  and  appa- 
rent correspondences. 

The  second  explanation  of  the  origin  of  souls  is  that  which  says  they 
come  from  a  previous  existence.  This  is  the  theory  of  imagination,  framed 
in  the  free  and  seductive  realm  of  poetic  thought.  It  is  evident  that 
this  idea  does  not  propose  any  solution  of  the  absolute  origination  of  the 
soul,  but  only  offers  to  account  for  its  appearance  on  earth.  The  pre- 
existence  of  souls  has  been  most  widely  affirmed.  Nearly  the  whole 
world  of  Oriental  thinkers  have  always  taught  it.  Many  of  the  Greek 
philosophers  held  it.  ISTo  small  proportion  of  the  early  Church  Fathers 
believed  it.*  And  it  is  not  without  able  advocates  among  the  scholars 
and  thinkers  of  our  own  age.  There  are  two  principal  forms  of  this 
doctrine;  one  asserting  an  ascent  of  souls  from  a  previous  existence 
below  the  rank  of  man,  the  other  a  descent  of  souls  from  a  higher  sphere. 
Generation  is  the  true  Jacob's  ladder,  on  which  souls  are  ever  ascending 
or  descending.  The  former  statement  is  virtually  that  of  the  modern 
theory  of  development,  which  argues  that  the  souls  known  to  us,  ob- 
taining their  first  organic  being  out  of  the  ground-life  of  nature,  have 
climbed  up  through  a  graduated  series  of  births,  from  the  merest  element- 
ary existence,  to  the  plane  of  human  nature.  A  gifted  author,  Dr. 
Hedge,  has  said  concerning  pre-existence  in  these  two  methods  of  con- 
ceiving it,  writing  in  a  half-humorous,  half-serious,  vein,  "It  is  to  be 
considered  as  expressing  rather  an  exceptional  than  a  universal  fact.  If 
here  and  there  some  pure  liver,  or  noble  doer,  or  prophet-voice,  suggests 
the  idea  of  a  revenant  who,  moved  with  pity  for  human  kind,  and 
charged  with  celestial  ministries,  has  condescended  to 

*  Soil  his  pure  ambrosial  weeds 
With  the  rank  vapors  of  this  sin-worn  mould,' 

or  if,  on  the  other  hand,  the  'superfluity  of  naughtiness'  displayed  by 
some  abnormal  felon  seems  to  warrant  the  supposition  of  a  visit  from 
the  Pit,  the  greater  portion  of  mankind,  we.  submit,  are  much  too  green 
for  any  plausible  assumption  of  a  foregone  training  in  good  or  evil.  This 
planet  is  not  their  missionary  station,  nor  their  Botany  Bay,  but  their 
native  soil.  Or,  if  we  suppose  they  pre-existed  at  all,  we  must  rather 
believe  they  pre-existed  as  brutes,  and  have  travelled  into  humanity  by 
the  fish-fowl-quadruped  road  with  a  good  deal  of  the  habitudes  and  dust 
of  that  tramp  still  sticking  to  them."  The  theory  of  development, 
deriving  human  souls  by  an  ascension  from  the  lower  stages  of  rudiment- 
ary being,  considered  as  a  fanciful  hypothesis  or  speculative  toy,  is  in- 
teresting, and  not  destitute  of  plausible  aspects.  But,  when  investigated 
as  a  severe  thesis,  it  is  found  devoid  of  proof.  It  is  enough  here  to  say 
that  the  most  authoritative  voices  in  science  reject  it,  declaring  that, 
though  there  is  a  developmenlj  of  progress  in  the  plan  of  nature,  from 

*Keil,  Opuscula;  De  Pre-existentia  Animarum.    Beausobre,  Hist,  du  Manich6isme,  lib.  vii.  cap.  ir. 


THEORIES  OF  THE  SOUL'S  ORIGIN. 


the  more  general  to  the  more  specific,  yet  there  is  no  advance  from  one 
type  or  race  to  another,  no  hint  that  the  same  individual  ever  crosses  the 
guarded  boundaries  of  genus  from  one  rank  and  kingdom  to  another. 
Whatever  progress  there  may  be  in  the  upward  process  of  natural  crea- 
tion or  the  stages  of  life,  yet  to  suppose  that  the  life-powers  of  insects 
and  brutes  survive  the  dissolution  of  their  bodies,  and,  in  successive 
crossings  of  the  death-gulf,  ascend  to  humanity,  is  a  bare  assumption. 
It  befits  the  delirious  lips  of  Beddoes,  who  says, — 

"  Had  I  been  born  a  four-legg'd  child,  methinks 
I  might  have  found  the  steps  from  dog  to  man 
And  crept  into  his  nature.    Are  there  not 
Those  that  fall  down  out  of  humanity 
Into  the  story  where  the  four-legg'd  dwell  ?" 

The  doctrine  that  souls  have  descended  from  an  anterior  life  on  high 
may  be  exhibited  in  three  forms,  each  animated  by  a  different  motive. 
The  first  is  the  view  of  some  of  the  Manichean  teachers,  that  spirits  were 
embodied  by  a  hostile  violence  and  cunning,  the  force  and  fraud  of  the 
apostatized  Devil.  Adam  and  Eve  were  angels  sent  to  observe  the  doings 
of  Lucifer,  the  rebel  king  of  matter.  He  seized  these  heavenly  spies  and 
encased  them  in  fleshly  prisons.  And  then,  in  order  to  preserve  a  per- 
manent union  of  these  celestial  natures  with  matter,  he  contrived  that 
their  race  should  be  propagated  by  the  sexes.  Whenever  by  the  pro- 
creative  act  the  germ-body  is  prepared,  a  fiend  hies  from  bale,  or  an 
angel  stoops  from  bliss,  or  a  demon  darts  from  his  hovering  in  the  air,  to 
inhabit  and  rule  his  growing  clay-house  for  a  term  of  earthly  life.  The 
spasm  of  impregnation  thrills  in  fatal  summons  to  hell  or  heaven,  and  re- 
sistlessly  drags  a  spirit  into  the  appointed  receptacle.  Shakspeare, 
whose  genius  seems  to  have  touched  every  shape  of  thought  with  adorn- 
ing phrase,  makes  Juliet,  distracted  with  the  momentary  fancy  that 
Eomeo  is  a  murderous  villain,  cry, — 

"  0  Nature !  what  hadst  thou  to  do  in  bell 
"When  thou  didst  bower  the  spirit  of  a  fiend 
In  mortal  paradise  of  such  sweet  flesh  ?" 

The  second  method  of  explaining  the  descent  of  souls  into  this  life  is 
by  the  supposition  that  the  stable  bliss,  the  uncontrasted  peace  and 
sameness,  of  the  heavenly  experience,  at  last  wearies  the  people  of  Para- 
dise, until  they  seek  relief  in  a  fall.  The  perfect  sweetness  of  heaven 
cloys,  the  utter  routine  and  safety  tire,  the  salient  spirits,  till  they  long 
for  the  edge  and  hazard  of  earthly  exposure,  and  wander  down  to  dwell 
in  fleshly  bodies  and  breast  the  tempest  of  sin,  strife,  and  sorrow,  so  as 
to  give  a  fresh  charm  once  more  to  the  repose  and  exempted  joys  of  the 
celestial  realm.  In  this  way,  by  a  series  of  recurring  lives  below  and 
above,  novelty  and  change  with  larger  experience  and  more  vivid  con- 
tentment are  secured,  the  tedium  and  satiety  of  fixed  happiness  and 
protection  are  modified  by  the  relishing  opposition  of  varied  trials 
of  hardship  and  pain,  the  insufferable  monotony  of  immortality  broken 


THEORIES  OF  THE  SOUL'S  ORIGIN. 


up  and  interpolated  by  epochs  of  surprise  and  tingling  dangers  of  pro- 
bation. 

"  Mortals,  behold !  the  very  angels  quit 
Their  mansions  unsusceptible  of  change, 
Amid  your  dangerous  bowers  to  sit 
And  through  your  sharp  vicissitudes  to  range!" 

Thus  round  and  round  we  run  through  an  eternity  of  lives  and  deaths. 
Surfeited  with  the  unqualified  pleasures  of  heaven,  we  *'  straggle  down  to 
this  terrene  nativity."  When,  amid  the  sour  exposures  and  cruel  storms 
of  the  world,  we  have  renewed  our  appetite  for  the  divine  ambrosia  of 
peace  and  sweetness,  we  forsake  the  body  and  ascend  to  heaven;  this 
constant  recurrence  illustrating  the  great  truths,  that  alternation  is  the 
law  of  destiny,  and  that  variety  is  the  spice  of  life. 

But  the  most  common  derivation  of  the  present  from  a  previous  life  is 
that  which  explains  the  descent  as  a  punishment  for  sin.  In  that  earlier 
and  loftier  state,  souls  abused  their  freedom,  and  were  doomed  to  expiate 
their  offences  by  a  banished,  imprisoned,  and  burdensome  life  on  the 
earth.  "The  soul,"  Plutarch  writes,  "has  removed,  not  from  Athens  to 
Sardis,  or  from  Corinth  to  Lemnos,  but  from  heaven  to  earth;  and  here, 
ill  at  ease,  and  troubled  in  this  new  and  strange  place,  she  hangs  her  head 
like  a  decaying  plant."  Hundreds  of  passages  to  the  same  purport  might 
easily  be  cited  from  as  many  ancient  writers.  Sometimes  this  fall  of 
souls  from  their  original  estate  was  represented  as  a  simultaneous  event: 
a  part  of  the  heavenly  army,  under  an  apostate  leader,  having  rebelled, 
were  defeated,  and  sentenced  to  a  chained  bodily  life.  Our  whole  race 
were  transported  at  once  from  their  native  shores  in  the  sky  to  the  con- 
vict-land of  this  world.  Sometimes  the  descent  was  attributed  to  the 
fresh  fault  of  each  individual,  and  was  thought  to  be  constantly  happen- 
ing. A  soul  tainted  with  impure  desire,  drawn  downwards  by  corrupt 
material  gravitation,  hovering  over  the  fumes  of  matter,  inhaling  the 
effluvia  of  vice,  grew  infected  with  carnal  longings  and  contagions, 
became  fouled  and  clogged  with  gross  vapors  and  steams,  and  finally 
fell  into  a  body  and  pursued  the  life  fitted  to  it  below.  A  clear  human 
child  is  a  shining  seraph  from  heaven  sunk  thus  low.  Men  are  degraded 
cherubim. 

"  Our  birth  is  but  a  sleep  and  a  forgetting : 
The  soul  that  rises  with  us,  our  life's  star, 
Hath  had  elsewhere  its  setting, 
And  Cometh  from  afar." 

The  theory  of  the  pre-existence  of  the  soul  merely  removes  the  mystery 
one  stage  further  back,  and  there  leaves  the  problem  of  our  origin  as 
hopelessly  obscure  as  before.  It  is  sufficiently  refuted  by  the  open  fact 
that  it  is  absolutely  destitute  of  scientific  basis.  The  explanation  of  its 
wide  prevalence  as  a  belief  is  furnished  by  two  considerations.  First, 
there  were  old  authoritative  sages  and  poets  who  loved  to  speculate  and 
dream,  and  who  published  their  speculations  and  dreams  to  reign  over 


THEORIES  OF  THE  SOUL'S  ORIGIN.  9 

the  subject  fancies  of  credulous  mankind.  Secondly,  the  conception  was 
intrinsically  harmonious,  and  bore  a  charm  to  fascinate  the  imagination 
and  the  heart.  The  fragmentary  visions,  broken  snatches,  mystic  strains, 
incongruous  thoughts,  fading  gleams,  with  which  imperfect  recollection 
comes  laden  from  our  childish  years  and  our  nightly  dreams,  are  referred 
by  self-pleasing  fancy  to  some  earlier  and  nobler  existence.  We  solve 
the  mysteries  of  experience  by  calling  them  the  veiled  vestiges  of  a 
bright  life  departed,  pathetic  waifs  drifted  to  these  intellectual  shores 
over  the  surge  of  feeling  from  the  wrecked  orb  of  an  anterior  existence. 
It  gratifies  our  pride  to  think  the  soul  "a  star-travelled  stranger,''  a  dis- 
guised prince,  who  has  passingly  alighted  on  this  globe  in  his  eternal 
wanderings.  The  gorgeous  glimpses  of  truth  and  beauty  here  vouchsafed 
to  genius,  the  wondrous  strains  of  feeling  that  haunt  the  soul  in  tender 
hours,  are  feeble  reminiscences  of  the  prerogatives  wo  enjoyed  in  those 
eons  when  we  trod  the  planets  that  sail  around  the  upper  world  of  the 
gods.  That  ennvi  or  plaintive  sadness  which  in  all  life's  deep  and  lone- 
some hours  seems  native  to  our  hearts,  what  is  it  but  the  nostalgia  of 
the  soul  remembering  and  pining  after  its  distant  home  ?  Vague  and 
forlorn  airs  come  floating  into  our  consciousness,  as  from  an  infinitely 
remote  clime,  freighted  with  a  luxury  of  depressing  melancholy. 

**  Ah !  not  the  nectarous  poppy  lovers  use, 
Not  daily  labor's  dull  Lethean  spring, 
ObUvion  in  lost  angels  can  infuse 
Of  the  soil'd  glory  and  the  trailing  wing." 

How  attractive  all  this  must  be  to  the  thoughts  of  men,  how  fascinating 
to  their  retrospective  and  aspiring  reveries,  it  should  be  needless  to  repeat. 
How  baseless  it  is  as  a  philosophical  theory  demanding  sober  beUef,  it 
should  be  equally  superfluous  to  illustrate  further. 

The  third  answer  to  the  question  concerning  the  origin  of  the  soul  is 
that  it  is  directly  created  by  the  voluntary  power  of  God.  This  is  the 
theory  of  faith,  instinctively  shrinking  from  the  difficulty  of  the  problem 
on  its  scientific  grounds,  and  evading  it  by  a  wholesale  reference  to  Deity. 
Some  writers  have  held  that  all  souls  were  created  by  the  Divine  fiat  at 
the  beginning  of  the  world,  and  laid  up  in  a  secret  repository,  whence 
they  are  drawn  as  occasion  calls.  The  Talmudists  say,  "All  souls  were 
made  during  the  six  days  of  creation  ;  and  therefore  generation  is  not  by 
traduction,  but  by  infusion  of  a  soul  into  body."  Others  maintain  that 
this  production  of  souls  was  not  confined  to  any  past  period,  but  is  con- 
tinued still,  a  new  soul  being  freshly  created  for  every  birth.  Whenever 
certain  conditions  meet,— 

"Then  God  smites  his  hands  together, 
And  strikes  out  a  soul  as  a  spark, 
Into  the  organized  glory  of  things, 
From  the  deeps  of  the  dark." 

This  is  the  view  asserted  by  Vincentius  Victor  in  opposition  to  the 
dogmatism  of  Tertullian  on  the  one  hand  and  to  the  doubts  of  Augustine 


10  THEORIES  OF  THE  SOUL'S  ORIGIN. 


on  the  other.2  It  is  called  the  theory  of  Insufflation,  because  it  affirms 
that  God  immediately  breathes  a  soul  into  each  new  being :  even  as  in 
the  case  of  Adam,  of  whom  we  read  that  "God  breathed  into  his  nostrils 
the  breath  of  life,  and  he  became  a  living  soul."  The  doctrine  drawn 
from  this  Mosaic  text,  that  the  soul  is  a  divine  substance,  a  breath  of 
God,  miraculously  breathed  by  Him  into  every  creature  at  the  com- 
mencement of  its  existence,  often  reappears,  and  plays  a  prominent  part 
in  the  history  of  psychological  opinions.  It  corresponds  with  the  beauti- 
ful Greek  myth  of  Prometheus,  who  is  fabled  to  have  made  a  human 
image  from  the  dust  of  the  ground,  and  then,  by  fire  stolen  from  heaven, 
to  have  animated  it  with  a  living  soul.  So  man,  as  to  his  body,  is  made 
of  earthly  clay;  but  the  Promethean  spark  that  forms  his  soul  is  the 
fresh  breath  of  God.  There  is  no  objection  to  the  real  ground  and 
essence  of  this  theory,  only  to  its  form  and  accompaniments.  It  is  purely 
anthropomorphitic ;  it  conceives  God  as  working,  after  the  manner  of  a 
man,  intermittently,  arbitrarily.  It  insulates  the  origination  of  souls 
from  the  fixed  course  of  nature,  severs  it  from  all  connection  with  that 
common  process  of  organic  life  which  weaves  its  inscrutable  web  through 
the  universe,  that  system  of  laws  which  expresses  the  unchanging  will 
of  God,  and  which  constitutes  the  order  by  whose  solemn  logic  alone  He 
acts.  The  objection  to  this  view  is,  in  a  word,  that  it  limits  the  creative 
action  of  God  to  human  souls.  "We  suppose  that  He  creates  our  bodies 
as  well ;  that  He  is  the  immediate  Author  of  all  life  in  the  same  sense 
in  which  He  is  the  immediate  Author  of  our  souls.  The  opponents  of  the 
creation-theory,  who  strenuously  fought  it  in  the  seventeenth  century, 
were  accustomed  to  urge  against  it  the  fanciful  objection  that  "it  puts 
God  to  an  invenust  employment  scarce  consistent  with  his  verecundious 
holiness ;  for,  if  it  be  true,  whenever  the  lascivious  consent  to  unclean- 
ness  and  are  pleased  to  join  in  unlawful  mixture,  God  is  forced  to  stand 
a  spectator  of  their  vile  impurities,  stooping  from  his  throne  to  attend 
their  bestial  practices,  and  raining  down  showers  of  souls  to  animate 
the  emissions  of  their  concupiscence."^ 

A  fourth  reply  to  the  inquiry  before  us  is  furnished  in  TertuUian's 
famous  doctrine  of  Traduction,  the  essential  import  of  which  is  that  all 
human  souls  have  been  transmitted,  or  brought  over,  from  the  soul  of 
Adam.  This  is  the  theological  theory:  for  it  arose  from  an  exigency  in 
the  dogmatic  system  generally  held  by  the  patristic  Church.  The  uni- 
versal depravity  of  human  nature,  the  inherited  corruption  of  the  whole 
race,  ivas  a  fundamental  point  of  belief.  But  how  reconcile  this  propo- 
sition with  the  conception,  entertained  by  many,  that  each  new-born 
soul  is  afresh  creation  from  the  "substance,"  "spirit,"  or  "breath"  of 
God  ?  Augustine  writes  to  Jerome,  asking  him  to  solve  this  question.* 
Tertullian,  whose  fervid  mind  was  thoroughly  imbued  with  materialistic 


a  Augustine,  De  Anima  et  ejus  Origine,  lib.  iv.  »  Edward  Warren,  No  Pre-Existence,  p.  74. 

«  Epistola  CLXVI. 


THEORIES  OF  THE  SOUL'S  ORIGIN.  H 


notions,  unhesitatingly  cut  this  Gordian  knot  by  asserting  that  our  first 
parent  bore  within  him  the  undeveloped  germ  of  all  mankind,  so  that 
sinfulness  and  souls  were  propagated  together.*  Thus  the  perplexing 
query,  "  how  souls  are  held  in  the  chain  of  original  sin,"  was  answered. 
As  Neander  says,  illustrating  Tertullian's  view,  "The  soul  of  the  first 
man  was  the  fountain-head  of  all  human  souls:  all  the  varieties  of  in- 
dividual human  nature  are  but  modifications  of  that  one  spiritual  sub- 
stance." In  the  light  of  such  a  thought,  we  can  see  how  Nature  might, 
when  solitary  Adam  lived,  fulfil  Lear's  wild  conjuration,  and 

"  All  the  germens  spill 
At  once  that  make  ingrateful  man." 

In  the  seventh  chapter  of  the  Koran  it  is  written,  "  The  Lord  drew 
forth  their  posterity  from  the  loins  of  the  sons  of  Adam."  The  com- 
mentators say  that  God  passed  his  hand  down  Adam's  back,  and  extracted 
all  the  generations  which  should  come  into  the  world  until  the  resurrec- 
tion. Assembled  in  the  presence  of  the  angels,  and  endued  with  under- 
standing, they  confessed  their  dependence  on  God,  and  were  then  caused 
to  return  into  the  loins  of  their  great  ancestor.  This  is  one  of  the  most 
curious  doctrines  within  the  whole  range  of  philosophical  history.  It 
implies  the  strict  corporeality  of  the  soul ;  and  yet  how  infinitely  fine 
must  be  its  attenuation  when  it  has  been  diffused  into  countless  thou- 
sands of  millions  I     Der  Urkeim  iheilt  sich  ins  Unendliche. 

"  What !  will  the  line  stretch  out  to  the  crack  of  doom  ?" 

The  whole  thought  is  absurd.  It  was  not  reached  by  an  induction  of 
facts,  a  study  of  phenomena,  or  any  fair  process  of  reasoning,  but  was 
arbitrarily  created  to  rescue  a  dogma  from  otherwise  inevitable  rejection. 
It  was  the  desperate  clutch  of  a  heady  theologian  reeling  in  a  vortex  of 
hostile  argument,  and  ready  to  seize  any  fancy,  however  artificial,  to  save 
himself  from  falling  under  the  ruins  of  his  system.  Henry  Woolner 
published  in  London,  in  1655,  a  book  called  "  Extraction  of  Soul:  a  sober 
and  judicious  inquiry  to  prove  that  souls  are  propagated;  because,  if  they 
are  created,  original  sin  is  impossible." 

The  theological  dogma  of  traduction  has  been  presented  in  two  forms. 
First,  it  is  declared  that  all  souls  are  developed  out  of  the  one  substance 
of  Adam's  soul ;  a  view  that  logically  implies  an  ultimate  attenuating 
diffusion,  ridiculously  absurd.  Secondly,  it  is  held  that  "  the  eating  of  the 
forbidden  fruit  corrupted  all  the  vital  fluids  of  Eve ;  and  this  corruption 
carried  vicious  and  chaotic  consequences  into  her  ova,  in  which  lay  the 
souls  of  all  her  posterity,  with  infinitely  little  bodies,  already  existing."^ 
This  form  is  as  incredible  as  the  other ;  for  it  equally  implies  a  limitless 
distribution  of  souls  from  a  limited  deposit.  As  Whewell  says,  "This 
successive  inclusion  of  germs  (Einschachtelungs-Theorie)  imj^lies  that 
each  soul  contains  an  infinite  number  of  germs."*'      It  necessarily  ex- 

»  De  Anima,  cap.  x.  et  xix.         «  Hennings,  Geschichte  von  den  Seelen  der  Men8chen,s.  500. 
■«  Philosophy  of  the  Inductive  Sciences,  vol.  I.  b.  ix.  ch.  iv.  sect.  4. 


12  THEORIES  OF  THE  SOUL'S  ORIGIN. 

eludes  the  formation  of  new  spiritual  substance :  else  original  transmitted 
sin  is  excluded.  The  doctrine  finds  no  parallelism  anywhere  else  in 
nature.  Who,  no  matter  how  wedded  to  the  theology  of  original  sin 
and  transmitted  death,  would  venture  to  stretch  the  same  thesis  over 
the  animal  races,  and  affirm  that  the  dynamic  principles,  or  animating 
souls,  of  all  serpents,  eagles,  and  lions,  were  once  compressed  in  the  first 
patriarchal  serpent,  eagle,  or  lion  ?  That  the  whole  formative  power  of 
all  the  simultaneous  members  of  our  race  was  concentrated  in  the  first 
cell-germ  of  our  original  progenitor,  is  a  scientific  impossibility  and  in- 
credibleness.  The  fatal  sophistry  in  the  traducian  account  of  the  trans- 
mission of  souls  may  be  illustrated  in  the  following  manner.  The  germs 
of  all  the  apple-trees  now  in  existence  did  not  lie  in  the  first  apple-seed. 
All  the  apple-trees  now  existing  were  not  derived  by  literal  development 
out  of  the  actual  contents  of  the  first  apple-seed.  No :  but  the  truth  is 
this.  There  was  a  power  in  the  first  apple-seed  to  secure  certain  con- 
ditions; that  is,  to  organize  a  certain  status  in  which  the  plastic  vegetative 
life  of  nature  would  posit  new  and  similar  powers  and  materials.  So  not 
all  souls  were  latent  in  Adam's,  but  only  an  organizing  power  to  secure 
the  conditions  on  which  the  Divin-e  Will  that  first  began,  would,  in 
accordance  with  His  creative  plan,  forever  continue,  His  spirit-creation. 
The  distinction  of  this  statement  from  that  of  traduction  is  the  differ- 
ence between  evolution  from  one  original  germ  or  stock  and  actual  pro- 
duction of  new  beings.  Its  distinction  from  the  third  theory — the  theory 
of  immediate  creation — is  the  difference  between  an  intermittent  inter- 
position of  arbitrary  acts  and  the  continuous  working  of  a  plan  accord- 
ing to  laws  scientifically  traceable. 

There  is  another  solution  to  the  question  of  the  soul's  origin,  which 
has  been  propounded  by  some  philosophers  and  may  be  called  the  specu- 
lative theory.  Its  statement  is  that  the  germs  of  souls  were  created 
simultaneously  with  the  formation  of  the  material  universe,  and  were 
copiously  sown  abroad  through  all  nature,  waiting  there  to  be  successively 
taken  up  and  furnished  with  the  conditions  of  development.®  These 
latent  seeds  of  souls,  swarming  in  all  places,  are  drawn  in  with  the  first 
breath  or  imbibed  with  the  earliest  nourishment  of  the  new-born  child 
into  the  already-constructed  body  which  before  has  only  a  vegetative 
life.  The  Germans  call  this  representation  panspermismus,  or  the  dissemi- 
nation-theory. Leibnitz,  in  his  celebrated  monadology,  carries  the  same 
view  a  great  deal  further.  He  conceives  the  whole  created  universe, 
visible  and  invisible,  to  consist  of  monads,  which  are  not  particles  of 
matter,  but  metaphysical  points  of  power.  These  monads  are  all  souls. 
They  are  produced  by  what  he  calls  fulgurations  of  God.  The  distinction 
between  fulguration  and  emanation  is  thisi  in  the  latter  case  the  proces- 
sion is  historically  defined  and  complete ;  in  the  former  case  it  is  moment- 
aneoiis.     The  monads  are  radiated  from  the  Divine  Will,  forth  through 

«  Ploucquet,  De  Origine  atque  Generatione  Animee  Humanae  ex  Principiis  Monadologicis  stabilita. 


THEORIES  OF  THE  SOUL'S  ORIGIN.  13 

the  creation,  by  the  constant  flashes  of  His  volition.  All  nature  is  com- 
posed of  them,  and  nothing  is  depopulated  and  dead.  Their  naked 
being  is  force,  and  their  indestructible  predicates  are  perception,  desire, 
tendency  to  develop.  While  they  lie  dormant,  their  potential  capacities 
all  inwrapped,  they  constitute  what  we  entitle  matter.  When,  by  the 
rising  stir  of  their  inherent  longing,  they  leave  their  passive  state  and 
reach  a  condition  of  obscure  consciousness,  they  become  animals. 
Finally,  they  so  far  unwind  their  bonds  and  evolve  their  facultative  po- 
tencies as  to  attain  the  rank  of  rational  minds  in  the  grade  of  humanity. 
Generation  is  merely  the  method  by  which  the  aspiring  monad  lays  the 
organic  basis  for  the  grouped  building  of  its  body.  Man  is  a  living  union 
of  monads,  one  regent-monad  presiding  over  the  whole  organization. 
That  king-monad  which  has  attained  to  full  apperception,  the  free  exer- 
cise of  perfect  consciousness,  is  the  immortal  human  soul.^  Any  labored 
attempt  to  refute  this  ingenious  doctrine  is  needless,  since  the  doctrine 
itself  is  but  the  developed  structure  of  a  speculative  conception  with  no 
valid  basis  of  observed  fact.  It  is  a  sheer  hypothesis,  spun  out  of  the 
self-fed  bowels  of  d  priori  assumption  and  metaphysic  fancy.  It  solves 
the  problems  only  by  changes  of  their  form,  leaving  the  mysteries  as 
numerous  and  deep  as  before.  It  is  a  beautiful  and  sublime  piece  of 
latent  poetry,  the  evolution  and  architecture  of  which  well  display  the 
wonderful  genius  of  Leibnitz.  It  is  a  more  subtle  and  powerful  process 
of  thought  than  Aristotle's  Organon,  a  more  pure  and  daring  work  of 
imagination  than  Milton's  Paradise  Lost.  But  it  spurns  the  tests  of  ex- 
perimental science,  and  is  entitled  to  rank  only  among  the  splendid 
curiosities  of  philosophy ;  a  brilliant  and  plausible  theorem,  not  a  sober 
and  solid  induction. 

One  more  method  of  treating  the  inquiry  before  us  will  complete  the 
list.  It  is  what  we  may  properly  call  the  scientific  theory,  though  in  truth 
it  is  hardly  a  theory  at  all,  but  rather  a  careful  statement  of  the  observed 
facts,  and  a  modest  confession  of  inability  to  explain  the  cause  of  them. 
Those  occupying  this  position,  when  asked  what  is  the  origin  of  souls,  do 
not  pretend  to  unveil  the  final  secret,  but  simply  say,  everywhere  in  the 
world  of  life,  from  bottom  to  top,  there  is  an  organic  growth  in  accord- 
ance with  conditions.  This  is  what  is  styled  the  theory  of  epigenesis, 
and  is  adopted  by  the  chief  physiologists  of  the  present  day.  Swam- 
merdam,  Malebranche,  even  Cuvier,  had  defended  the  doctrine  of  suc- 
cessive inclusion ;  but  Wolf,  Blumenbach,  and  Von  Baer  established  in 
its  place  the  doctrine  of  epigenesis.^"  Scrupulously  confining  themselves 
to  the  mass  of  collected  facts  and  the  course  of  scrutinized  phenomena, 
they  say  there  is  a  natural  production  of  new  living  beings  in  conformity 
to  certain  laws,  and  give  an  exposition  of  the  fixed  conditions  and 
sequences  of  this  production.     Here  they  humbly  stop,  acknowledging 


»  Leibnitz,  Monadologie.  w  Ennemoser,  Historisch-psychologische  UntersBchungen  iiber 

den  Urspning  der  menschlichen  Seelen,  zweite  Auflage. 

2 


14  THEORIES  OF  THE  SOUL'S  ORIGIN. 


that  the  causal  root  of  power,  which  produces  all  these  consequences, 
is  an  inexplicable  mystery.  Their  attitude  is  well  represented  by  Swe- 
denborg  when  he  says,  in  reference  to  this  very  subject,  "Any  one  may 
form  guesses ;  but  let  no  son  of  earth  pretend  to  penetrate  the  mysteries 
of  creation.''" 

Let  us  notice  now  the  facts  submitted  to  us.  First,  at  the  base  of  the 
various  departments  of  nature,  we  see  a  mass  of  apparently  lifeless 
matter.  Out  of  this  crude  substratum  of  the  outward  world  we  observe 
a  vast  variety  of  organized  forms  produced  by  a  variously-named  but 
unknown  Power.  They  spring  in  regular  methods,  in  determinate 
shapes,  exist  on  successive  stages  of  rank,  with  more  or  less  striking  de- 
marcations of  endowment,  and  finally  fall  back  again,  as  to  their  physical 
constituents,  into  the  inorganic  stuff  from  which  they  grew.  This  myste- 
rious organizing  Power,  pushing  its  animate  and  builded  receptacles  up 
to  the  level  of  vegetation,  creates  the  world  of  plants. 

"  Every  clod  feels  a  stir  of  might, 

An  instinct  within  it  that  reaches  and  towers, 
And,  grasping  blindly  above  it  for  light. 
Climbs  to  a  soul  in  grass  and  flowers." 

On  the  level  of  sensation,  where  the  obscure  rudiments  of  will,  under- 
standing, and  sentiment  commence,  this  life-giving  Power  creates  the 
world  of  animals.  And  so,  on  the  still  higher  level  of  reason  and  its 
concomitants,  it  creates  the  world  of  men.  In  a  word,  the  great  general 
fact  is  that  an  unknown  Power — call  it  what  we  may.  Nature,  Vital  Force, 
or  God — creates,  on  the  various  planes  of  its  exercise,  different  families 
of  organized  beings.  Secondly,  a  more  special  fact  is,  that  when  we  have 
overleaped  the  mystery  of  a  commencement,  every  being  yields  seed  ac- 
cording to  its  kind,  wherefrom,  when  properly  conditioned,  its  species  is 
perpetuated.  How  much,  now,  does  this  second  fact  imply?  It  is  by 
adding  to  the  observed  phenomena  an  indefensible  hypothesis  that  the 
error  of  traduction  is  obtained.  We  observe  that  human  beings  are  be- 
gotten by  a  deposit  of  germs  through  the  generative  process.  To  affirm 
that  these  germs  are  transmitted  down  the  generations  from  the  original 
progenitor  of  each  race,  in  whom  they  all  existed  at  first,  is  an  un- 
warranted assertion  and  involves  absurdities.  It  is  refuted  both  by 
Oeoffroy  St.  Hilaire's  famous  experiments  on  eggs,  and  by  the  crossing 
of  species. '2  In  opposition  to  this  theological  figment,  observation  and 
science  require  the  belief  that  each  being  is  endowed  independently  with 
a  germ-forming  power. 

Organic  life  requires  three  things:  a  fruitful  germ;  a  quickening  im- 
pulse; a  nourishing  medium.  Science  plainly  shows  us  that  this  primal 
nucleus  is  given,  in  the  human  species,  by  the  union  of  the  contents  of  a 
sperm-cell  with  those  of  a  germ-cell ;  that  this  dynamic  start  is  imparted 


11  Tract  on  the  Origin  and  Propagation  of  the  Soul,  chap.  i. 

12  Flourens,  Amount  of  Life  on  the  Globe,  part  ii.  ch.  iii.  sect.  ii. 


THEORIES  OP  THE  SOUL'S  ORIGIN.  15 


from  the  life-force  of  the  parents ;  and  that  this  feeding  environment  is 
furnished  by  the  circle  of  co-ordinated  relations.  That  the  formative 
power  of  the  new  organism  comes  from,  or  at  least  is  wholly  conditioned 
by,  the  parent  organism,  should  be  believed,  because  it  is  the  obvious 
conclusion,  against  which  there  is  nothing  to  militate.  That  the  soul  of 
the  child  comes  in  some  way  from  the  soul  of  the  parent,  or  is  stamped 
by  it,  is  also  implied  by  the  normal  resemblance  of  children  to  parents, 
not  more  in  bodily  form  than  in  spiritual  idiosyncrasies.  This  fact  alone 
furnishes  the  proper  qualification  to  the  acute  and  significant  lines  of 
the  Platonizing  poet : — 

«  Wherefore  who  thinks  from  souls  new  souls  to  bring, 
The  same  let  presse  the  sunne-beames  in  bis  fist 
And  squeeze  out  drops  of  light,  or  strongly  wring 
The  rainbow  till  it  die  his  hands,  well  prest." 

"That  which  is  born  of  the  flesh  is  flesh:  that  which  is  born  of  the 
spirit  is  spirit."  As  the  body  of  the  child  is  the  derivative  of  a  germ 
elaborated  in  the  body  of  the  parent,  so  the  soul  of  the  child  is  the 
derivative  of  a  developing  impulse  of  power  imparted  from  the  soul  of 
the  parent.  And  as  the  body  is  sustained  by  absorbing  nutrition  from 
matter,  so  the  soul  is  sustained  by  assimilating  the  spiritual  substances  of 
the  invisible  kingdom.  The  most  ethereal  elements  must  combine  to 
nourish  that  consummate  plant  whose  blossom  is  man's  mind.  This  repre- 
sentation is  not  materialism;  for  spirit  belongs  to  a  different  sphere  and 
is  the  subject  of  different  predicates  from  matter,  though  equally  under 
a  constitution  of  laws.  Nor  does  this  view  pretend  to  explain  what  is 
inherently  transcendent:  it  leaves  the  creation  of  the  soul  within  as  wide 
a  depth  and  margin  of  mystery  as  ever.  Neither  is  this  mode  of  ex- 
posing the  problem  atheistic.  It  refers  the  forms  of  life,  all  growths,  all 
souls,  to  the  indefinable  Power  that  works  everywhere,  creates  each 
thing,  vivifies,  governs,  and  contains  the  universe.  And,  however  that 
Power  be  named,  is  it  not  God  ?  And  thus  we  still  reverently  hold  that 
it  is  God's  own  hands 

"  That  reach  through  nature,  moulding  men." 

The  ancient  heroes  of  Greece  and  India  were  fond  of  tracing  their 
genealogy  up  directly  to  their  deities,  and  were  proud  to  deem  that  in 
guarding  them  the  gods  stooped  to  watch  over  a  race  of  kings,  a  puissant 
and  immortal  stock, — 

"  Whose  glories  stream'd  from  the  same  cloud-girt  founts 
Whence  their  own  dawn'd  upon  the  infant  world." 

After  all  the  researches  that  have  been  made,  we  yet  find  the 
secret  of  the  beginning  of  the  soul  shrouded  among  the  fathomless 
mysteries  of  the  Almighty  Creator,  and  must  ascribe  our  birth  to  the 
Will  of  God  as  piously  as  it  was  done  in  the  eldest  mythical  epochs  of 
the  world.  Notwithstanding  the  careless  frivolity  of  skepticism  and  the 
garish  light  of  science  abroad  in  this  modern  time,   there  are  still 


16  THEORIES  OF  THE  SOUL'S  ORIGIN. 


stricken  and  yearning  depths  of  wonder  and  sorrow  enough,  profound 
and  awful  shadows  of  night  and  fear  enough,  to  make  us  recognise,  in 
the  golden  joys  that  visit  us  rarely,  in  the  illimitable  visions  that  emanci- 
pate us  often,  in  the  unearthly  thoughts  and  dreams  that  ravish  our 
minds,  enigmatical  intimations  of  our  kinship  with  God,  prophecies  of 
a  super-earthly  destiny  whose  splendors  already  break  through  the 
clouds  of  ignorance,  the  folds  of  flesh,  and  the  curtains  of  time  in  which 
our  spirits  here  sit  pavilioned.  Augustine  pointedly  observes,  "  It  is  no 
evil  that  the  origin  of  the  soul  remains  obscure,  if  only  its  redemption  be 
made  certain/^^^  Non  est  periculum  si  origo  animce  lateat,  dum  redemptio  clareat. 
No  matter  how  humanity  originates,  if  its  object  be  to  produce  fruit, 
and  that  fruit  be  immortal  souls.  When  our  organism  has  perfected  its 
intended  product,  willingly  will  we  let  the  decaying  body  return  into 
the  ground,  if  so  be  we  are  assured  that  the  ripened  spirit  is  borne  into 
the  heavenly  garner. 

Let  us,  in  close,  reduce  the  problem  of  the  soul's  origin  to  its  last 
terms.  The  amount  of  force  in  the  universe  is  uniform.^'*  Action  and 
reaction  being  equal,  no  new  creation  of  force  is  possible :  only  its  direc- 
tions, deposits,  and  receptacles  may  be  altered.  No  combination  of 
physical  processes  can  produce  a  previously  non-existent  subject:  it  can 
only  initiate  the  modification,  development,  assimilation,  of  realities 
already  in  being.  Something  cannot  come  out  of  nothing.  The  quicken- 
ing formation  of  a  man,  therefore,  implies  the  existence,  first,  of  a  material 
germ,  the  basis  of  the  body  ;  secondly,  of  a  power  to  impart  to  that  germ 
a  dynamic  impulse, — in  other  words,  to  deposit  in  it  a  spirit-atom,  or 
monad  of  life-force.  Now,  the  fresh  body  is  originally  a  detached  pro- 
duct of  the  parent  body,  as  an  apple  is  the  detached  product  of  a  tree. 
So  the  fresh  soul  is  a  transmitted  force  imparted  by  the  parent  soul, 
either  directly  from  itself,  or  else  conditioned  by  it  and  drawn  from  the 
ground-life  of  nature,  the  creative  power  of  God.  If  filial  soul  be  be- 
gotten by  procession  and  severance  of  conscious  force  from  parental  soul, 
the  spiritual  resemblance  of  offspring  and  progenitors  is  clearly  explained. 
This  phenomenon  is  also  equally  well  explained  if  the  parent  soul,  so 
called,  be  a  die  striking  the  creative  substance  of  the  universe  into  indi- 
vidual form.  The  latter  supposition  seems,  upon  the  whole,  the  more 
plausible  and  scientific.  Generation  is  a  reflex  condition  moving  the 
life-basis  of  the  world  to  produce  a  soul,  as  a  physical  impression  moves 
the  soul  to  produce  a  perception. ^^ 

But,  however  deep  the  mystery  of  the  souFs  origin,  whatever  our 
conclusion  in  regard  to  it,  let  us  not  forget  that  the  inmost  essence 
and  verity  of  the  soul  is  conscious  power;  and  that  all  power  defies 
annihilation.  It  is  an  old  declaration  that  what  begins  in  time  must 
end  in  time ;  and  with  the  metaphysical  shears  of  that  notion  more  than 


WEplst.  CLVI.  "Faraday,  Conservation  of  Force,  Phil.  Mag.,  April,  1857.  i^Dr.  Froh- 

schammer,  Urspning  der  menschlichen  Seelen,  sect.  115. 


HISTORY    OF  DEATH.  17 

once  the  burning  faith  in  eternal  life  has  been  snuffed  out.  Yet  how 
obvious  is  its  sophistry!  A  being  beginning  in  time  need  not  cease  in 
time,  if  the  Power  which  originated  it  intends  and  provides  for  its  per- 
petuity. And  that  such  is  the  Creative  intention  for  man  appears  from 
the  fact  that  the  grand  forms  of  belief  in  all  ages  issuing  from  his  mental 
organization  have  borne  the  stamp  of  an  expected  immortality.  Our  ideas 
may  disappear,  but  they  are  always  recoverable.  If  the  souls  of  men 
are  ideas  of  God,  must  they  not  be  as  enduring  as  his  mind  ? 

The  naturalist  who  so  immerses  his  thoughts  in  the  physical  phases  of 
nature  as  to  lose  hold  on  indestructible  centres  of  personality,  should 
beware  lest  he  lose  the  motive  which  propels  man  to  begin  here,  by 
virtue  and  culture,  to  climb  that  ladder  of  life  whose  endless  sides  are 
affections,  but  whose  discrete  rounds  are  thoughts. 


CHAPTER  II. 

HISTORY   OF  DEATH. 


Death  is  not  an  entity,  but  an  event ;  not  a  force,  but  a  state.  Life  is 
the  positive  experience,  death  the  negation.  Yet  in  nearly  every  litera- 
ture death  has  been  personified,  while  no  kindred  prosopopoeia  of  life  is 
anywhere  to  be  found.  With  the  Greeks,  Thanatos  was  a  god ;  with  the 
Romans,  Mors  was  a  goddess:  but  no  statue  was  ever  moulded,  no  altar  ever 
raised,  to  Zoe  or  Vita.  At  first  thought,  we  should  anticipate  the  reverse 
of  this ;  but,  in  truth,  the  fact  is  quite  naturally  as  it  is.  Life  is  a  con- 
tinuous process ;  and  any  one  who  makes  the  effort  will  find  how  difficult 
it  is  to  conceive  of  it  as  an  individual  being,  with  distinctive  attributes, 
functions,  and  will.  It  is  an  inward  possession  which  we  familiarly  ex- 
perience, and  in  the  quiet  routine  of  custom  we  feel  no  shock  of  surprise 
at  it,  no  impulse  to  give  it  imaginative  shape  and  ornament.  On  the 
contrary,  death  is  an  impending  occurrence,  something  which  we  antici- 
pate and  shudder  at,  something  advancing  toward  us  in  time  to  strike 
or  seize  u^.  Its  externality  to  our  living  experience,  its  threatening 
approach,  the  mystery  and  alarm  enwrapping  it,  are  provocative  con- 
ditions for  fanciful  treatment,  making  personifications  inevitable. 

"With  the  old  Aryan  race  of  India,  death  is  Yama, — the  soul  of  the 
first  man,  departed  to  be  the  king  of  the  subterranean  realm  of  the  sub- 
sequent dead,  and  returning  to  call  after  him  each  of  his  descendants  in 
turn.  To  the  good  he  is  mild  and  lovely,  but  to  the  impious  he  is  clad 
in  terror  and  acts  with  severity.  The  purely  fanciful  character  of  this 
thought  is  obvious  ;  for,  according  to  it,  death  was  before  death,  since 
Yama  himself  died.  Yama  does  not  really  represent  death,  but  its 
arbiter  and  messenger.  He  is  the  ruler  over  the  dead,  who  himself 
carries  the  summons  to  each  mortal  to  become  his  subject. 


18  HISTORY   OP  DEATH. 


In  the  Hebrew  conception,  death  was  a  majestic  angel,  named  Sam- 
mael,  standing  in  the  court  of  heaven,  and  flying  thence  over  the  earth, 
armed  with  a  sword,  to  obey  the  behests  of  God.  The  Talmudists 
developed  and  dressed  up  the  thought  with  many  details,  half  sublime, 
half  fantastic.  He  strides  through  the  world  at  a  step.  From  the 
soles  of  his  feet  to  his  shoulders  he  is  full  of  eyes.  Every  person  in 
the  moment  of  dying  sees  him;  and  at  the  sight  the  soul  retreats, 
running  through  all  the  limbs,  as  if  asking  permission  to  depart  from 
them.  From  his  naked  sword  fall  three  drops :  one  pales  the  counte- 
nance, one  destroys  the  vitality,  one  causes  the  body  to  decay.  Some 
Eabbins  say  he  bears  a  cup  from  which  the  dying  one  drinks,  or  that 
he  lets  fall  from  the  point  of  his  sword  a  single  acrid  drop  upon  the 
sufferer's  tongue :  this  is  what  is  called  "  tasting  the  bitterness  of  death." 
Here  again,  we  see,  it  is  not  strictly  death  that  is  personified.  The 
embodiment  is  not  of  the  mortal  act,  but  of  the  decree  determining 
that  act.  The  Jewish  angel  of  death  is  not  a  picture  of  death  in  itself, 
but  of  God's  decree  coming  to  the  fated  individual  who  is  to  die. 

The  Greeks  sometimes  depicted  death  and  sleep  as  twin  boys,  one 
black,  one  white,  borne  slumbering  in  the  arms  of  their  mother,  night. 
In  this  instance  the  phenomenon  of  dissolving  unconsciousness  which 
fe,lls  on  mortals,  abstractly  generalized  in  the  mind,  is  then  concretely 
symbolized.  It  is  a  bold  and  happy  stroke  of  artistic  genius ;  but  it  in  no 
way  expresses  or  suggests  the  scientific  facts  of  actual  death.  There  is 
also  a  classic  representation  of  death  as  a  winged  boy  with  a  pensive 
brow  and  an  inverted  torch,  a  butterfly  at  his  feet.  This  beautiful 
image,  with  its  aflfecting  accompaniments,  conveys  to  the  beholder  not 
the  verity,  nor  an  interpretation,  of  death,  but  the  sentiments  of  the  sur- 
vivors in  view  of  their  bereavement.  The  sad  brow  denotes  the  grief  of 
the  mourner,  the  winged  insect  the  disembodied  psyche,  the  reversed 
torch  the  descent  of  the  soul  to  the  under-world;  but  the  reality  of  death 
itself  is  nowhere  hinted. 

The  Romans  give  descriptions  of  death  as  a  female  figure  in  dark 
robes,  with  black  wings,  with  ravenous  teeth,  hovering  everywhere,  dart- 
ing here  and  there,  eager  for  prey.  Such  a  view  is  a  personification  of 
the  mysteriousness,  suddenness,  inevitableness,  and  fearfulness,  con- 
nected with  the  subject  of  death  in  men's  minds,  rather  than  of  death 
itself.  These  thoughts  are  grouped  into  an  imaginary  being,  whose  sum 
of  attributes  are  then  ignorantly  both  associated  with  the  idea  of  the 
unknown  cause  and  confounded  with  the  visible  effect.  It  is,  in  a  word, 
mere  poetry,  inspired  by  fear  and  unguided  by  philosophy. 

Death  has  been  shown  in  the  guise  of  a  fowler  spreading  his  net, 
setting  his  snares  for  men.  But  this  image  concerns  itself  with  the 
accidents  of  the  subject, — the  unexpectedness  of  the  fatal  blow,  the 
treacherous  springing  of  the  trap, — leaving  the  root  of  the  matter  un- 
touched. The  circumstances  of  the  mortal  hour  are  infinitely  varied, 
the  heart  of  the  experience  is  unchangeably  the  same;   there  are  a 


HISTORY    OP   DEATH.  19 


thousand  modes  of  dying,  but  there  is  only  one  death.  Ever  so  com- 
plete an  exhibition  of  the  occasions  and  accompaniments  of  an  event  is 
no  explanation  of  what  the  inmost  reality  of  the  event  is. 

The  Norse  conception  of  death  as  a  vast,  cloudy  presence,  darkly- 
sweeping  on  its  victims,  and  bearing  them  away  wrapped  in  its  sable 
folds,  is  evidently  a  free  product  of  imagination  brooding  not  so  much 
on  the  distinct  phenomena  of  an  individual  case  as  on  the  melancholy 
mystery  of  the  disappearance  of  ^men  from  the  familiar  places  that  knew 
them  once  but  miss  them  now.  In  a  somewhat  kindred  manner,  the 
startling  magnificence  of  the  sketch  in  the  Apocalypse,  of  death  on  the 
pale  horse,  is  a  product  of  pure  imagination  meditating  on  the  wholesale 
slaughter  which  was  to  deluge  the  earth  when  God's  avenging  judgments 
fell  upon  the  enemies  of  the  Christians.  But  to  consider  this  murderous 
warrior  on  his  white  charger  as  literally  death,  would  be  as  erroneous  as 
to  imagine  the  bare-armed  executioner  and  the  guillotine  to  be  themselves 
the  death  which  they  inflict.  No  more  appalling  picture  of  death  has 
been  drawn  than  that  by  Milton,  whose  dire  image  has  this  stroke  of 
truth  ip.  it,  that  its  adumbrate  formlessness  typifies  the  disorganizing 
force  which  reduces  all  cunningly-built  bodies  of  life  to  the  elemental 
wastes  of  being.  The  incestuous  and  miscreated  progeny  of  Sin  is  thus 
delineated : — 

"  The  shape,— 
If  shape  it  might  be  call'd  that  shape  had  none 
Distinguishable  in  member,  joint,  or  limb. 
Or  substance  might  be  call'd  that  shadow  seem'd, 
For  each  seem'd  either, — black  it  stood  as  night, 
Fierce  as  ten  furies,  terrible  as  hell. 
And  shook  a  dreadful  dart :  what  seem'd  his  head 
The  likeness  of  a  kingly  crown  had  on." 

But  the  most  common  personification  of  death  is  as  a  skeleton  brandish- 
ing a  dart ;  and  then  he  is  called  the  grisly  king  of  terrors  ;  and  people 
tremble  at  the  thought  of  him,  as  children  do  at  the  name  of  a 
bugbear  in  the  dark.  What  sophistry  this  is!  It  is  as  if  we  should 
identify  the  trophy  with  the  conqueror,  the  vestiges  left  in  the  track 
of  a  traveller  with  the  traveller  himself.  Death  literally  makes  a 
skeleton  of  man;  so  man  metaphorically  makes  a  skeleton  of  Death  I 
All  these  representations  of  death,  however  beautiful,  or  pathetic,  or 
horrible,  are  based  on  superficial  appearances,  misleading  analogies,  arbi- 
trary fancies,  perturbed  sensibilities,  not  on  a  firm  hold  of  realities,  in- 
sight of  truth,  and  philosophical  analysis.  They  are  all  to  be  brushed 
aside  as  phantoms  of  nightmare  or  artificial  creations  of  fiction.  Poetry 
has  mostly  rested,  hitherto,  on  no  veritable  foundation  of  science,  but  on 
a  visionary  foundation  of  emotion.  It  has  wrought  upon  flitting,  sensible 
phenomena  rather  than  upon  abiding  substrata  of  facts.  For  example, 
a  tender  Greek  bard  personified  the  life  of  a  tree  as  a  Hamadryad,  the 
moving  trunk  and  limbs  her  undulating  form  and  beckoning  arms,  the 
drooping  boughs  her  hair,  the  rustling  foliage  her  voice.   A  modern  poet, 


20  HISTORY  OF   DEATH. 


endowed  with  the  same  strength  of  sympathy,  but  acquainted  with  veg©v 
table  chemistry,  might  personify  sap  as  a  pale,  liquid  maiden,  ascending 
through  the  roots  and  veins  to  meet  air,  a  blue  boy  robed  in  golden 
warmth,  descending  through  the  leaves,  with  a  whisper,  to  her  embrace. 
So  the  personifications  of  death  in  literature,  thus  far,  give  us  no  pene- 
trative glance  into  what  it  really  is,  help  us  to  no  acute  definition  of  it,  but 
poetically  fasten  on  some  feature,  or  accident,  or  emotion,  associated  with  it. 

There  are  in  popular  usage  various  metaphors  to  express  what  is  meant 
by  death.  The  principal  ones  are,  extinction  of  the  vital  spark,  depart- 
ing, expiring,  cutting  the  thread  of  life,  giving  up  the  ghost,  falling 
asleep.  These  figurative  modes  of  speech  spring  from  extremely  imperfect 
correspondences.  Indeed,  the  unlikenesses  are  more  important  and 
more  numerous  than  the  likenesses.  They  are  simply  artifices  to  in- 
dicate what  is  so  deeply  obscure  and  intangible.  They  do  not  lay  the 
secret  bare,  nor  furnish  us  any  aid  in  reaching  to  the  true  essence  of  the 
question.  Moreover,  several  of  them,  when  sharply  examined,  involve  a 
fatal  error.  For  example,  upon  the  admitted  supposition  that  in  every 
case  of  dying  the  soul  departs  from  the  body,  still,  this  separation  of  the 
soul  from  the  body  is  not  what  constitutes  death.  Death  is  the  state  of  the 
body  when  the  soul  has  left  it.  An  act  is  distinct  from  its  effects.  We 
must,  therefore,  turn  from  the  literary  inquiry  to  the  metaphysical  and 
scientific  method,  to  gain  any  satisfactory  idea  and  definition  of  death. 

A  German  writer  of  extraordinary  acumen  and  audacity  has  said, 
"  Only  before  death,  but  not  in  death,  is  death  death.  Death  is  so  unreal 
a  being  that  he  only  is  when  he  is  not,  and  is  not  when  he  is."^  This — 
paradoxical  and  puzzling  as  it  may  appear — is  susceptible  of  quite  lucid 
interpretation  and  defence.  For  death  is,  in  its  naked  significance,  the 
state  of  not-being.  Of  course,  then,  it  has  no  existence  save  in  the  con- 
ceptions of  the  living.  We  compare  a  dead  person  with  what  he  was  when 
living,  and  instinctively  personify  the  difference  as  death.  Death,  strictly 
analyzed,  is  only  this  abstract  conceit  or  metaphysical  nonentity.  Death, 
therefore,  being  but  a  conception  in  the  mind  of  a  living  person,  when 
that  person  dies  death  ceases  to  be  at  all.  And  thus  the  realization  of 
death  is  the  death  of  death.  He  annihilates  himself,  dying  with  the 
dart  he  drives.  Having  in  this  manner  disposed  of  the  personality  or 
entity  of  death,  it  remains  as  an  effect,  an  event,  a  state.  Accordingly,  the 
question  next  arises.  What  is  death  when  considered  in  this  its  true  aspect? 

A  positive  must  be  understood  before  its  related  negative  can  be  intel- 
ligible. Bichat  defined  life  as  the  sum  of  functions  by  which  death  is 
resisted.  It  is  an  identical  proposition  in  verbal  disguise,  with  the  fault 
that  it  makes  negation  affirmation,  passiveness  action.  Death  is  not 
a  dynamic  agency  warring  against  life,  but  simply  an  occurrence.  Life 
is  the  operation  of  an  organizing  force  producing  an  organic  form  accord- 
ing to  an  ideal  type,  and  persistently  preserving  that  form  amidst  the 

1  Feuerbach,  Gedanken  tiber  Tod  und  tJnsterblichkeit,  sect.  84. 


HISTORY  OF   DEATH.  21 

incessant  molecular  activity  and  change  of  its  constituent  substance. 
That  operation  of  the  organic  force  which  thus  constitutes  life  is  a  con- 
tinuous process  of  waste,  casting  off  the  old  exhausted  matter,  and  of 
replacement  by  assimilation  of  new  material.  The  close  of  this  process 
of  organific  metamorphosis  and  desquamation  is  death,  whose  finality  is 
utter  decomposition,  restoring  all  the  bodily  elements  to  the  original 
inorganic  conditions  from  which  they  were  taken.  The  organic  force 
with  which  hfe  begins  constrains  chemical  affinity  to  work  in  special 
modes  for  the  formation  of  special  products:  when  it  is  spent  or  dis- 
appears, chemical  affinity  is  at  liberty  to  work  in  its  general  modes ;  and 
that  is  death.  "  Life  is  the  co-ordination  of  actions ;  the  imperfection  of 
the  co-ordination  is  disease,  its  arrest  is  death."  In  other  words,  "  life  is 
the  continuous  adjustment  of  relations  in  an  organism  with  relations  in 
its  environment."  Disturb  that  adjustment,  and  you  have  malady;  de- 
stroy it,  and  you  have  death.  Life  is  the  performance  of  functions  by 
an  organism ;  death  is  the  abandonment  of  an  organism  to  the  forces  of 
the  universe.  No  function  can  be  performed  without  a  waste  of  the 
tissue  through  which  it  is  performed :  that  waste  is  repaired  by  the  assi- 
milation of  fresh  nutriment.  In  the  balancing  of  these  two  actions  life 
consists.  The  loss  of  their  equipoise  soon  terminates  them  both ;  and 
that  is  death.  Upon  the  whole,  then,  scientifically  speaking,  to  cause 
death  is  to  stop  "that  continuous  differentiation  and  integration  of  tissues 
and  of  states  of  consciousness"  constituting  life.^  Death,  therefore,  is 
no  monster,  no  force,  but  the  act  of  completion,  the  state  of  cessation ; 
and  all  the  bugbears  named  death  are  but  poor  phantoms  of  the  fright- 
ened and  childish  mind. 

Life  consisting  in  the  constant  differentiation  of  the  tissues  by  the 
action  of  oxygen,  and  their  integration  from  the  blastema  furnished  by 
the  blood,  why  is  not  the  harmony  of  these  processes  preserved  for- 
ever ?  Why  should  the  relation  between  the  integration  and  disintegra- 
tion going  on  in  the  human  organism  ever  fall  out  of  correspondence 
with  the  relation  between  the  oxygen  and  food  supplied  from  its  environ- 
ment? That  is  to  say,  whence  originated  the  sentence  of  death  upon 
man?  Why  do  we  not  live  immortally  as  we  are?  The  current  reply  is, 
we  die  because  our  first  parent  sinned.  Death  is  a  penalty  inflicted  upon 
the  human  race  because  Adam  disobeyed  his  Maker's  command.  We 
must  consider  this  theory  a  little. 

The  narrative  in  Genesis,  of  the  creation  of  man  and  of  the  events  in 
the  Garden  of  Eden,  cannot  be  traced  further  back  than  to  the  time  of 
Solomon,  three  thousand  years  after  the  alleged  occurrences  it  describes. 
This  portion  of  the  book  of  Genesis,  as  has  long  been  shown,  is  a  distinct 
document,  marked  by  many  peculiarities,  which  was  inserted  in  its  pre- 
sent place  by  the  compiler  of  the  elder  Hebrew  Scriptures  somewhere 


»  Spencer,  Principles  of  Psychology,  pp.  334-373. 


22  HISTORY  OF  DEATH. 


between  seven  and  ten  centuries  before  Christ.^  Ewald  has  fully  demon- 
strated that  the  book  of  Genesis  consists  of  many  separate  fragmentary 
documents  of  different  ages,  arranged  together  by  a  comparatively  late 
hand.  Among  the  later  of  these  pieces  is  the  account  of  the  primeval 
pair  in  paradise.  Grotefend  argues,  with  much  force  and  variety  of  evi- 
dence, that  this  story  was  derived  from  a  far  more  ancient  legend-book, 
only  fragments  of  which  remained  when  the  final  collection  was  made 
of  this  portion  of  the  Old  Testament.*  Many  scholars  have  thought  the 
account  was  not  of  Hebrew  origin,  but  was  borrowed  from  the  literary 
traditions  of  some  earlier  Oriental  nation.  Kosenmliller,  Von  Bohlen, 
and  others,  say  it  bears  unmistakable  relationship  to  the  Zendavesta 
which  tells  how  Ahriman,  the  old  Serpent,  beguiled  the  first  pair  into  sin 
and  misery.  These  correspondences,  and  also  that  between  the  tree  of 
life  and  the  Zoroastrian  plant  horn,  which  gives  life  and  will  produce  the 
resurrection,  are  certainly  striking.  Buttmann  sees  in  God's  declaration 
to  Adam,  ''Behold,  I  have  given  you  for  food  every  herb  bearing  seed, 
and  every  tree  in  which  is  fruit  bearing  seed,''  traces  of  a  prohibition  of 
animal  food.  This  was  not  the  vestige  of  a  Hebrew  usage,  but  the  vege- 
tarian tradition  of  some  sect  eschewing  meat,  a  tradition  drawn  from 
South  Asia,  whence  the  fathers  of  the  Hebrew  race  came.^  Gesenius 
says,  "Many  things  in  this  narrative  were  drawn  from  older  Asiatic  tradi- 
tion.''^ Knobel  also  affirms  that  numerous  matters  in  this  relation  were 
derived  from  traditions  of  East  Asian  nations.''  Still,  it  is  not  necessary 
to  suppose  that  the  writer  of  the  account  in  Genesis  borrowed  any  thing 
from  abroad.  The  Hebrew  may  as  well  have  originated  such  ideas  as 
anybody  else.  The  Egyptians,  the  Phoenicians,  the  Chaldeans,  the  Per- 
sians, the  Etruscans,  have  kindred  narratives  held  as  most  ancient  and 
sacred.^  The  Chinese,  the  Sandwich  Islanders,  the  North  American 
Indians,  also  have  their  legends  of  the  origin  and  altered  fortunes  of  the 
human  race.  The  resemblances  between  many  of  these  stories  are  better 
accounted  for  by  the  intrinsic  similarities  of  the  subject,  of  the  mind,  of 
nature,  and  of  mental  action,  than  by  the  supposition  of  derivation  from 
one  another. 

Eegarding  the  Hebrew  narrative  as  an  indigenous  growth,  then,  how 
shall  we  explain  its  origin,  purport,  and  authority  ?  Of  course  we  cannot 
receive  it  as  a  miraculous  revelation  conveying  infallible  truth.  The 
Bible,  it  is  now  acknowledged,  was  not  given  in  the  providence  of  God 
to  teach  astronomy,  geology,  chronology,  and  the  operation  of  organic 
forces,  but  to  help  educate  men  in  morality  and  piety.  It  is  a  religious, 
not  a  scientific,  work.     Some  unknown  Hebrew  poet,  in  the  early  dawn 


8  Tuch,  Kommentar  tlber  Genesis,  s.  xcviii.  *  Zur  Sltesten  Sagenpoesie  des  Orieuta. 

Zeitschrift  der  deutschen  Morgenlandischen  Gesellschaft,  band  viii.  ss.  772-779. 

6  Mythologus,  (Schbpfung  und  Siindenfall,)  band  i.  s.  137. 
«  Article  "Adam,"  in  Encyclopaedia  by  Ersch  and  Gruber. 

7  Die  Genesis  erlilart,  s.  28.  8  Palfrey's  Academical  Lectures,  yoI.  ii.  pp.  21-28. 


HISTORY  OF  DEATH.  23 

of  remembered  time,  knowing  little  metaphysics  and  less  science,  musing 
upon  the  fortunes  of  man,  his  wickedness,  sorrow,  death,  and  impressed 
with  an  instinctive  conviction  that/ things  could  not  always  have  been  so 
casting  about  for  some  solution  of  the  dim,  pathetic  problem,  at  last 
struck  out  the  beautiful  and  sublime  poem  recorded  in  Genesis, 
which  has  now  for  many  a  century,  by  Jews,  Christians,  Mohammedans, 
been  credited  as  authentic  history.  With  his  own  hands  God  moulds 
from  earth  an  image  in  his  own  likeness,  breathes  life  into  it, — and  new- 
made  man  moves,  lord  of  the  scene,  and  lifts  his  face,  illuminated  with 
soul,  in  submissive  love  to  his  Creator.  Endowed  with  free-will,  after  a 
while  he  violated  his  Maker's  command:  the  divine  displeasure  was 
awakened,  punishment  ensued,  and  so  rushed  in  the  terrible  host  of  ills 
under  which  we  suffer.  The  problem  must  early  arise :  the  solution  is, 
to  a  certain  stage  of  thought,  at  once  the  most  obvious  and  the  most 
satisfactory  conceivable.  It  is  the  truth.  Only  it  is  cast  in  imaginative, 
not  scientific,  form,  arrayed  in  emblematic,  not  literal,  garb.  The 
Greeks  had  a  lofty  poem  by  some  early  unknown  author,  setting  forth 
how  Prometheus  formed  man  of  clay  and  animated  him  with  fire  from 
heaven,  and  how  from  Pandora's  box  the  horrid  crew  of  human  vexa- 
tions were  let  into  the  world.  The  two  narratives,  though  most  unequal 
in  depth  and  dignity,  belong  in  the  same  literary  and  philosophical  cate- 
gory. Neither  was  intended  as  a  plain  record  of  veritable  history,  each 
word  a  naked  fact,  but  as  a  symbol  of  its  author's  thoughts,  each  phrase 
the  metaphorical  dress  of  a  speculative  idea. 

Eichhorn  maintains,  with  no  slight  plausibility,  that  the  whole  account 
of  the  Garden  of  Eden  was  derived  from  a  series  of  allegorical  pictures 
which  the  author  had  seen,  and  which  he  translated  from  the  language 
of  painting  into  the  language  of  words.  At  all  events,  we  must  take  the 
account  as  symbolic,  a  succession  of  figurative  expressions.  Many  of  the 
best  minds  have  always  so  considered  it,  from  Josephus  to  Origen,  from 
Ambrose  to  Kant.  What,  then,  are  the  real  thoughts  which  the  author 
of  this  Hebrew  poem  on  the  primal  condition  of  man  meant  to  convey 
beneath  his  legendary  forms  of  imagery  ?  These  four  are  the  essential 
ones.  First,  that  God  created  man ;  secondly,  that  he  created  him  in  a 
state  of  freedom  and  happiness  surrounded  by  blessings ;  third,  that  the 
favored  subject  violated  his  Sovereign's  order;  fourth,  that  in  con- 
sequence of  this  offence  he  was  degraded  from  his  blessed  condition, 
beneath  a  load  of  retributive  ills.  The  composition  shows  the  character- 
istics of  a  philosopheme  or  a  myth,  a  scheme  of  conceptions  deliberately 
^vrought  out  to  answer  an  inquiry,  a  story  devised  to  account  for  an  exist- 
ing fact  or  custom.  The  picture  of  God  performing  his  creative  work  in 
six  days  and  resting  on  the  seventh,  may  have  been  drawn  after  the  sep- 
tenary division  of  time  and  the  religious  separation  of  the  Sabbath,  to 
explain  and  justify  that  observance.  The  creation  of  Eve  out  of  the  side 
of  Adam  was  either  meant  by  the  author  as  an  allegoric  illustration  that 
the  love  of  husband  and  wife  is  the  most  powerful  of  social  bonds,  or  as 


24  HISTORY  OF   DEATH. 


a  pure  myth  seeking  to  explain  the  incomparable  cleaving  together  of 
husband  and  wife  by  the  entirely  poetic  supposition  that  the  first  woman 
was  taken  out  of  the  first  man,  bone  of  his  bone,  flesh  of  his  flesh.  All 
early  literatures  teem  with  exemplifications  of  this  process, — a  sponta- 
neous secretion  by  the  imagination  to  account  for  some  presented  phe- 
nomenon. Or  perhaps  this  part  of  the  relation — "and  he  called  her 
woman  [manness],  because  she  was  taken  out  of  man" — may  be  an  in- 
stance of  those  etymological  myths  with  which  ancient  literature 
abounds.  Woman  is  named  Isha  because  she  was  taken  out  of  man, 
whose  name  is  Ish.  The  barbarous  treatment  the  record  under  considera- 
tion has  received,  the  utter  baselessness  of  it  in  the  light  of  truth  as 
foundation  for  literal  belief,  find  perhaps  no  fitter  exposure  than  in  the 
fact  that  for  many  centuries  it  was  the  prevalent'  faith  of  Christendom 
that  every  woman  has  one  rib  more  than  man,  a  permanent  memorial 
of  the  Divine  theft  from  his  side.  Unquestionably,  there  are  many  good 
persons  now  who,  if  Eichard  Owen  should  tell  them  that  man  has  the 
same  number  of  ribs  as  woman,  would  think  of  the  second  chapter  of 
Genesis  and  doubt  his  word ! 

There  is  no  reason  for  supposing  the  serpent  in  this  recital  to  be  in- 
tended as  a  representative  of  Satan.  The  earliest  trace  of  such  an  inter- 
pretation is  in  the  Wisdom  of  Solomon,  an  anonymous  and  apocryphal 
book  composed  probably  a  thousand  years  later.  What  is  said  of  the 
snake  is  the  most  plainly  mythical  of  all  the  portions.  What  caused 
the  snake  to  crawl  on  his  belly  in  the  dust,  while  other  creatures  walk  on 
feet  or  fly  with  wings  ?  Why,  the  sly,  winding  creature,  more  subtle,  more 
detestable,  than  any  beast  of  the  field,  deceived  the  first  woman ;  and 
this  is  his  punishment!  Such  was  probably  the  mental  process  in  the 
writer.  To  seek  a  profound  and  true  theological  dogma  in  such  a  state- 
ment is  as  absurd  as  to  seek  it  in  the  classic  myth  that  the  lapwing  with 
his  sharp  beak  chases  the  swallow  because  he  is  the  descendant  of  the 
enraged  Tereus  who  pursued  poor  Progne  with  a  drawn  sword.  Or,  to 
cite  a  more  apposite  case,  as  well  might  we  seek  a  reliable  historical 
narrative  in  the  following  Greek  myth.  Zeus  once  gave  man  a  remedy 
against  old  age.  He  put  it  on  the  back  of  an  ass  and  followed  on  foot. 
It  being  a  hot  day,  the  ass  grew  thirsty,  and  would  drink  at  a  fount  which 
a  snake  guarded.  The  cunning  snake  knew  what  precious  burden  the 
ass  bore,  and  would  not,  except  at  the  price  of  it,  let  him  drink.  He 
obtained  the  prize ;  but  with  it,  as  a  punishment  for  his  trick,  he  inces- 
santly suffers  the  ass's  thirst.  Thus  the  snake,  casting  his  skin,  annually 
renews  his  youth,  while  man  is  borne  down  by  old  age.^  In  all  these 
cases  the  mental  action  is  of  the  same  kind  in  motive,  method,  and  result. 

The  author  of  the  poem  contained  in  the  third  chapter  of  Genesis 
does  not  say  that  man  was  made  immortal.     The  implication  plainly  is 


»  ^lian,  De  Nat.  Animal.,  lib.  vi.  cap.  51. 


HISTORY   OF   DEATH.  25 


that  he  was  created  mortal,  taken  from  the  dust  and  naturally  to  return 
again  to  the  dust.  But  by  the  power  of  God  a  tree  was  provided  whose 
fruit  would  immortalize  its  partakers.  The  penalty  of  Adam's  sin 
was  directly,  not  physical  death,  but  being  forced  in  the  sweat  of  his 
brow  to  wring  his  subsistence  from  the  sterile  ground  cursed  for  his  sake; 
it  was  indirectly  literal  death,  in  that  he  was  prevented  from  eating  the 
fruit  of  the  tree  of  life.  "God  sent  him  out  of  the  garden,  lest  he  eat 
and  live  forever."  He  was  therefore,  according  to  the  narrative,  made 
originally  subject  to  death ;  but  an  immortalizing  antidote  was  prepared 
for  him,  which  he  forfeited  by  his  transgression.  That  the  writer 
made  use  of  the  trees  of  life  and  knowledge  as  embellishing  alle- 
gories is  most  probable.  But,  if  not,  he  was  not  the  only  devout  poet 
who,  in  the  early  times,  with  sacred  reverence  believed  the  wonders  the 
inspiring  muse  gave  him  as  from  God.  It  is  not  clear  from  the  Biblical 
record  that  Adam  was  imagined  the  first  man.  On  the  contrary,  the 
statement  that  Cain  was  afraid  that  those  who  met  him  would  kill  him, 
also  that  he  went  to  the  land  of  Nod  and  took  a  wife  and  builded  a 
city,  implies  that  there  was  another  and  older  race.  Father  Peyrere 
wrote  a  book,  called  "  Praeadamitse,''  more  than  two  hundred  years  ago, 
pointing  out  this  fact  and  arguing  that  there  really  were  men  before 
Adam.  If  science  should  thoroughly  establish  the  truth  of  this  view, 
religion  need  not  suffer;  but  the  common  theology,  inextricably  built 
upon  and  intertangled  with  the  dogma  of  "original  sin,"  would  be  hope- 
lessly ruined.  But  the  leaders  in  the  scientific  world  will  not  on  that 
account  shut  their  eyes  nor  refuse  to  reason.  Christians  should  follow 
their  example  of  truth-seeking,  with  a  deeper  faith  in  God,  fearless  of 
results,  but  resolved  upon  reaching  reality. 

It  is  a  very  singular  and  important  fact  that,  from  the  appearance  in 
Genesis  of  the  account  of  the  creation  and  sin  and  punishment  of  the  first 
pair,  not  the  faintest  explicit  allusion  to  it  is  subsequently  found  anywhere 
in  literature  until  about  the  time  of  Christ.  Had  it  been  all  along  credited 
in  its  literal  sense,  as  a  divine  revelation,  could  this  be  so  ?  Philo  Judseus 
gives  it  a  thoroughly  figurative  meaning.  He  says,  "Adam  was  created 
mortal  in  body,  immortal  in  mind.  Paradise  is  the  soul,  piety  the  tree  of 
life,  discriminative  wisdom  the  tree  of  knowledge ;  the  serpent  is  pleasure, 
the  flaming  sword  turning  every  way  is  the  sun  revolving  round  the 
world."  ^°  Jesus  himself  never  once  alludes  to  Adam  or  to  any  part  of  the 
story  of  Eden.  In  the  whole  New  Testament  there  are  but  two  import- 
ant references  to  the  tradition,  both  of  which  are  by  Paul.  He  says,  in 
effect,  "As  through  the  sin  of  Adam  all  are  condemned  unto  death,  so  by 
the  righteousness  of  Christ  all  shall  be  justified  unto  life."  It  is  not 
a  guarded  doctrinal  statement,  but  an  unstudied,  rhetorical  illustration 
of  the  affiliation  of  the  sinful  and  unhappy  generations  of  the  past  with 
their  offending  progenitor,  Adam,  of  the  believing  and  blessed  family  of 

10  De  Mundi  Opificio,  liy-lvi.    De  Cherub,  viii. 


/ 


26  HISTORY  OF   DEATH. 


the  chosen  with  their  redeeming  head,  Christ.  He  does  not  use  the 
word  death  in  the  Epistle  to  the  Romans  prevailingly  in  the  narrow 
sense  of  physical  dissolution,  but  in  a  broad,  spiritual  sense,  as  appears, 
for  example,  in  these  instances : — *'  To  be  carnally-minded  is  death ;"  "The 
law  of  the  spirit  of  life  in  Christ  hath  made  me  free  from  the  law  of  sin 
and  death."  For  the  spiritually-minded  were  not  exempt  from  bodily 
death.  Paul  himself  died  the  bodily  death.  His  idea  of  the  relations 
of  Adam  and  Christ  to  humanity  is  more  clearly  expressed  in  the  other 
passage  already  alluded  to.  It  is  in  the  Epistle  to  the  Corinthians,  and 
appears  to  be  this.  The  first  man,  Adam,  was  of  the  earth,  earthy,  the 
head  and  representative  of  a  corruptible  race  whose  flesh  and  blood  were 
never  meant  to  inherit  the  kingdom  of  God.  The  second  man,  Christ 
the  Lord,  soon  to  return  from  heaven,  was  a  quickening  spirit,  head  and 
representative  of  a  risen  spiritual  race  for  whom  is  prepared  the  eternal 
inheritance  of  the  saints  in  light.  As  by  the  first  man  came  death,  whose 
germ  is  transmitted  with  the  flesh,  so  by  the  second  man  comes  the  resur- 
rection of  the  dead,  whose  type  is  seen  in  his  glorified  ascension  from 
Hades  to  heaven.  "As  in  Adam  all  die,  even  so  in  Christ  shall  all  be 
made  alive.'^  Upon  all  the  line  of  Adam  sin  has  entailed,  what  other- 
wise would  not  have  been  known,  moral  death  and  a  disembodied  descent 
to  the  under-world.  But  the  gospel  of  Christ,  and  his  resurrection  as  the 
first-fruits  of  them  that  slept,  proclaim  to  all  those  that  are  his,  at  his 
speedy  coming,  a  kindred  deliverance  from  the  lower  gloom,  an  inves- 
titure with  spiritual  bodies,  and  an  admission  into  the  kingdom  of  God. 
According  to  Paul,  then,  physical  death  is  not  the  retributive  conse- 
quence of  Adam's  sin,  but  is  the  will  of  the  Creator  in  the  law  of  nature, 
the  sowing  of  terrestrial  bodies  for  the  gathering  of  celestial  bodies,  the 
putting  off  of  the  image  of  the  earthy  for  the  putting  on  of  the  image 
of  the  heavenly.  The  specialty  of  the  marring  and  punitive  inter- 
ference of  sin  in  the  economy  is,  in  addition  to  the  penalties  in  moral 
experience,  the  interpolation,  between  the  fleshly  "  unclothing"  and  the 
spiritual  "  clothing  upon,"  of  the  long,  disembodied,  subterranean  resi- 
dence, from  the  descent  of  Abel  into  its  palpable  solitude  to  the  ascent 
of  Christ  out  of  its  multitudinous  world.  From  Adam,  in  the  flesh, 
humanity  sinks  into  the  grave-realm  ;  from  Christ,  in  the  spirit,  it  shall 
rise  into  heaven.  Had  man  remained  innocent,  death,  considered  as 
change  of  body  and  transition  to  heaven,  would  still  have  been  his  por- 
tion ;  but  all  the  suffering  and  evil  now  actually  associated  with  death 
would  not  have  been. 

Leaving  the  Scriptures,  the  first  man  appears  in  literature,  in  the 
history  of  human  thought  on  the  beginning  of  our  race,  in  three  forms. 
There  is  the  Mythical  Adam,  the  embodiment  of  poetical  musings,  fanci- 
ful conceits,  and  speculative  dreams ;  there  is  the  Theological  Adam,  the 
central  postulate  of  a  group  of  dogmas,  the  support  of  a  fabric  of  con- 
troversial thought,  the  lay-figure  to  fill  out  and  wear  the  hypothetical 
dresses  of  a  doctrinal  system  ;  and  there  is  the  Scientific  Adam,  the  first 


HISTORY  OP    DEATH.  27 

specimen  of  the  genus  man,  the  supposititious  personage  who,  as  the 
earliest  product,  on  this  grade,  of  the  Creative  organic  force  or  Divine 
energy,  commenced  the  series  of  human  generations.  The  first  is  a 
hypostatized  legend,  the  second  a  metaphysical  personification,  the  third 
a  philosophical  hypothesis.  The  first  is  an  attractive  heap  of  imagina- 
tions, the  next  a  dialectic  mass  of  dogmatisms,  the  last  a  modest  set  of 
theories. 

Philo  says  God  made  Adam  not  from  any  chance  earth,  but  from  a 
carefully-selected  portion  of  the  finest  and  most  sifted  clay,  and  that, 
as  being  directly  created  by  God,  he  was  superior  to  all  others  generated 
by  men,  the  generations  of  whom  deteriorate  in  each  remove  from  him, 
as  the  attraction  of  a  magnet  weakens  from  the  iron  ring  it  touches  along 
a  chain  of  CTMinected  rings.  The  Eabbins  say  Adam  was  so  large  that 
when  he  lay  down  he  reached  across  the  earth,  and  when  standing  his 
head  touched  the  firmament :  after  his  fall  he  waded  through  the  ocean, 
Orion-like.  Even  a  French  Academician,  Nicolas  Fleurion,  held  that 
Adam  was  one  hundred  and  twenty-three  feet  and  nine  inches  in  height. 
All  creatures  except  the  angel  Eblis,  as  the  Koran  teaches,  made  obeis- 
ance to  him.  Eblis,  full  of  envy  and  pride,  refused,  and  was  thrust  into 
hell  by  God,  where  he  began  to  plot  the  ruin  of  the  new  race.  One  effect 
of  the  forbidden  fruit  he  ate  was  to  cause  rotten  teeth  in  his  descendants. 
He  remained  in  Paradise  but  one  day.  After  he  had  eaten  from  the 
prohibited  tree.  Eve  gave  of  the  fruit  to  the  other  creatures  in  Eden, 
and  they  all  ate  of  it,  and  so  became  mortal,  with  the  sole  exception 
of  the  phoenix,  who  refused  to  taste  it,  and  consequently  remained 
immortal. 

The  Talmud  teaches  that  Adam  would  never  have  died  had  he  not 
sinned.  The  majority  of  the  Christian  fathers  and  doctors,  from  Tertul- 
lian  and  Augustine  to  Luther  and  Calvin,  have  maintained  the  same 
opinion.  It  has  been  the  orthodox — that  is,  the  prevailing — doctrine  of 
the  Church,  affirmed  by  the  Synod  at  Carthage  in  the  year  four  hundred 
and  eighteen,  and  by  the  Council  of  Trent  in  the  year  fifteen  hundred 
and  forty-five.  All  the  evils  which  afflict  the  world,  both  moral  and 
material,  are  direct  results  of  Adam's  sin.  He  contained  all  the  souls 
of  men  in  himself;  and  they  all  sinned  in  him,  their  federal  head  and 
legal  representative.     When  the  fatal  fruit  was  plucked, — 

"  Earth  felt  the  wound,  and  Nature  from  her  seat, 
Sighing  through  all  her  works,  gave  signs  of  woe 
That  all  was  lost." 

Earthquakes,  tempests,  pestilences,  poverty,  war,  the  endless  brood  of 
distress,  ensued.     For  then  were 

"  Turn'd  askance 
The  poles  of  earth  twice  ten  degrees  and  more 
From  the  sun's  axle,  and  with  labor  push'd 
Oblique  the  centric  globe." 

Adam's  transcendent  faculties  and  gifts  were  darkened  and  diminished 


^ 


28  HISTORY  OP    DEATH. 


in  his  depraved  posterity,  and  all  base  propensities  let  loose  to  torment, 
confuse,  and  degrade  them.  We  can  scarcely  form  a  conception  of  the 
genius,  the  beauty,  the  blessedness,  of  the  first  man,  say  the  theologians  in 
chorus.^^  Augustine  declares,  *'  The  most  gifted  of  our  time  must  be  con- 
sidered, when  compared  with  Adam  in  genius,  as  tortoises  to  birds  in- 
speed."  Adam,  writes  Dante,  "  was  made  from  clay,  accomplished  with 
every  gift  that  life  can  teem  with."  Thomas  Aquinas  teaches  that  "  he 
was  immortal  by  grace  though  not  by  nature,  had  universal  knowledge, 
fellowshipped  with  angels,  and  saw  God."  South,  in  his  famous  sermon 
on  "Man  the  Image  of  God,"  after  an  elaborate  panegyric  of  the  wondrous 
majesty,  wisdom,  peacefulness,  and  bliss  of  man  before  the  fall,  exclaims, 
"Aristotle  was  but  the  rubbish  of  an  Adam,  and  Athens  the  rudiments  of 
Paradise!"  Jean  Paul  has  amusingly  burlesqued  these  conceits.  "Adam, 
in  his  state  of  innocence,  possessed  a  knowledge  of  all  the  arts  and 
sciences,  universal  and  scholastic  history,  the  several  penal  and  other 
codes  of  law,  and  all  the  old  dead  languages,  as  well  as  the  living.  He 
was,  as  it  were,  a  living  Pegasus  and  Pindus,  a  movable  lodge  of  sublime 
light,  a  royal  literary  society,  a  pocket-seat  of  the  Muses,  and  a  short 
golden  age  of  Louis  the  Fourteenth  !" 

Adam  has  been  called  the  Man  without  a  Navel,  because,  not  being 
born  of  woman,  there  could  be  no  umbilical  cord  to  cut.  The  thought 
goes  deep.  In  addition  to  the  mythico-theological  pictures  of  the  mecha- 
nical creation  and  superlative  condition  of  the  first  man,  two  forms  of 
statement  have  been  advanced  by  thoughtful  students  of  nature.  One 
is  the  theory  of  chronological  progressive  development ;  the  other  is  the 
theory  of  the  simultaneous  creation  of  organic  families  of  different  spe- 
cies or  typical  forms.  The  advocate  of  the  former  goes  back  along  the 
interminable  vistas  of  geologic  time,  tracing  his  ancestral  line  through 
the  sinking  forms  of  animal  life,  until,  with  the  aid  of  a  microscope,  he 
sees  a  closed  vesicle  of  structureless  membrane ;  and  this  he  recognises 
as  the  scientific  Adam.  This  theory  has  been  brought  into  fresh  dis- 
cussion by  Mr.  Darwin  in  his  rich  and  striking  work  on  the  Origin  of 
Species.^'^  The  other  view  contrasts  widely  with  this,  and  is  not  essentially 
different  from  the  account  in  Genesis.  It  shows  God  himself  creating 
by  regular  methods,  in  natural  materials,  not  by  a  vicegerent  law,  not 
with  the  anthropomorphitic  hands  of  an  external  potter.  Every  organized 
fabric,  however  complex,  originates  in  a  single  physiological  cell.  Every 
individual  organism — from  the  simple  plant  known  as  red  snow  to  the 
oak,  from  the  zoophyte  to  man — ^is  developed  from  such  a  cell.  This  is 
unquestionable  scientific  knowledge.  The  phenomenal  process  of  organic 
advancement  is  through  growth  of  the  cell  by  selective  appropriation  of 

11  Strauss  gives  a  multitude  of  apposite  quotations  in  his  Christliche  Glaubenslehre,  band  i.  s.  691, 
Beet.  51,  ff. 

12  The  most  forcible  defence  of  this  hypothesis  is  that  made  by  Herbert  Spencer.  See,  in  his 
volume  of  Essays,  No.  2  of  the  Haythorne  Papers.  Also  see  Oken,  Entstehung  des  ersten  Menschen, 
Isis,  1819,  88. 1117-1123. 


HISTORY  OF    DEATH.  29 

material,  self-multiplication  of  the  cell,  chemical  transformations  of  the 
pabulum  of  the  cell,  endowment  of  the  muscular  and  nervous  tissues 
produced  by  those  transformations  with  vital  and  psychical  properties. 

But  the  essence  of  the  problem  lies  in  the  question,  Why  does  one  of 
these  simple  cells  become  a  cabbage,  another  a  rat,  another  a  whale, 
another  a  man  ?  Within  the  limits  of  known  observation  during  historic 
time,  every  organism  yields  seed  or  bears  progeny  after  its  own  kind, 
Between  all  neighboring  species  there  are  impassable,  discrete  chasms. 
The  direct  reason,  therefore,  why  one  cell  stops  in  completion  at  any 
given  vegetable  stage,  another  at  a  certain  animal  stage,  is  that  its  pro- 
ducing parent  was  that  vegetable  or  that  animal.  Now,  going  back 
to  the  first  individual  of  each  kind,  which  had  no  determining  parent 
like  itself,  the  theory  of  the  gradually  ameliorating  development  of 
one  species  out  of  the  next  below  it  is  one  mode  of  solving  the 
problem.  Another  mode — more  satisfactory  at  least  to  theologians 
and  their  allies — is  to  conclude  that  God",  the  Divine  Force,  by 
whom  the  life  of  the  universe  is  given,  made  the  world  after  an  ideal 
plan,  including  a  systematic  arrangement  of  all  the  possible  modifica- 
tions. This  plan  was  in  his  thought,  in  the  unity  of  all  its  parts,  from  the 
beginning;  and  the  animate  creation  is  the  execution  of  its  diagrams  in 
organic  life.  Instead  of  the  lineal  extraction  of  the  complicated  scheme 
out  of  one  cell,  there  has  been,  from  epoch  to  epoch,  the  simultaneous 
production  of  all  included  in  one  of  its  sections.  The  Creator,  at  his 
chosen  times,  calling  into  existence  a  multitude  of  cells,  gave  each  one 
the  amount  and  type  of  organic  force  which  would  carry  it  to  the  destined 
grade  and  form.  In  this  manner  may  have  originated,  at  the  same  time, 
the  first  sparrow,  the  first  horse,  the  first  man, — ^in  short,  a  whole  circle 
of  congeners. 

"  The  grassy  clods  now  calved ;  now  half  appeared 
The  tawny  lion,  pawing  to  get  free 
His  hinder  parts,  then  springs  as  broke  from  bonds, 
And  rampant  shakes  his  brinded  mane." 

Each  creature,  therefore,  would  be  distinct  from  others  from  the  first. 
**  Man,  though  rising  from  not-man,  came  forth  sharply  defined.''  The 
races  thus  originated  in  their  initiative  representatives  by  the  creative 
power  of  God,  thenceforth  possess  in  themselves  the  power,  each  one,  in 
the  generative  act,  to  put  its  typical  dynamic  stamp  upon  the  primordial 
cells  of  its  immediate  descendants.  Adam,  then,  was  a  wild  man,  cast 
in  favoring  conditions  of  climate,  endowed  with  the  same  faculties  as 
now,  only  not  in  so  high  a  degree.  For,  by  his  peculiar  power  of  form- 
ing habits,  accumulating  experience,  transmitting  acquirements  and 
tendencies,  he  has  slowly  risen  to  his  present  state  with  all  its  wealth  of 
wisdom,  arts,  and  comforts. 

By  either  of  these  theories,  that  of  Darwin,  or  that  of  Agassiz,  man, 
the  head  of  the  great  organic  family  of  the  earth, — and  it  matters  not 
at  all  whether  there  were  only  one  Adam  and  Eve,  or  whether  each 


30  HISTORY   OF    DEATH. 


separate  race  had  its  own  Adams  and  Eves,^*  not  merely  a  solitary  pair, 
but  simultaneous  hundreds, — man,  physically  considered,  is  indistinguish- 
ably  included  in  the  creative  plan  under  the  same  laws  and  forces,  and 
visibly  subject  to  the  same  destination,  as  the  lower  animals.  He  starts 
with  a  cell  as  they  do,  grows  to  maturity  by  assimilative  organization  and 
endowing  transformation  of  foreign  nutriment  as  they  do,  his  life  is  a 
continuous  process  of  waste  and  repair  of  tissues  as  theirs  is,  and  there 
is,  from  the  scientific  point  of  view,  no  conceivable  reason  why  he  should 
not  be  subject  to  physical  death  as  they  are.  They  have  always  been 
subject  to  death, — which,  therefore,  is  an  aboriginal  constituent  of  the 
Creative  plan.  It  has  been  estimated,  upon  data  furnished  by  scientific 
observation,  that  since  the  appearance  of  organic  life  on  earth,  millions 
of  years  ago,  animals  enough  have  died  to  cover  all  the  lands  of  the 
globe  with  their  bones  to  the  height  of  three  miles.  Consequently,  the 
historic  commencement  of  death  is  not  to  be  found  in  the  sin  of  man. 
We  shall  discover  it  as  a  necessity  in  the  first  organic  cell  that  was  ever 
formed. 

The  spherule  of  force  which  is  the  primitive  basis  of  a  cell  spends 
itself  in  the  discharge  of  its  work.  In  other  words,  "the  amount  of 
vital  action  which  can  be  performed  by  each  living  cell  has  a  definite 
limit.^'  When  that  limit  is  reached,  the  exhausted  cell  is  dead.  To 
state  the  fact  differently :  no  function  can  be  performed  without  "  the 
disintegration  of  a  certain  amount  of  tissue,  whose  components  are  then 
removed  as  efiete  by  the  excretory  processes."  This  final  expenditure 
on  the  part  of  a  cell  of  its  modification  of  force  is  the  act  of  molecular 
death,  the  germinal  essence  of  all  decay.  That  this  organic  law  should 
rule  in  every  living  structure  is  a  necessity  inherent-  in  the  actual  con- 
ditions of  the  creation.  And  wherever  we  look  in  the  realm  of  physical 
man,  even  "from  the  red  outline  of  beginning  Adam''  to  the  amorphous 
adipocere  of  the  last  corpse  when  fate's  black  curtain  falls  on  our  race, 
we  shall  discern  death.  For  death  is  the  other  side  of  life.  Life  and 
death  are  the  two  hands  with  which  the  organic  power  works. 

The  threescore  simple  elements  known  to  chemists  die, — that  is,  sur- 
render their  peculiar  powers  and  properties,  and  enter  into  new  com- 
binations to  produce  and  support  higher  forms  of  life.  Otherwise  these 
inorganic  elemental  wastes  would  be  all  that  the  material  universe  could 
show.  The  simple  plant  consists  of  single  cells,  which,  in  its  develop- 
ment, give  up  their  independent  life  for  the  production  of  a  more  exalted 
vegetable  form.  The  formation  of  a  perfectly  organized  plant  is  made 
possil^e  only  through  the  continuous  dying  and  replacement  of  its  cells. 
Similarly,  in  the  development  of  an  animal,  the  constituent  cells  die  for 
the  good  of  the  whole  creature ;  and  the  more  perfect  the  animal  the 
greater  the  subordination  of  the  parts.     The  cells  of  the  human  body 


13  The  Diversity  of  Origin  of  the  Human  Races,  by  Louis  Agassiz,  Christian  Examiner,  July, 
1850. 


HISTORY  OF   DEATH.  3X 


are  incessantly  dying,  being  borne  off  and  replaced.  The  epidermis  or 
scarf-skin  is  made  of  millions  of  insensible  scales,  consisting  of  former 
cells  which  have  died  in  order  with  their  dead  bodies  to  build  this 
guardian  wall  around  the  tender  inner  parts.  Thus,  death,  operating 
within  the  individual,  seen  in  the  light  of  natural  science,  is  a  necessity, 
is  purely  a  form  of  self-surrendering  beneficence,  is,  indeed,  but  a  hidden 
and  indirect  process  and  completion  of  life.''* 

And  is  not  the  death  of  the  total  organism  just  as  needful,  just  as 
benignant,  as  the  death  of  the  component  atoms  ?  Is  it  not  the  same 
law,  still  expressing  the  same  meaning  ?  The  chemical  elements  wherein 
individuality  is  wanting,  as  Wagner  says,  die  that  vegetable  bodies  may 
live.  Individual  vegetable  bodies  die  that  new  individuals  of  the  species 
may  live,  and  that  they  may  supply  the  conditions  for  animals  to  live. 
The  individual  beast  dies  that  other  individuals  of  his  species  may  live, 
and  also  for  the  good  of  man.  The  plant  lives  by  the  elements  and  by 
other  plants :  the  animal  lives  by  the  elements,  by  the  plants,  and  by 
other  animals :  man  lives  and  reigns  by  the  service  of  the  elements,  of 
the  plants,  and  of  the  animals.  The  individual  man  dies — if  we  may 
trust  the  law  of  analogy — for  the  good  of  his  species,  and  that  he  may 
furnish  the  conditions  for  the  development  of  a  higher  life  elsewhere. 
It  is  quite  obvious  that,  if  individuals  did  not  die,  new  individuals  could 
not  live,  because  there  would  not  be  room.  It  is  also  equally  evident  that, 
if  individuals  did  not  die,  they  could  never  have  any  other  life  than  the 
present.  The  foregoing  considerations,  fathomed  and  appreciated,  trans- 
form the  institution  of  death  from  caprice  and  punishment  into  necessity 
and  benignity.  In  the  timid  sentimentalist's  view,  death  is  horrible. 
Nature  unrolls  the  chart  of  organic  existence,  a  convulsed  and  lurid  list 
of  murderers,  from  the  spider  in  the  window  to  the  tiger  in  the  jungle, 
from  the  shark  at  the  bottom  of  the  sea  to  the  eagle  against  the  floor  of 
the  sky.  As  the  perfumed  fop,  in  an  interval  of  reflection,  gazes  at  the 
spectacle  through  his  dainty  eyeglass,  the  prospect  swims  in  blood  and 
glares  with  the  ghastly  phosphorus  of  corruption,  and  he  shudders  with 
sickness.  In  the  philosophical  naturalist's  view,  the  dying  panorama  is 
wholly  different.  Carnivorous  violence  prevents  more  pain  than  it  in- 
flicts ;  the  wedded  laws  of  life  and  death  wear  the  solemn  beauty  and 
wield  the  merciful  functions  of  God ;  all  is  balanced  and  ameliorating ; 
above  the  slaughterous  struggle  safely  soar  the  dove  and  the  rainbow ;  out 
of  the  charnel  blooms  the  rose  to  which  the  nightingale  sings  love ;  nor 
is  there  poison  which  helps  not  health,  nor  destruction  which  supplies 
not  creation  with  nutriment  for  greater  good  and  joy. 

By  painting  such  pictures  as  that  of  a  woman  with  "Sin^'  written  on 
her  forehead  in  great  glaring  letters,  giving  to  Death  a  globe  entwined  by 
a  serpent, — or  that  of  Death  as  a  skeleton,  waving  a  black  banner  over 
the  world  and  sounding  through  a  trumpet,  "  Woe,  woe  to  the  inhabit- 

1*  Hermann  Wagner,  Der  Tod,  beleuchtet  vom  Standpunkte  der  Naturwissenschaften. 


32  HISTORY  OF   DEATH. 


ants  of  the  earth  I"  by  interpreting  the  great  event  as  punishment  in- 
stead of  fulfilment,  extermination  instead  of  transition, — men  have  ela- 
borated, in  the  faith  of  their  imaginations,  a  melodramatic  death  which 
nature  never  made.  Truly,  to  the  capable  observer,  death  bears  the 
double  aspect  of  necessity  and  benignity :  necessity,  because  it  is  an 
ultimate  fact,  as  the  material  world  is  made,  that,  since  organic  action 
implies  expenditure  of  force,  the  modicum  of  force  given  to  any  physical 
organization  must  finally  be  spent ;  benignity,  because  a  bodily  immor- 
tality on  earth  would  both  prevent  all  the  happiness  of  perpetually-rising 
millions  and  be  an  unspeakable  curse  upon  its  possessors. 

The  benevolence  of  death  appears  from  this  fact, — that  it  boundlessly 
multiplies  the  numbers  who  can  enjoy  the  prerogatives  of  life.  It  calls 
up  ever  fresh  generations,  with  wondering  eyes  and  eager  appetites,  to  the 
perennial  banquet  of  existence.  Had  Adam  not.  sinned  and  been  ex- 
pelled from  Paradise,  some  of  the  Christian  Fathers  thought,  the  fixed 
number  of  saints  foreseen  by  God  would  have  been  reached  and  then  no 
more  would  have  been  born.'*  Such  would  have  been  the  necessity, 
there  being  no  death.  But,  by  the  removal  of  one  company  as  they  grow 
tired  and  sated,  room  is  made  for  a  new  company  to  approach  and  enjoy 
the  ever-renewing  spectacle  and  feast  of  the  world.  Thus  all  the  delight- 
ful boons  life  has,  instead  of  being  cooped  within  a  little  stale  circle,  are 
ceaselessly  diffused  and  increased.  Vivacious  claimants  advance,  see 
what  is  to  be  seen,  partake  of  what  is  furnished,  are  satisfied,  and  retire ; 
and  their  places  are  immediately  taken*  by  hungry  successors.  Thus  the 
torch  of  life  is  passed  briskly,  with  picturesque  and  stimulating  effect, 
along  the  manifold  race  of  running  ages,  instead  of  smouldering  stag- 
nantly forever  in  the  moveless  grasp  of  one.  The  amount  of  enjoyment, 
the  quantity  of  conscious  experience,  gained  from  any  given  exhibition 
by  a  million  persons  to  each  of  whom  it  is  successively  shown  for  one 
hour,  is,  beyond  all  question,  immensely  greater  and  keener  than  on© 
person  could  have  from  it  in  a  million  hours.  The  generations  of  men 
seem  like  fire-flies  glittering  down  the  dark  lane  of  History ;  but  each 
swarm  had  its  happy  turn,  fulfilled  its  hour,  and  rightfully  gave  way  to 
its  followers.  The  disinterested  beneficence  of  the  Creator  ordains  that 
the  same  plants,  insects,  men,  shall  not  unsurrenderingly  monopolize  and 
stop  the  bliss  of  breath.  Death  is  the  echo  of  the  voice  of  love  rever- 
berated from  the  limit  of  life. 

The  cumulative  fund  of  human  experience,  the  sensitive  affiliating 
line  of  history,  like  a  cerebral  cord  of  personal  identity  traversing  the 
centuries,  renders  a  continual  succession  of  generations  equivalent  to  the 
endless  existence  of  one  generation :  but  with  this  mighty  difference, — 
that  it  preserves  all  the  edge  and  spice  of  novelty.  For  consider  what 
would  be  the  result  if  death  were  abolished  and  men  endowed  with  an 
earthly  immortality.     At  first  they  might  rejoice,  and  think  their  last, 

16  Augustine,  Op.  Imp.  iii.  198. 


HISTORY   OF   DEATH.  33 

dreadest  enemy  destroyed.  But  what  a  mistake!  In  the  first  place, 
since  none  are  to  be  removed  from  the  earth,  of  course  none  must  come 
into  it.  The  space  and  material  are  all  wanted  by  those  now  in  pos- 
session. All  are  soon  mature  men  and  women, — not  another  infant 
ever  to  hang  upon  a  mother's  breast  or  be  lifted  in  a  father's  arms.  All 
the  prattling  music,  fond  cares,  yearning  love,  and  gushing  joys  and 
hopes  9,ssociated  with  the  rearing  of  children,  gone  !  What  a  stupendous 
fragment  is  stricken  from  the  fabric  of  those  enriching  satisfactions 
which  give  life  its  truest  value  and  its  purest  charm !  Ages  roll  on.  They 
see  the  same  everlasting  faces,  confront  the  same  returning  phenomena, 
engage  in  the  same  worn-out  exercises,  or  lounge  idly  in  the  unchange- 
able conditions  which  bear  no  stimulant  which  they  have  not  exhausted. 
Thousands  of  years  pass.  They  have  drunk  every  attainable  spring  of 
knowledge  dry.  Not  a  prize  stirs  a  pulse.  All  pleasures,  permutated  till 
ingenuity  is  baffled,  disgust  them.  No  terror  startles  them.  No  possible 
experiment  remains  untried;  nor  is  there  any  unsounded  fortune  left. 
No  dim  marvels  and  boundless  hopes  beckon  them  with  resistless  lures 
into  the  future.  They  have  no  future.  One  everlasting  now  is  their  all. 
At  last  the  incessant  repetition  of  identical  phenomena,  the  unmitigated 
sameness  of  things,  the  eternal  monotony  of  affairs,  become  unutterably 
burdensome  and  horrible.  Full  of  loathing  and  immeasurable  fatigue,  a 
weariness  like  the  weight  of  a  universe  oppresses  them ;  and  what  would* 
they  not  give  for  a  change !  any  thing  to  break  the  nightmare-spell 
of  ennui, — to  fling  off  the  dateless  flesh, — to  die, — to  pass  into  some  un- 
guessed  realm, — to  lie  down  and  sleep  forever :  it  would  be  the  infinite 
boon  ! 

Take  away  from  man  all  that  is  dependent  on,  or  interlinked  with,  the 
appointment  of  death,  and  it  would  make  such  fundamental  alterations 
of  his  constitution  and  relations  that  he  would  no  longer  be  man.  It 
would  leave  us  an  almost  wholly  different  race.  If  it  is  a  divine  boon 
that  men  should  be,  then  death  is  a  good  to  us ;  for  it  enables  us  to  be 
men.  •  Without  it  there  would  neither  be  husband  and  wife,  nor  parent 
and  child,  nor  family  hearth  and  altar ;  nor,  indeed,'  would  hardly  any 
thing  be  as  it  is  now.  The  existent  phenomena  of  nature  and  the  soul 
would  comprise  all.  And  when  the  jaded  individual,  having  mastered 
and  exhausted  this  finite  sum,  looked  in  vain  for  any  thing  new  or 
further,  the  world  would  be  a  hateful  dungeon  to  him,  and  life  an  awful 
doom ;  and  how  gladly  he  would*  give  all  that  lies  beneath  the  sun's  golden 
round  and  top  of  sovereignty  to  migrate  into  some  untried  region  and 
state  of  being,  or  even  to  renounce  existence  altogether  and  lie  down 
forever  in  the  attractive  slumber  of  the  grave !  Without  death,  man- 
kind would  undergo  the  fate  of  Sisyphus, — no  future,  and  in  the  present 
the  oppression  of  an  intolerable  task  with  an  aching  vacuum  of  motive. 
The  certainty  and  the  mystery  of  death  create  the  stimulus  and  the 
romance  of  life.  Give  the  human  race  an  earthly  immortality,  and 
you  exclude  them  from  every  thing  greater  and  diviner  than  the  earth 


34  HISTORY  OF   DEATH. 


affords.  "Who  could  consent  to  that  ?  Take  away  death,  and  a  brazen 
wall  girds  in  our  narrow  life,  against  which,  if  we  remained  men,  we 
should  dash  and  chafe  in  the  climax  of  our  miserable  longing,  as  the 
caged  lion  or  eagle  beats  against  his  bars. 

The  gift  of  an  earthly  immortality  conferred  on  a  single  person — a  boon 
which  thoughtless  myriads  would  clasp  with  frantic  triumph — ^would 
prove,  perhaps,  a  still  more  fearful  curse  than  if  distributed  over  the  whole 
species.  Eetaining  his  human  affections,  how  excruciating  and  remediless 
his  grief  must  be,  to  be  so  cut  off  from  all  equal  community  of  experience 
and  destiny  with  mankind, — to  see  all  whom  he  loves,  generation  after 
generation,  fading  away,  leaving  him  alone,  to  form  new  ties  again  to  be 
dissolved, — to  watch  his  beloved  ones  growing  old  and  infirm,  while  he 
stands  without  a  change!  His  love  would  be  left,  in  agony  of  melan- 
choly grandeur,  "a  solitary  angel  hovering  over  a  universe  of  tombs'* 
on  the  tremulous  wings  of  memory  and  grief,  those  wings  incapacitated, 
by  his  madly-coveted  prerogative  of  deathlessness,  ever  to  move  from 
above  the  sad  rows  of  funereal  urns.  Zanoni,  in  Bulwer's  magnificent 
conception,  says  to  Viola,  "The  flower  gives  perfume  to  the  rock  on 
whose  breast  it  grows.  A  little  while,  and  the  flower  is  dead ;  but  the  rock 
still  endures,  the  snow  at  its  breast,  the  sunshine  on  its  summit."  A 
deathless  individual  in  a  world  of  the  dying,  joined  with  them  by  ever- 
*  bereaved  affections,  would  be  the  wretchedest  creature  conceivable.  As 
no  man  ever  yet  prayed  for  any  thing  he  would  pray  to  be  released,  to 
embrace  dear  objects  in  his  arms  and  float  away  with  them  to  heaven,  or 
even  to  lie  down  with  them  in  the  kind  embrace  of  mother  earth.  And 
if  he  had  no  affections,  but  lived  a  stoic  existence,  exempt  from  every 
sympathy,  in  impassive  solitude,  he  could  not  be  happy,  he  would  not  be 
man :  he  must  be  an  intellectual  marble  of  thought  or  a  monumental 
mystery  of  woe. 

Death,  therefore,  is  benignity.  When  men  wish  there  were  no  such 
appointed  event,  they  are  deceived,  and  know  not  what  they  wish. 
Literature  furnishes  a  strange  and  profound,  though  wholly  uninten- 
tional, confirmation  of  this  view.  Every  form  in  which  literary  genius 
has  set  forth  the  conception  of  an  earthly  immortality  represents 
it  as  an  evil.  This  is  true  even  down  to  Swift's  painful  account  of 
the  Struldbrugs  in  the  island  of  Laputa.  The  legend  of  the  Wandering 
Jew,^^  one  of  the  most  marvellous  products  of  the  human  mind  in  ima- 
ginative literature,  is  terrific  with  its  blazoned  revelation  of  the  contents 
of  an  endless  life  on  earth.  This  story  has  been  embodied,  with  great 
variety  of  form  and  motive,  in  more  than  a  hundred  works.  Every  one 
is,  without  the  writer's  intention,  a  disguised  sermon  of  gigantic  force 
on  the  benignity  of  death.  As  in  classic  fable  poor  Tithon  became  im- 
mortal in  the  dawning  arms  of  E6s  only  to  lead  a  shrivelled,  joyless, 


16  Bibliographical  notice  of  the  legend  of  the  Wandering  Jew,  by  Paul  Lacroix ;    trans,  into 
English  by  G.  W.  Thornbury.    Grasse,  Der  ewige  Jude. 


HISTORY   OF    DEATH.  35 

repulsive  existence ;  and  the  fair  young  witch  of  Cumse  had  ample  cause 
to  regret  that  ever  Apollo  granted  her  request  for  as  many  years  as  she 
held  grains  of  dust  in  her  hand ;  and  as  all  tales  of  successful  alchemists 
or  Rosicrucians  concur  in  depicting  the  result  to  be  utter  disappoint- 
ment and  revulsion  from  the  accursed  prize  ;  we  may  take  it  as  evidence 
of  a  spontaneous  conviction  in  the  depths  of  human  nature — a  conviction 
sure  to  be  brought  out  whenever  the  attempt  is  made  to  describe  in 
life  an  opposite  thought — that  death  is  benign  for  man  as  he  is  constituted 
and  related  on  earth.  The  voice  of  human  nature  speaks  truth  through 
the  lips  of  Cicero,  saying,  at  the  close  of  his  essay  on  Old  Age,  "  Quodsi 
non  S2inius  im7nortales  fuiiiri,  tamen  exstinyui  hotnini  suo  tempore  optabile  est." 

In  a  conversation  at  the  house  of  Sappho,  a  discussion  once  arose  upon 
the  question  whether  death  was  a  blessing  or  an  evil.  Some  maintained 
the  former  alternative;  but  Sappho  victoriously  closed  the  debate  by 
saying.  If  it  were  a  blessing  to  die,  the  immortal  gods  would  experience 
it.  The  gods  live  forever:  therefore,  death  is  an  evil.^'  The  reasoning 
was  plausible  and  brilliant.  Yet  its  sophistry  is  complete.  To  men, 
conditioned  as  they  are  in  this  world,  death  may  be  the  greatest  blessing ; 
while  to  the  gods,  conditioned  so  differently,  it  may  have  no  similar 
application.  Because  an  earthly  eternity  in  the  flesh  woul^  be  a  fright- 
ful calamity,  is  no  reason  why  a  heavenly  eternity  in  the  spirit  would  be 
other  than  a  blissful  inheritance.  Thus  the  remonstrance  which  may  be 
fallaciously  based  on  some  of  the  foregoing  considerations — namely,  that 
they  would  equally  make  it  appear  that  the  immortality  of  man  in  any 
condition  would  be  undesirable — ^is  met.  A  conclusion  drawn  from  the 
facts  of  the  present  scene  of  things,  of  course,  will  not  apply  to  a  scene 
inconceivably  different.  Those  whose  only  bodies  are  their  minds  may 
be  fetterless,  happy,  leading  a  wondrous  life,  beyond  our  deepest  dream 
and  farthest  fancy,  and  eternally  free  from  trouble  or  satiety. 

Death  is  to  us,  while  we  live,  what  we  think  it  to  be.  If  we  confront 
it  with  analytic  and  defiant  eye,  it  is  that  nothing  which  ever  ceases  in 
beginning  to  be.  If,  letting  the  superstitious  senses  tyrannize  over  us 
and  cow  our  better  part  of  man,  we  crouch  before  the  imagination  of  it, 
it  assumes  the  shape  of  the  skeleton-monarch  who  takes  the  world  for 
his  empire,  the  electric  fluid  for  his  chariot,  and  time  for  his  sceptre. 
In  the  contemplation  of  death,  hitherto,  fancy  inspired  by  fear  has  been 
by  far  too  much  the  prominent  faculty  and  impulse.  The  literature  of 
the  subject  is  usually  ghastly,  appalling,  and  absurd,  with  point  of  view 
varying  from  that  of  the .  credulous  Hindu,  personifying  death  as  a 
monster  with  a  million  mouths  devouring  all  creatures  and  licking  them 
in  his  flaming  lips  as  a  fire  devours  the  moths  or  as  the  sea  swallows  the 
torrents  ,^^  to  that  of  the  atheistic  German  dreamer,  who  converts  nature 
into  an  immeasurable  corpse  worked  by  galvanic  forces,  and  that  of  the 

17  Fragment  X.    Quoted  iu  Mure'a  Hist.  Lit.  Greece,  book  iii.  chap.  v.  sect.  18. 

18  Thomson's  trans,  of  Bhagavad  Gita,  p.  77. 


36  HISTORY    OF    DEATH. 


bold  French  philosopher,  Carnot,  whose  speculations  have  led  to  the 
theory  that  the  sun  will  finally  expend  all  its  heat,  and  constellated  life 
cease,  as  the  solar  system  hangs,  like  a  dead  orrery,  ashy  and  spectral, 
the  ghost  of  what  it  was.    So  the  extravagant  author  of  Festus  says, — 

"  God  tore  the  glory  from  the  sun's  broad  brow 
And  flung  the  flaming  scalp  away." 

The  subject  should  be  viewed  by  the  unclouded  intellect,  guided  by 
serene  faith,  in  the  light  of  scientific  knowledge.  Then  death  is  re- 
vealed, first,  as  an  organic  necessity  in  the  primordial  life-cell ;  secondly, 
as  the  cessation  of  a  given  form  of  life  in  its  completion;  thirdly,  as  a 
benignant  law,  an  expression  of  the  Creator's  love ;  fourthly,  as  the  inaugu- 
rating condition  of  another  form  of  life.  What  we  are  to  refer  to  sin 
is  all  the  seeming  lawlessness  and  untimeliness  of  death.  Had  not  men 
sinned,  all  would  reach  a  good  age  and  pass  away  without  suffering. 
"■/^  Death  is  benignant  necessity ;  the  irregularity  and  pain  associated  with 
it  are  an  inherited  punishment.  Finally,  it  is  a  condition  of  improve- 
ment in  life.  Death  is  the  incessant  touch  with  which  the  artist. 
Nature,  is  bringing  her  works  to  perfection. 

Physical  death  is  experienced  by  man  in  common  with  the  brute. 
Upon  grounds  of  physiology  there  is  no  greater  evidence  for  man's 
spiritual  survival  through  that  overshadowed  crisis  than  there  is  for  the 
brute's.  And  on  grounds  of  sentiment  man  ought  not  to  shrink  from 
sharing  his  open  future  with  these  mute  comrades.  Des  Cartes  and 
Malebranche  taught  that  animals  are  mere  machines,  without  souls, 
worked  by  God's  arbitrary  power.  Swedenborg  held  that  "  the  souls  of 
brutes  are  extinguished  with  their  bodies."  ^^  Leibnitz,  by  his  doctrine 
of  eternal  monads,  sustains  the  immortality  of  all  creatures.  Coleridge 
defended  the  same  idea.  Agassiz,  with  much  power  and  beauty,  advocates 
the  thought  that  animals  as  well  as  men  have  a  future  life.^  The  old 
traditions  affirm  that  at  least  four  beasts  have  been  translated  to  heaven ; 
namely,  the  ass  that  spoke  to  Balaam,  the  white  foal  that  Christ  rode 
into  Jerusalem,  the  steed  Borak  that  bore  Mohammed  on  his  famous 
night-journey,  and  the  dog  that  wakened  the  Seven  Sleepers.  To  recognise, 
as  Goethe  did,  brothers  in  the  green-wood  and  in  the  teeming  air, — to 
sympathize  with  all  lower  forms  of  life,  and  hope  for  them  an  open 
range  of  limitless  possibilities  in  the  hospitable  home  of  God, — is  surely 
more  becoming  to  a  philosopher,  a  poet,  or  a  Christian,  than  that  careless 
scorn  which  commonly  excludes  them  from  regard  and  contemptu- 
ously leaves  them  to  annihilation.  This  subject  has  been  genially  treated 
by  Richard  Dean  in  his  "  Essay  on  the  Future  Life  of  Brutes." 

But  on  moral  and  psychological  grounds  the  distinction  is  vast  between 
the  dying  man  and  the  dying  brute.  Bretschneider,  in  a  beautiful  ser- 
mon on  this  point,  specifies  four  particulars.     Man  foresees  and  provides 

w  Outlines  of  the  Infinite,  chap.  ii.  sect.  iv.  13. 

20  Contributions  to  the  Natural  History  of  the  United  States,  vol.  1.  pp.  64-66. 


HISTORY  OF  DEATH.  37 

for  his  death  :  the  brute  does  not.  Man  dies  with  unrecompensed  merit 
and  guilt :  the  brute  does  not.  Man  dies  with  faculties  and  powers  fitted 
for  a  more  perfect  state  of  existence:  the  brute  does  not.  Man  dies 
with  the  expectation  of  another  life  :  the  brute  does  not.  Two  contrasts 
may  be  added  to  these.  First,  man  inters  his  dead  with  burial-rites, 
rears  a  memorial  over  them,  cherishes  fondest  recollections  of  them 
which  often  change  his  subsequent  character  and  life:  but  who  ever 
heard  of  a  deer  watching  over  an  expiring  comrade,  a  deer-funeral  wind- 
ing along  the  green  glades  of  the  forest,  or  a  mermaid-funeral  in  the 
coral-groves  of  the  sea?  The  barrows  of  Norway,  the  mounds  of 
Yucatan,  the  mummy-pits  of  Memphis,  the  rural  cemeteries  of  our  own 
day,  speak  the  human  thoughts  of  sympathetic  reverence  and  posthu- 
mous survival,  typical  of  something  superior  to  decaying  dust.  Secondly, 
man  often  makes  death  an  active  instead  of  a  passive  experience,  his 
will  as  it  is  his  fate,  a  victory  instead  of  a  defeat.^^  As  Mirabeau  sank 
towards  his  end,  he  ordered  them  to  pour  perfumes  and  roses  on  him, 
and  to  bring  music;  and  so,  with  the  air  of  a  haughty  conqueror,  amidst 
the  volcanic  smoke  and  thuiider  of  reeling  France,  his  giant  spirit  went 
forth.  The  patriot  is  proud  to  lay  his  body  a  sacrifice  on  the  altar  of 
his  country's  weal.  The  philanthropist  rejoices  to  spend  himself  without 
pay  in  a  noble  cause, — to  offer  up  his  life  in  the  service  of  his  fellow-men. 
Thousands  of  generous  students  have  given  their  lives  to  science  and 
clasped  death  amidst  their  trophied  achievements.  Who  can  count  the 
confessors  who  have  thought  it  bliss  and  glory  to  be  martyrs  for  truth 
and  God  ?  Creatures  capable  of  such  deeds  must  inherit  eternity.  Their 
transcendent  souls  step  from  their  rejected  mansions  through  the  blue 
gateway  of  the  air  to  the  lucid  palace  of  the  stars.  Any  meaner  allot- 
ment would  be  discordant  and  unbecoming  their  rank. 

Contemplations  like  these  exorcise  the  spectre-host  of  the  brain  and 
quell  the  horrid  brood  of  fear.  The  noble  purpose  of  self-sacrifice 
enables  us  to  smile  upon  the  grave,  **  as  some  sweet  clarion's  breath  stirs 
the  soldier's  scorn  of  danger."  Death  parts  with  its  false  frightfulness, 
puts  on  its  true  beauty,  and  becomes  at  once  the  evening  star  of  memory 
and  the  morning  star  of  hope,  the  Hesper  of  the  sinking  flesh,  the  Phos- 
phor of  the  rising  soul.  Let  the  night  come,  then :  it  shall  be  welcome. 
And,  as  we  gird  our  loins  to  enter  the  ancient  mystery,  we  will  exclaim, 
with  vanishing  voice,  to  those  we  leave  behind, — 

"  Though  I  stoop 
Into  a  dark  tremendous  sea  of  cloud, 
It  is  but  for  a  tune.     I  press  God's  lamp 
Close  to  my  breast :  its  splendor,  soon  or  late, 
Will  pierce  the  gloom :  I  shall  emerge  somewhere." 

21  Umbreit,  tiber  das  Sterbeu  als  eineu  Akt  menschlich-persOulicher  Selbstfiudigkeit.  Studieu  und 
Kritiken,  1837. 


GROUNDS  OF   THE  BELIEF  IN  A  FUTURE  LIFE. 


CHAPTER  III. 

GROUNDS   OF  THE   BELIEF  IN  A    FUTURE  LIFE. 

It  is  the  purpose  of  the  following  chapter  to  describe  the  originating 
supports  of  the  common  belief  in  a  future  life ;  not  to  probe  the  depth 
and  test  the  value  of  the  various  grounds  out  of  which  the  doctrine 
grows,  but  only  to  give  a  descriptive  sketch  of  what  they  are,  and  a  view 
of  the  process  of  growth.  The  objections  urged  by  unbelievers  belong 
to  an  open  discussion  of  the  question  of  immortality,  not  to  an  illustra- 
tive statement  of  the  suggesting  grounds  on  which  the  popular  belief 
rests.  When,  after  sufficient  investigation,  we  ask  ourselves  from  what 
causes  the  almost  universal  expectation  of  another  life  springs,  and  by 
what  influences  it  is  nourished,  we  shall  not  find  adequate  answer  in  less 
than  four  words:  feeling,  imagination,  faith,  and  reflection.  The  doc- 
trine of  a  future  life  for  man  has  been  created  by  the  combined  force  of 
instinctive  desire,  analogical  observation,  prescriptive  authority,  and 
philosophical  speculation.  These  are  the  four  pillars  on  which  the  soul 
builds  the  temple  of  its  hopes;  or  the  four  glasses  through  which  it 
looks  to  see  its  eternal  heritage. 

First,  it  is  obvious  that  man  is  endowed  at  once  witli  foreknowledge  of 
death  and  with  a  powerful  love  of  life.  It  is  not  a  love  of  being  here ; 
for  he  often  loathes  the  scene  around  him.  It  is  a  love  of  self-possessed 
existence ;  a  love  of  his  own  soul  in  its  central  consciousness  and 
bounded  royalty.  This  is  an  inseparable  element  of  his  very  entity. 
Crowned  with  free  will,  walking  on  the  crest  of  the  world,  enfeoffed 
with  individual  faculties,  served  by  vassal  nature  with  tributes  of  various 
joy,  he  cannot  bear  the  thought  of  losing  himself,  of  sliding  into  the  general 
abyss  of  matter.  His  interior  consciousness  is  permeated  with  a  self-pre- 
serving instinct,  and  shudders  at  every  glimpse  of  danger  or  hint  of 
death.  The  soul,  pervaded  with  a  guardian  instinct  of  life,  and  seeing 
death's  steady  approach  to  destroy  the  body,  necessitates  the  conception 
of  an  escape  into  another  state  of  existence.  Fancy  and  reason,  thus  set 
at  work,  speedily  construct  a  thousand  theories  filled  with  details. 
Desire  first  fathers  thought,  and  then  thought  woos  belief. 

Secondly,  man,  holding  his  conscious  being  precious  beyond  all  things, 
and  shrinking  with  pervasive  anxieties  from  the  moment  of  destined 
dissolution,  looks  around  through  the  realms  of  nature,  with  thoughtful 
eye,  in  search  of  parallel  phenomena  further  developed,  significant 
sequels  in  other  creatures'  fates,  whose  evolution  and  fulfilment  may 


GROUNDS   OF   THE   BELIEF  IN  A  FUTURE   LIFE.  39 

haply  throw  light  on  his  own.  With  eager  vision  and  heart-prompted 
imagination  he  scrutinizes  whatever  appears  related  to  his  object.  See- 
ing the  snake  cast  its  old  slough  and  glide  forth  renewed,  he  conceives, 
so  in  death  man  but  sheds  his  fleshly  exuviae,  while  the  spirit  emerges, 
regenerate.  He  beholds  the  beetle  break  from  its  filthy  sepulchre  and 
commence  its  summer  work ;  and  straightway  he  hangs  a  golden  scara- 
bseus  in  his  temples  as  an  emblem  of  a  future  life.  After  vegetation's 
wintry  deaths,  hailing  the  returning  spring  that  brings  resurrection  and 
life  to  the  graves  of  the  sod,  he  dreams  of  some  far-off  spring  of 
Humanity,  yet  to  come,  when  the  frosts  of  man's  untoward  doom  shall 
relent,  and  all  the  costly  seeds  sown  through  ages  in  the  great  earth- 
tomb  shall  shoot  up  in  celestial  shapes.  On  the  moaning  sea-shore, 
weeping  some  dear  friend,  he  perceives,  now  ascending  in  the  dawn, 
the  planet  which  he  lately  saw  declining  in  the  dusk;  and  he  is  cheered 
by  the  thought  that 

"As  sinks  the  day-star  in  t.he  ocean-bed, 
And  yet  anon  repairs  his  drooping  head, 
And  tricks  his  beams,  and  with  new-spangled  ore 
Flames  in  the  forehead  of  the  morning  sky, 
So  Lycidas,  snnk  low,  shall  mount  ou  high." 

Some  traveller  or  poet  tells  him  fabulous  tales  of  a  bird  which,  grown 
aged,  fills  its  nest  with  spices,  and,  spontaneously  burning,  soars  from  the 
aromatic  fire,  rejuvenescent  for  a  thousand  years;  and  he  cannot  but  take 
the  phoenix  for  a  miraculous  type  of  his  own  soul  springing,  free  and 
eternal,  from  the  ashes  of  his  corpse.  Having  watched  the  silkworm,  as 
it  wove  its  cocoon  and  lay  down  in  its  oblong  grave  apparently  dead, 
until  at  length  it  struggles  forth,  glittering  with  rainbow  colors,,  a  winged 
moth,  endowed  with  new  faculties  and  living  a  new  life  in  a  new  sphere, 
he  conceives  that  so  the  human  soul  may,  in  the  fulness  of  time,  dis- 
entangle itself  from  the  imprisoning  meshes  of  this  world  of  larvae,  a 
thing  of  spirit-beauty,  to  sail  through  heavenly  airs;  and  henceforth  he 
engraves  a  butterfly  on  the  tombstone  in  vivid  prophecy  of  immortality. 
Thus  a  moralizing  observation  of  natural  similitudes  teaches  man  to  hope 
for  an  existence  beyond  death. 

Thirdly,  the  prevailing  belief  in  a  future  life  is  spread  and  upheld  by 
the  influence  of  authority.  The  doctrine  of  the  soul's  survival  and 
transference  to  another  world,  where  its  experience  depends  on  conditions 
observed  or  violated  here,  conditions  somewhat  within  the  control  of  a 
selQct  class  of  men  here,-^such  a  doctrine  is  the  very  hiding-place  of  the 
power  of  priestcraft,  a  vast  engine  of  interest  and  sway  which  the  shrewd 
insight  of  priesthoods  has  often  devised  and  the  cunning  policy  of  states 
subsidized.  In  most  cases  of  this  kind  the  asserted  doctrine  is  placed  on 
the  basis  of  a  divine  revelation,  and  must  be  implicitly  received.  God 
proclaims  it  through  his  anointed  ministers:  therefore,  to  doubt  it  or 
logically  criticize  it  is  a  crime.  History  bears  witness  to  such  a  pro- 
cedure wherever  an  organized  priesthood  has  flourished,  from  primeval 


40  GROUNDS   OF   THE   BELIEF  IN  A  FUTURE   LIFE. 


pagan  India  to  modern  papal  Kome.  It  is  traceable  from  the  dark 
Osirian  shrines  of  Egypt  and  the  initiating  temple  at  Eleusis  to  the 
funeral  fires  of  Gaul  and  the  Druidic  conclave  in  the  oak-groves  of 
Mona ;  from  the  reeking  altars  of  Mexico  in  the  time  of  Montezuma  to 
the  masses  for  souls  in  Purgatbry  said  this  day  in  half  the  churches  of 
Christendom.  Much  of  the  popular  faith  in  immortality  which  has  pre- 
vailed in  all  ages  has  been  owing  to  the  authority  of  its  promulgators,  a 
deep  and  honest  trust  on  the  part  of  the  people  in  the  authoritative 
dicta  of  their  religious  teachers. 

In  all  the  leading  nations  of  the  earth,  the  doctrine  of  a  future  life  is  a 
tradition  handed  down  from  immemorial  antiquity,  embalmed  in  sacred 
books  which  are  regarded  as  infallible  revelations  from  God.  Of  course 
the  thoughtless  never  think  of  questioning  it;  the  reverent  piously  em- 
brace it ;  all  are  educated  to  receive  it.  In  addition  to  the  proclamation 
of  a  future  life  by  the  sacred  books  and  by  the  priestly  hierarchies,  it 
has  also  been  affirmed  by  countless  individual  saints,  philosophers,  and 
prophets.  Most  persons  readily  accept  it  on  trust  from  them  as  a  de- 
monstrated theory  or  an  inspired  knowledge  of  theirs.  It  is  natural  for 
modest  unspeculative  minds,  busied  with  worldly  cares,  to  say.  These 
learned  sages,  these  theosophic  seers,  so  much  more  gifted,  educated,  and 
intimate  with  the  divine  counsels  and  plan  than  we  are,  with  so  much 
deeper  experience  and  purer  insight  than  we  have,  must  know  the  truth : 
we  cannot  in  any  other  way  do  so  well  as  to  follow  their  guidance  and 
confide  in  their  assertions.  Accordingly,  multitudes  receive  the  belief  in 
a  life  to  come  on  the  authority  of  the  world's  intellectual  and  religious 
leaders. 

Fourthly,  the  belief  in  a  future  life  results  from  philosophical  medita- 
tion, and  is  sustained  by  rational  proofs.*  For  the  completion  of  the 
present  outline,  it  now  remains  to  give  a  brief  exposition  of  these  argu- 
ments. For  the  sake  of  convenience  and  clearness,  we  must  arrange 
these  reasonings  in  five  classes ;  namely,  the  physiological,  the  analogical, 
the  psychological,  the  theological,  and  the  moral. 

There  is  a  group  of  considerations  drawn  from  the  phenomena  of  our 
bodily  organization,  life  and  death,  which  compose  the  physiological  argu- 
ment for  the  separate  existence  of  the  soul.  In  the  first  place,  it  is  con- 
tended that  the  human  organization,  so  wondrously  vitalized,  developed, 
and  ruled,  could  not  have  grown  up  out  of  mere  matter,  but  implies  a 
pre-existent  mental  entity,  a  spiritual  force  or  idea,  which  constituted 
the  primeval  impulse,  grouped  around  itself  the  organic  conditions  of 
our  existence,  and  constrained  the  material  elements  to  the  subsequent 
processes  and  results,  according  to  a  prearranged  plan.^  This  dynamic 
agent,  this  ontological  cause,  may  naturally  survive  when  the  fleshly 


■    iWohlfarth,  Triumph  des  Glaubens  an  Unsterblichkeit  und  Wiedersehen  tiber  jeden  Zweifel. 
Oporinns,  Historia  Critica  Doctrinae  de  Tminortalitate  Mortalium. 
2  MiiUer,  Elements  of  Physiology,  book  vi.  sect.  i.  ch.  1. 


GROUNDS  OP  THE  BELIEF  IN  A  FUTURE  LIFE.      41 


organization  which  it  has  built  around  itself  dissolves.  Its  independence 
before  the  body  began  involves  its  independence  after  the  body  is  ended. 
Stahl  has  especially  illustrated  in  physiology  this  idea  of  an  independent 
soul-monad. 

Secondly,  as  some  potential  being  must  have  preceded  our  birth,  to 
assimilate  and  construct  the  physical  system,  so  the  great  phenomena 
attending  our  conscious  life  necessitate,  both  to  our  instinctive  apprehen- 
sion and  in  our  philosophical  conviction,  the  distinctive  division  of  man 
into  body  and  soul,  tabernacle  and  tenant.  The  illustrious  Boerhaave 
wrote  a  valuable  dissertation  on  the  distinction  of  the  mind  from  the 
body,  which  is  to  be  found  among  his  works.  Every  man  knows  that  he 
dwells  in  the  flesh  but  is  not  flesh.  He  is  a  free,  personal  mind,  occupy- 
ing and  using  a  material  body,  but  not  identified  with  it.  Ideas  and 
passions  of  purely  immaterial  origin  pervade  every  nerve  with  terrific  in- 
tensity, and  shake  his  encasing  corporeity  like  an  earthquake.  A  thought, 
a  sentiment,  a  fancy,  may  prostrate  him  as  effectually  as  a  blow  on  his 
brain  from  a  hammer.  He  wills  to  move  a  palsied  limb :  the  soul  is  un- 
affected by  the  paralysis,  but  the  muscles  refuse  to  obey  his  volition :  the 
distinction  between  the  person  willing  and  the  instrument  to  be  wielded 
is  unavoidable. 

Thix'j^^iy,  the  fact  of  death  itself  irresistibly  suggests  the  duality  of 
flesh  and  spirit.  .  It  is  the  removal  of  the  energizing  mind  that  leaves 
the  frame  so  empty  and  meaningless.  Think  of  the  undreaming  sleep 
of  a  corpse  which  dissolution  is  winding  in  its  chemical  embrace.  A 
moment  ago  that  hand  was  uplifted  to  clasp  yours,  intelligent  accents 
were  vocal  on  those  lips,  the  light  of  love  beamed  in  that  eye.  One 
shuddering  sigh, — and  how  cold,  vacant,  forceless,  dead,  lies  the  heap  of 
clay !  It  is  impossible  to  prevent  the  conviction  that  an  invisible  power 
has  been  liberated ;  that  the  flight  of  an  animating  principle  has  pro- 
duced this  awful  change.  Why  may  not  that  untraceable  something 
which  has  gone  still  exist  ?  Its  vanishing  from  our  sensible  cognizance 
is  no  proof  of  its  perishing.  Not  a  shadow- of  genuine  evidence  has  ever 
been  afforded  that  the  real  life-powers  of  any  creature  are  destroyed.' 
In  the  absence  of  that  proof,  a  multitude  of  considerations  urge  us  to 
infer  the  contrary.  Surely  there  is  room  enough  for  the  contrary  to  be 
true ;  for,  as  Jacobi  profoundly  observes,  "life  is  not  a  form  of  body;  but 
body  is  one  form  of  life."  Therefore  the  soul  which  now  exists  in  this 
form,  not  appearing  to  be  destroyed  on  its  departure  hence,  must  be 
supposed  to  live  hereafter  in  some  other  form.* 

A  second  series  of  observations  and  reflections,  gathered  from  partial 
similarities  elsewhere  in  the  world,  are  combined  to  make  the  analogical 
argument  for  a  future  life.  For  many  centuries,  in  the  literature  of  many 
nations,  a  standard  illustration  of  the  thought  that  the  soul  survives  the 
decay  of  its  earthy  investiture  has  been  drawn  from  the  metamorphosis 

•  Sir  Htunphry    Davy,  Proteus  or  Immortality.     *  Bakewell,  Natural  Evidence  of  a  Future  State. 


42  GROUNDS   OF  THE   BELIEF   IN  A  FUTURE   LIFE. 


of  the  caterpillar  into  the  butterfly.^  This  world  is  the  scene  of  our 
grub-state.  The  body  is  but  a  chrysalis  of  soul.  When  the  preliminary 
experience  and  stages  are  finished  and  the  transformation  is  complete, 
the  spirit  emerges  from  its  cast-off  cocoon  and  broken  cell  into  the  more 
ethereal  air  and  sunnier  light  of  a  higher  world's  eternal  day.  The 
emblematic  correspondence  is  striking,  and  the  infer.ence  is  obvious  and 
beautiful.  Nor  is  the  change,  the  gain  in  endowments  and  privileges, 
greater  in  the  supposed  case  of  man  than  it  is  from  the  slow  and  loath- 
some worm  on  the  leaf  to  the  swift  and  glittering  insect  in  the  air. 

Secondly,  in  the  material  world,  so  far  as  we  can  judge,  nothing  is  ever 
absolutely  destroyed.  There  is  no  such  thing  as  annihilation.  Things 
are  changed,  transformations  abound;  but  essences  do  not  cease  to  be. 
Take  a  given  quantity  of  any  kind  of  matter ;  divide  and  subdivide  it  in 
ten  thousand  ways,  by  mechanical  violence,  by  chemical  solvents.  Still 
it  exists,  as  the  same  quantity  of  matter,  with  unchanged  qualities  as  to 
its  essence,  and  will  exist  when  Nature  has  manipulated  it  in  all  her  labo- 
ratories for  a  billion  ages.  Now,  as  a  solitary  exception  to  this,  are  minds 
absolutely  destroyed?  are  will,  conscience,  thought,  and  love  annihilated? 
Personal  intelligence,  affection,  identity,  are  inseparable  components  of 
the  idea  of  a  soul.  And  what  method  is  there  of  crushing  or  evaporating 
these  out  of  being?  What  force  is  there  to  compel  them  into  nothing? 
Death  is  not  a  substantive  cause  working  effects.  It  is  itself  merely  an 
effect.  It  is  simply  a  change  in  the  mode  of  existence.  That  this  change 
puts  an  end  to  existence  is  an  assertion  against  analogy,  and  wholly 
unsupported. 

Thirdly,  following  the  analogy  of  science  and  the  visible  order  of  being, 
we  are  led  to  the  conception  of  an  ascending  series  of  existences  rising 
in  regular  gradation  from  coarse  to  fine,  from  brutal  to  mental,  from 
earthly  composite  to  simply  spiritual,  and  thus  pointing  up  the  rounds 
of  life's  ladder,  through  all  nature,  to  the  angelic  ranks  of  heaven.  Then, 
feeling  his  kinship  and  common  vocation  with  supernal  beings,  man  is 
assured  of  a  loftier  condition*  of  existence  reserved  for  him.  There  are 
no  such  immense,  vacantly  yawning  chasms,  as  that  would  be,  between 
our  fleshly  estate  and  the  Godhead.  Nature  takes  no  such  enormous 
jumps.     Her  scaling  advance  is  by  staid  and  normal  steps. 

"  There's  lifeless  matter.     Add  the  power  of  shaping, 
And  you've  the  crystal :  add  again  the  organs 
Wherewith  to  subdue  sustenance  to  the  form 
And  manner  of  one's  self,  and  you've  the  plant : 
Add  power  of  motion,  senses,  and  so  forth. 
And  you've  all  kinds  of  beasts :  suppose  a  pig. 
To  pig  add  reason,  foresight,  and  such  stuff, 
Then  you  have  man.    What  shall  we  add  to  man 
To  bring  him  higher  ?" 

Freedom  from  the  load  of  clay,  emancipation  of  the  spirit  into  the  full 
range  and  masterdom  of  a  spirit's  powers ! 

6  Butler,  Analogy,  part  i.  ch.  1. 


GROUNDS   OF   THE   BELIEF   IN  A   FUTURE   LIFE.  43 

Fourthly,  many  strong  similarities  between  our  entrance  into  this 
world  and  our  departure  out  of  it  would  make  us  believe  that  death  is 
but  another  and  higher  birth.^  Any  one  acquainted  with  the  state  of 
an  unborn  infant — deriving  its  sole  nutriment,  its  very  existence,  from 
its  vascular  connection  with  its  mother — could  hardly  imagine  that,  its 
separation  from  its  mother  would  introduce  it  to  a  new  and  independent 
life.  He  would  rather  conclude  that  it  would  perish,  like  a  twig  wrenched 
from  its  parent  limb.  So  it  may  be  in  the  separation  of  the  soul 
from  the  body.  Further,  as  our  latent  or  dimly-groping  senses  were 
useless  while  we  were  developing  in  embryo,  and  then  implied  this  life, 
so  we  now  have,  in  rudimentary  condition,  certain  powers  of  reason, 
imagination,  and  heart,  which  prophesy  heaven  and  eternity  ;  and  mys- 
terious intimations  ever  and  anon  reach  us  from  a  diviner  sphere, — 

"  Like  l^ints  and  echoes  of  the  world 
To  spirits  folded  in  the  womb." 

The  Persian  poet,  Buzurgi,  says  on  this  theme, — 

"  What  is  the  soul  ?    The  seminal  principle  from  the  loins  of  destiny. 
This  world  is  the  womb :  the  body,  its  enveloping  membrane : 
The  bitterness  of  dissolution,  dame  Fortune's  pangs  of  childbirth. 
What  is  death  ?    To  be  born  again,  an  angel  of  eternity." 

Fifthly,  many  cultivated  thinkers  have  firmly  believed  that  the  soul 
is  not  so  young  as  is  usually  thought,  but  is  an  old  stager  on  this 
globe,  having  lived  through  many  a  previous  existence,  here  or  else- 
where."^ They  sustain  this  conclusion  by  various  considerations,  either 
drawn  from  premises  presupposing  the  necessary  eternity  of  spirits,  or 
resting  on  dusky  reminiscences,  "  shadowy  recollections,"  of  visions  and 
events  vanished  long  ago.  Now,  if  the  idea  of  foregone  conscious  lives, 
personal  careers  oft  repeated  with  unlost  being,  be  admitted, — as  it  fre- 
quently has  been  by  such  men  as  Plato  and  Wordsworth, — all  the  con- 
nected analogies  of  the  case  carry  us  to  the  belief  that  immortality  awaits 
us.  We  shall  live  through  the  next  transition,  as  we  have  lived  through 
the  past  ones. 

Sixthly,  rejecting  the  hypothesis  of  an  anterior  life,  and  entertaining 
the  supposition  that  there  is  no  creating  and  overruling  God,  but  that  all 
things  have  arisen  by  spontaneous  development  or  by  chance,  still,  we 
are  not  consistently  obliged  to  expect  annihilation  as  the  fate  of  the 
soul.  Fairly  reasoning  from  the  analogy  of  the  past,  across  the  facts  of 
the  present,  to  the  impending  contingencies  of  the  future,  we  may  say  that 
the  next  stage  in  the  unfolding  processes  of  nature  is  not  the  destruction 
of  our  consciousness,  but  issues  in  a  purer  life,  elevates  us  to  a  spiritual 
rank.  It  is  just  to  argue  that  if  mindless  law  or  boundless  fortuity  made 
this  world  and  brought  us  here,  it  may  as  well  make,  or  have  made, 
another  world,  and  bear  us  there.     Law  or  chance — excluding  God  from 


8  Bretschneider,  Predigten  liber  Tod,  Unsterblichkeit,  nnd  Auferstehung. 

f  James  Parker,  Account  of  the  Divine  Goodness  concerning  the  Pce-existence  of  Souls. 


44      GROUNDS  OF  THE  BELIEF  IN  A  FUTURE  LIFE. 


the  question — may  as  easily  make  us  immortal  as  mortal.  Reasoning  by 
analogy,  we  may  affirm  that,  as  life  has  been  given  us,  so  it  will  be  given 
us  again  and  forever. 

Seventhly,  faith  in  immortality  is  fed  by  another  analogy,  not  based  on 
reflection,  but  instinctively  felt.  Every  change  of  material  in  our  organ- 
ism, every  change  of  consciousness,  is  a  kind  of  death.  We  partially  die 
as  often  as  we  leave  behind  forgotten  experiences  and  lost  states  of  being. 
We  die  successively  to  infancy,  childhood,  youth,  manhood.  The  past 
is  the  dead :  but  our  course  is  still  on,  forever  on.  Having  survived  so 
many  deaths,  we  expect  to  survive  all  others  and  to  be  ourselves  eter- 
nally. 

There  is  a  third  cluster  of  reasonings,  deduced  from  the  distinctive 
nature  of  spirit,  constituting  the  psychological  argument  for  the  existence  of 
the  soul  independent  of  the  body.  In  the  outset,  obviously,  if  the 
soul  be  an  immaterial  entity,  its  natural  immortality  follows ;  because 
death  and  decay  can  only  be  supposed  to  take  effect  in  dissoluble  com- 
binations. Several  ingenious  reasons  have  been  advanced  in  proof  of 
the  soul's  immateriality, — reasons  cogent  enough  to  have  convinced  a 
large  class  of  philosophers.^  It  is  sufficient  here  to  notice  the  following 
one.  All  motion  implies  a  dynamic  mover.  Matter  is  dormant.  Power 
is  a  realty  entirely  distinct  from  matter  in  its  nature.  But  man  is 
essentially  an  active  power,  a  free  will.  Consequently  there  is  in  him  an 
immaterial  principle,  since  all  power  is  immaterial.  That  principle  is 
immortal,  because  subsisting  in  a  sphere  of  being  whose  categories  exclude 
the  possibility  of  dissolution.^ 

Secondly,  should  we  admit  the  human  soul  to  be  material,  yet  if  it  be 
an  ultimate  monad,  an  indivisible  atom  of  mind,  it  is  immortal  still, 
defying  all  the  forces  of  destruction.  And  that  it  actually  is  an  uncom- 
pounded  unit  may  be  thus  proved.  Consciousness  is  simple,  not  collective. 
Hence  the  power  of  consciousness,  the  central  soul,  is  an  absolute  integer. 
For  a  living  perceptive  whole  cannot  be  made  of  dead  imperceptive  parts. 
If  the  soul  were  composite,  each  component  part  would  be  an  individual, 
a  distinguishable  consciousness.  Such  not  being  the  fact,  the  conclusion 
results  that  the  soul  is  one,  a  simple  substance.^^  Of  course  it  is  not 
liable  to  death,  but  is  naturally  eternal. 

Thirdly,  the  indestructibleness  of  the  soul  is  a  direct  inference  from 
its  ontological  characteristics.  Reason,  contemplating  the  elements  of 
the  soul,  cannot  but  embrace  the  conviction  of  its  perpetuity  and  its 
essential  independence  of  the  fleshly  organization.  Our  life  in  its  inner- 
most substantive  essence  is  best  defined  as  a  conscious  force.  Our  present 
existence  is  the  organic  correlation  of  that  personal  force  with  the  phy- 

8  Astruc,  Dissertation  sur  I'Immatgrialite  et  I'lmmortalitfi  de  I'Ame.  Broughton,  Defence  of  the 
Doctrine  of  the  Human  Soul  as  an  Immaterial  and  Naturally  Immortal  Principle.  Marstaller,  Voa 
der  UnsterMichkeit  der  Menschlichen  Seele. 

9  Andrew  Baxter,  Inquiry  into  the  Nature  of  the  Soul. 
W  Herbart,  Lehrbuch  zur  Psychologic,  sect.  150. 


GROUNDS  OF  THE  BELIEF  IN  A  FUTURE  LIFE.      45 


sical  materials  of  the  body,  and  with  other  forces.  The  cessation  of  that 
correlation  at  death  by  no  means  involves,  so  far  as  we  can  see,  the  destruc- 
tion or  the  disindividualization  of  the  primal  personal  force.  It  is  a  fact  of 
striking  significance,  often  noticed  by  psychologists,  that  we  are  unable 
to  conceive  ourselves  as  dead.  The  negation  of  itself  is  impossible  to 
consciousness.  The  reason  we  have  such  a  dread  of  death  is  that  we 
conceive  ourselves  as  still  alive,  only  in  the  grave,  or  wandering  through 
horrors  and  shut  out  from  wonted  pleasures.  It  belongs  to  material 
growths  to  ripen,  loosen,  decay ;  but  what  is  there  in  sensation,  reflection, 
memory,  volition,  to  crumble  in  pieces  and  rot  away  ?  Why  should  the 
power  of  hope,  and  joy,  and  faith,  change  into  inanity  and  oblivion? 
"What  crucible  shall  burn  up  the  ultimate  of  force?  What  material 
processes  shall  ever  disintegrate  the  simplicity  of  spirit?  Earth  and 
plant,  muscle,  nerve,  and  brain,  belong  to  one  sphere,  and  are  subject  to 
the  temporal  fates  that  rule  there ;  but  reason,  imagination,  love,  will, 
belong  to  another,  and,  immortally  fortressed  there,  laugh  to  scorn  the 
fretful  sieges  of  decay. 

Fourthly,  the  surviving  superiority  of  the  soul,  inferred  from  its  con- 
trast of  qualities  to  those  of  its  earthy  environment,  is  further  shown  by 
another  fact, — the  mind's  dream-power,  and  the  ideal  realm  it  freely  soars 
or  walks  at  large  in  when  it  pleases."  This  view  has  often  been  enlarged 
upon,  especially  by  Bonnet  and  Sir  Henry  Wotton.  The  unhappy  Achilles, 
exhausted  with  weeping  for  his  friend,  lay,  heavily  moaning,  on  the  shore 
of  the  far-sounding  sea,  in  a  clear  spot  where  the  waves  washed  in  upon 
the  beach,  when  sleep  took  possession  of  him.  The  ghost  of  miserable 
Patroclus  came  to  him  and  said,  "  Sleepest  thou  and  art  forgetful  of  me, 
0  Achilles?'^  And  the  son  of  Peleus  cried,  "Come  nearer:  let  us  em- 
brace each  other,  though  but  for  a  little  while.''  Then  he  stretched  out 
his  friendly  hands,  but  caught  him  not ;  for  the  spirit,  shrieking,  vanished 
beneath  the  earth  like  smoke.  Astounded,  Achilles  started  up,  clasped  his 
hands,  and  said,  dolefully,  "Alas!  there  is  then  indeed  in  the  subter- 
ranean abodes  a  spirit  and  image,  but  there  is  no  body  in  it."^^  The 
realm  of  dreams  is  a  world  of  mystic  realities,  intangible,  yet  existent, 
and  all-prophetic,  through  which  the  soul  nightly  floats  while  the  gross 
body  slumbers.  It  is  everlasting,  because  there  is  nothing  in  it  for  cor- 
ruption to  take  hold  of.  The  appearances  and  sounds  of  that  soft  inner 
sphere,  veiled  so  remote  from  sense,  are  reflections  and  echoes  from  the 
spirit-world.  Or  are  they  a  direct  vision  and  audience  of  it  ?  The  soul 
really  is  native  resident  in  a  world  of  truth,  goodness,  and  beauty,  fel- 
low-citizen with  divine  ideas  and  aflfections.  Through  the  senses  it  has 
knowledge  and  communion  with  the  hard  outer-world  of  matter.  When 
the  senses  fall  away,  it  is  left,  imperishable  denizen  of  its  own  appro- 
priate world  of  idealities. 


11  Schubert,  Die  Symbolik  des  Traumes.  "  Iliad,  lib.  xxiii.  11.  60-105, 

4 


46  GROUNDS   OF   THE   BELIEF  IN  A  FUTURE   LIFE. 


Another  assemblage  of  views,  based  on  the  character  of  God,  form  the 
theological  argument  for  the  future  existence  of  man.^^  Starting  with  the 
idea  of  a  God  of  infinite  perfections,  the  immortality  of  his  children  is 
an  immediate  deduction  from  the  eternity  of  his  purposes.  For  what- 
ever purpose  God  originally  gave  man  being, — for  the  disinterested  dis- 
tribution of  happiness,  for  the  increase  of  his  own  glory,  or  whatever  else, — 
will  he  not  for  that  same  purpose  continue  him  in  being  forever  ?  In  the 
absence  of  any  reason  to  the  contrary,  we  must  so  conclude.  In  view 
of  the  unlimited  perfections  of  God,  the  fact  of  conscious  responsible 
creatures  being  created  is  sufficient  warrant  of  their  perpetuity.  Other- 
wise God  would  be  fickle.  Or,  as  one  has  said,  he  would  be  a  mere 
drapery-painter,  nothing  within  the  dress. 

Secondly,  leaving  out  of  sight  this  illustration  of  an  eternal  purpose  in 
eternal  fulfilment,  and  confining  our  attention  to  the  analogy  of  the 
divine  works  and  the  dignity  of  the  divine  Worker,  we  shall  be  freshly 
led  to  the  same  conclusion.  Has  God  moulded  the  dead  clay  of  the 
material  universe  into  gleaming  globes  and  ordered  them  to  fly  through' 
the  halls  of  space  forever,  and  has  he  created,  out  of  his  own  omnipo- 
tence, mental  personalities  reflecting  his  own  attributes,  and  doomed 
them'to  go  out  in  endless  night  after  basking,  poor  ephemera,  in  the  sun- 
shine of  a  momentary  life?  It  is  not  to  be  imagined  that  God  ever  works 
in  vain.  Yet  if  a  single  consciousness  be  extinguished  in  everlasting 
nonentity,  so  far  as  the  production  of  that  consciousness  is  concerned  he 
has  wrought  for  nothing.  His  action  was  in  vain,  because  all  is  now,  to 
that  being,  exactly  the  same  as  if  it  had  never  been.  God  does  nothing 
in  sport  or  unmeaningly :  least  of  all  would  he  create  filial  spirits,  dig- 
nified with  the  solemn  endowments  of  humanity,  without  a  high  and 
serious  end.^*  To  make  men,  gifted  with  such  a  transcendent  largess  of 
powers,  wholly  mortal,  to  rot  forever  in  the  grave  after  life's  swift  day, 
were  work  far  more  unworthy  of  God  than  the  task  was  to  Michael 
Angelo — set  him  in  mockery  by  Pietro,  the  tyrant  who  succeeded  Lorenzo 
the  Magnificent  in  the  dukedom  of  Florence, — that  he  should  scoop  up 
the  snow  in  the  Via  Larga,  and  with  his  highest  art  mould  a  statue  from 
it,  to  dissolve  ere  night  in  the  glow  of  the  Italian  sun. 

Thirdly,  it  is  an  attribute  of  Infinite  Wisdom  to  proportion  powers  to 
results,  to  adapt  instruments  to  ends  with  exact  fitness.  But  if  we  are 
utterly  to  die  with  the  ceasing  breath,  then  there  is  an  amazing  want  of 
symmetry  between  our  endowments  and  our  opportunity;  our  attain- 
ments are  most  superfluously  superior  to  our  destiny.  Can  it  be  that  an 
earth  house  of  six  feet  is  to  imprison  forever  the  intellect  of  a  La  Place, 
whose  telescopic  eye,  piercing  the  unfenced  fields  of  immensity,  systema- 
tized more  worlds  than  there  are  grains  of  dust  in  this  globe  ? — the  heart 


13  Aebli,  Unsterblichkeit  der  menschlichen  Seele,  sechster  Brief, 

W  Ulrici,  Unsterblichkeit  der  menschlichen  Seele  aus  dem  Wesen  Gottes  erwiesen. 


GROUNDS  OF  THE  BELIEF  IN  A   FUTURE   LIFE.  47 


of  a  Borromeo,  whose  seraphic  love  expanded  to  the  limits  of  sympa- 
thetic being? — the  soul  of  a  WyclifFe,  whose  undaunted  will,  in  faithful 
consecration  to  duty,  faced  the  fires  of  martyrdom  and  never  blenched? — 
the  genius  of  a  Shakspeare,  whose  imagination  exhausted  worlds  and 
then  invented  new?  There  is  vast  incongruity  between  our  faculties  and 
the  scope  given  them  here.  On  all  it  sees  below  the  soul  reads  "  Inade- 
quate," and  rises  dissatisfied  from  every  feast,  craving,  with  divine  hunger 
and  thirst,  the  ambrosia  and  nectar  of  a  fetterless  and  immortal  world. 
Were  we  fated  to  perish  at  the  goal  of  threescore,  God  would  have  har- 
monized our  powers  with  our  lot.  He  would  never  have  set  such  mag- 
nificent conceptions  over-against  such  poor  possibilities,  nor  have  kindled 
so  insatiable  an  ambition  for  so  trivial  a  prize  of — dust  to  dust. 

Fourthly,  one  of  the  weightiest  supports  of  the  belief  in  a  future  life  is 
that  yielded  by  the  benevolence  of  God.  Annihilation  is  totally  irrecon- 
cilable with  this.  That  He  whose  love  for  his  creatures  is  infinite  will 
absolutely  destroy  them  after  their  little  span  of  life,  when  they  have 
just  tasted  the  sweets  of  existence  and  begun  to  know  the  noble  delights 
of  spiritual  progress,  and  while  illimitable  heights  of  glory  and  blessed- 
ness are  beckoning  them,  is  incredible.  We  are  unable  to  believe  that 
while  his  children  turn  to  him  with  yearning  faith  and  gratitude,  with  fer- 
vent prayer  and  expectation,  he  will  spurn  them  into  unmitigated  night, 
blotting  out  those  capacities  of  happiness  which  he  gave  them  with  a 
virtual  promise  of  endless  increase.  Will  the  affectionate  God  permit 
humanity,  ensconced  in  the  field  of  being,  like  a  nest  of  ground- 
sparrows,  to  be  trodden  in  by  the  hoof  of  annihilation?  Love  watches 
to  preserve  life.  It  were  Moloch,  not  the  universal  Father,  that  could 
crush  into  death  these  multitudes  of  loving  souls  supplicating  him  for  life, 
dash  into  silent  fragments  these  miraculous  personal  harps  of  a  thousand 
strings,  each  capable  of  vibrating  a  celestial  melody  of  praise  and  bliss. 

Fifthly,  the  apparent  claims  of  justice  afford  presumptive  proof,  hard 
to  be  resisted,  of  a  future  state  wherein  there  are  compensations  for  the 
unmerited  ills,  a  complement  for  the  fragmentary  experiences,  and  rectifi- 
cation for  the  wrongs,  of  the  present  life.^^  God  is  just ;  but  he  works 
without  impulse  or  caprice,  by  laws  whose  progressive  evolution  requires 
time  to  show  their  perfect  results.  Through  the  brief  space  of  this  exist- 
ence, where  the  encountering  of  millions  of  free  intelligences  within  the 
fixed  conditions  of  nature  causes  a  seeming  medley  of  good  and  evil,  of 
discord  and  harmony,  wickedness  often  triumphs,  villany  often  out- 
reaches  and  tramples  ingenuous  nobility  and  helpless  innocence.  Some 
saintly  spirits,  victims  of  disease  and  penury,  drag  out  their  years  in 
agony,  neglect,  and  tears.  Some  bold  minions  of  selfishness,  with  seared 
consciences  and  nerves  of  iron,  pluck  the  coveted  fruits  of  pleasure, 
wear^  the  diadems  of  society,  and  sweep  through  the  world  in  pomp. 


w  M.  Jules  Simon,  La  Religion  Naturelle,  liv.  iii. :  L'lmmortalit^. 


48      GROUNDS  OF  THE  BELIEF  IN  A  FUTURE  LIFE. 


The  virtuous  suffer  undeservedly  from  the  guilty.  The  idle  thrive  on 
the  industrious.  All  these  things  sometimes  happen.  In  spite  of  the 
compensating  tendencies  which  ride  on  all  spiritual  laws,  in  spite  of  the 
mysterious  Nemesis  which  is  throned  in  every  bosom  and  saturates  the 
moral  atmosphere  with  influence,  the  world  is  full  of  wrongs,  sufferings, 
and  unfinished  justice.^®  There  must  be  another  world,  where  the  remu- 
nerating processes  interiorly  begun  here  shall  be  openly  consummated. 
Can  it  be  that  Christ  and  Herod,  Paul  and  Nero,  Timour  and  F^nelon, 
drop  through  the  blind  trap  of  death  into  precisely  the  same  condition 
of  un waking  sleep  ?     Not  if  there  be  a  God ! 

There  is  a  final  assemblage  of  thoughts  pertaining  to  the  likelihood  of 
another  life,  which,  arranged  together,  may  be  styled  the  moral  argument 
in  behalf  of  that  belief.^''^  These  considerations  are  drawn  from  the 
seeming  fitness  of  things,  claims  of  parts  beseeching  completion,  vatici- 
nations of  experience.  They  form  a  cumulative  array  of  probabilities 
whose  guiding  forefingers  all  indicate  one  truth,  whose  consonant  voices 
swell  into  a  powerful  strain  of  promise.  First,  consider  the  shrinking 
from  annihilation  naturally  felt  in  every  breast.  If  man  be  not  destined 
for  perennial  life,  why  is  this  dread  of  non-existence  woven  into  the 
soul's  inmost  fibres?  Attractions  are  co-ordinate  with  destinies,  and 
every  normal  desire  foretells  its  own  fulfilment.  Man  fades  unwillingly 
from  his  natal  haunts,  still  longing  for  a  life  of  eternal  remembrance 
and  love,  and  confiding  in  it.  All  over  the  world  grows  this  pathetic 
race  of  forget-me-nots.  Shall  not  Heaven  pluck  and  wear  them  on  her 
bosom  ? 

Secondly,  an  emphatic  presumption  in  favor  of  a  second  life  arises 
from  the  premature  mortality  prevalent  to  such  a  fearful  extent  in  the 
human  family.  Nearly  one-half  of  our  race  perish  before  reaching  the 
age  of  ten  years.  In  that  period  they  cannot  have  fulfilled  the 
total  purposes  of  their  creation.  It  is  but  a  part  we  see,  and  not  the 
whole.  The  destinies  here  seen  segmentary  will  appear  full  circle  be- 
yond the  grave.  The  argument  is  hardly  met  by  asserting  that  this  un- 
timely mortality  is  the  punishment  for  non-observance  of  law  ;  for,  deny- 
ing any  further  life,  would  a  scheme  of  existence  have  been  admitted 
establishing  so  awful  a  proportion  of  violations  and  penalties  ?  If  there 
be  no  balancing  sphere  beyond,  then  all  should  pass  through  the  ex- 
perience of  a  ripe  and  rounded  life.  But  there  is  the  most  perplexing 
inequality.  At  one  fell  swoop,  infant,  sage,  hero,  reveller,  martyr,  are 
snatched  into  the  invisible  state.  There  is,  as  a  noble  thinker  has  said, 
an  apparent  "caprice  in  the  dispensation  of  death  strongly  indicative 
of  a  hidden  sequel."  Immortality  unravels  the  otherwise  inscrutable 
mystery. 


18  Dr.  Chalmers,  Bridgewater  Treatise,  chap.  10. 

17  Crombie,  Natural  Theology,  Essay  IV. :   The  Arguments  for  Immortality.    Bretschneider,  Die 
Religiose  Glaubenslehre,  sect.  20-21. 


GROUNDS   OF   THE   BELIEF  IN  A  FUTURE   LIFE.  49 

Thirdly,  the  function  of  conscience  furnishes  another  attestation  to 
the  continued  existence  of  man.  This  vicegerent  of  God  in  the  breast, 
arrayed  in  splendors  and  terrors,  which  shakes  and  illumines  the  whole 
circumference  of  our  being  with  its  thunders  and  lightnings,  gives  the 
good  man,  amidst  oppressions  and  woes,  a  serene  confidence  in  a  future 
justifying  reward,  and  transfixes  the  bad  man,  through  all  his  retinue  of 
guards  and  panoplied  defences,  with  icy  pangs  of  fear  and  with  a  horrid 
looking  for  judgment  to  come.  The  sublime  grandeur  of  moral  freedom, 
the  imperilling  dignities  of  probation,  the  tremendous  responsibilities 
and  hazards  of  man's  felt  power  and  position,  are  all  inconsistent  with 
the  supposition  that  he  is  merely  to  cross  this  petty  stage  of  earth  and 
then  wholly  expire.  Such  momentous  endowments  and  exposures  imply 
a  corresponding  arena  and  career.  After  the  trial  comes  the  sentence ; 
and  that  would  be  as  if  a  palace  were  built,  a  prince  born,  trained, 
crowned,  solely  that  he  might  occupy  the  throne  five  minutes !  The 
consecrating,  royalizing  idea  of  duty  cannot  be  less  than  the  core  of 
eternal  life.  Conscience  is  the  sensitive  corridor  along  which  the  mutual 
whispers  of  a  divine  communion  pass  and  repass.  A  moral  law  and  a 
free  will  are  the  root  by  which  we  ^ow  out  of  God,  and  the  stem  by 
which  we  are  grafted  into  him. 

Fourthly,  all  probable  surmisings  in  favor  of  a  future  life,  or  any  other 
moral  doctrine,  are  based  on  that  primal  postulate  which,  by  virtue  of 
our  rational  and  ethical  constitution,  we  are  authorized  and  bound  to  ac- 
cept as  a  commencing  axiom, — namely,  that  the  scheme  of  creation  is  as 
a  whole  the  best  possible  one,  impelled  and  controlled  by  wisdom  and 
benignity.  Whatever,  then,  is  an  inherent  part  of  the  plan  of  nature 
cannot  be  erroneous  nor  malignant,  a  mistake  nor  a  curse.  Essentially 
and  in  the  finality,  every  fundamental  portion  and  element  of  it  must  be 
good  and  perfect.  So  far  as  science  and  philosophy  have  penetrated, 
they  confirm  by  facts  this  d  priori  principle,  telling  us  that  there  is  no 
pure  and  uncompensated  evil  in  the  universe.  Now,  death  is  a  regular 
ingredient  in  the  mingled  world,  an  ordered  step  in  the  plan  of  life.  If 
death  be  absolute,  is  it  not  an  evil?  What  cau  the  everlasting  de- 
privation of  all  good  be  called  but  an  immense  evil  to  its  subject?  Such 
a  doom  would  be  without  possible  solace,  standing  alone  in  steep  contra- 
diction to  the  whole  parallel  moral  universe.  Then  might  man  utter 
the  most  moving  and  melancholy  paradox  ever  expressed  in  human 
speech : — 

"  What  good  came  to  my  mind  I  did  deplore. 
Because  it  perish  must,  and  not  live  evermore." 

Fifthly,  the  soul,  if  not  outwardly  arrested  by  some  hostile  agent, 
seems  capable  of  endless  progress  without  ever  exhausting  either  its  own 
capacity  or  the  perfections  of  infinitude.^®    There  are  before  it  unlimited 


18  Addison,  Spectator,  Nos.  3  and  210. 


50      GROUNDS  OF  THE  BELIEF  IN  A  FUTURE  LIFE. 


truth,  beauty,  power,  nobleness,  to  be  contemplated,  mastered,  acquired. 
With  indefatigable  alacrity,  insatiable  faculty  and  desire,  it  responds  to 
the  infinite  call.  The  obvious  inference  is  that  its  destiny  is  unending 
advancement.  Annihilation  v^ould  be  a  sequel  absurdly  incongruous  with 
the  facts.  True,  the  body  decays,  and  all  manifested  energy  fails;  but 
that  is  the  fault  of  the  mechanism,  not  of  the  spirit.  Were  we  to  live  many 
thousands  of  years,  as  Martineau  suggests,  no  one  supposes  new  souls,  but 
only  new  organizations,  would  be  needed.  And  what  period  can  we 
imagine  to  terminate  the  unimpeded  spirit's  abilities  to  learn,  to  enjoy, 
to  expand  ?  Kant's  famous  demonstration  of  man's  eternal  life  on  the 
grounds  of  practical  reason  is  similar.  The  related  ideas  of  absolute 
virtue  and  a  moral  being  necessarily  imply  the  infinite  progress  of  the 
latter  towards  the  former.  That  progress  is  impossible  except  on  con- 
dition of  the  continued  existence  of  the  same  being.  Therefore  the  soul 
is  immortal.^* 

Sixthly,  our  whole  life  here  is  a  steady  series  of  growing  preparations 
for  a  continued  and  ascending  life  hereafter.  All  the  spiritual  powers 
we  develop  are  so  much  athletic  training,  all  the  ideal  treasures  we 
accumulate  are  so  many  preliminary  attainments,  for  a  future  life.  They 
have  this  appearance  and  superscription.  Man  alone  foreknows  his  own 
death  and  expects  a  succeeding  existence ;  and  that  foresight  is  given  to  pre- 
pare him.  There  are  wondrous  impulses  in  us,  constitutional  convictions 
prescient  of  futurity,  like  those  prevising  instincts  in  birds  leading  them 
to  take  preparatory  flights  before  their  actual  migration.  Eternity  is  the 
stuff  of  which  our  love,  flying  forward,  builds  its  nest  in  the  eaves  of 
the  universe.  If  we  saw  wings  growing  out  upon  a  young  creature,  we 
should  be  forced  to  conclude  that  he  was  intended  some  time  to  fly.  It 
is  so  with  man.  By  exploring  thoughts,  disciplinary  sacrifices,  supernal 
prayers,  holy  toils  of  disinterestedness,  he  fledges  his  soul's  pinions,  lays 
up  treasures  in  heaven,  and  at  last  migrates  to  the  attracting  clime. 

"  Here  sits  he,  shaping  wings  to  fly : 
His  heart  forebodes  a  mystery ; 
He  names  the  name  eternity." 

Seventhly,  in  the  degree  these  preparations  are  made  in  obedience  to 
obscure  instincts  and  the  developing  laws  of  experience,  they  are  accom- 
panied by  significant  premonitions,  lucid  signals  of  the  future  state  looked 
to,  assuring  witnesses  of  its  reality.  The  more  one  lives  for  immortality, 
the  more  immortal  things  he  assimilates  into  his  spiritual  substance,  the 
more  confirming  tokens  of  a  deathless  inheritance  his  faith  finds.  He 
becomes  conscious  of  his  own  eternity.^"  When  hallowed  imagination 
weighs  anchor  and  spreads  sail  to  coast  the  dim  shores  of  the  other  world, 
it  hears  cheerful  voices  of  welcome  from  the  headlands  and  discerns 
beacons  burning  in  the  port.     When  in  earnest  communion  with  our 

w  Jacob,  Beweis  f iir  die  TJnsterblichkeit  der  Seele  aus  dem  Begriffe  der  Pflicht. 
20  Theodore  Parker,  Sermon  of  Immortal  Life. 


GROUNDS  OF  THE  BELIEF  IN  A  FUTURE  LIFE.      51 


inmost  selves,  solemn  meditations  of  Grod,  mysterious  influences  shed 
from  unseen  spheres,  fall  on  our  souls,  and  many  a  "strange  thought, 
transcending  our  wonted  themes,  into  glory  peeps/'  A  vague,  constrain- 
ing sense  of  invisible  beings,  by  whom  we  are  engirt,  fills  us.  We  blindly 
feel  that  our  rank  and  destination  are  with  them.  Lift  but  one  thin 
veil,  we  think,  and  the  occult  Universe  of  Spirit  would  break  to  vision 
with  cloudy  crowds  of  angels.  Thousand  "  hints  chance-dropped  from 
nature's  sphere,"  pregnant  with  friendly  tidings,  reassure  us.  "  Strange," 
said  a  gifted  metaphysician  once,  "  that  the  barrel-organ,  man,  should 
terminate  every  tune  with  the  strain  of  immortality!"  Not  strange,  but 
divinely  natural.  It  is  the  tentative  prelude  to  the  thrilling  music  of  our 
eternal  bliss  written  in  the  score  of  destiny.  When  at  night  we  gaze  far 
out  into  immensity,  along  the  shining  vistas  of  God's  abode,  and  are 
almost  crushed  by  the  overwhelming  prospects  that  sweep  upon  our 
vision,  do  not  some  pre-monitions  of  our  own  unfathomed  greatness  also 
stir  within  us?  Yes:  "the  sense  of  Existence,  the  ideas  of  Eight  and 
Duty,  awful  intuitions  of  God  and  immortality, — these,  the  grand  facts 
and  substance  of  the  spirit,  are  independent  and  indestructible.  The 
bases  of  the  Moral  Law,  they  shall  stand  in  every  tittle,  although  the 
stars  should  pass  away.  For  their  relations  and  root  are  in  that  which 
upholds  the  stars,  even  with  worlds  unseen  from  the  finite,  whose  majestic 
and  everlasting  arrangements  shall  burst  upon  us — as  the  heavens  do 
through  the  night — when  the  light  of  this  garish  life  gives  place  to  the 
solemn  splendors  of  eternity." 

Eighthly,  the  belief  in  a  hfe  beyond  death  has  virtually  prevailed 
everywhere  and  always.  And  the  argument  from  universal  consent,  as 
it  is  termed,  has  ever  been  esteemed  one  of  the  foremost  testimonies, 
if  not  indeed  the  most  convincing  testimony,  to  the  truth  of  the  doc- 
trine. Unless  the  belief  can  be  shown  to  be  artificial  or  sinful,  it  must 
seem  conclusive.  Its  innocence  is  self-evident,  and  its  naturalness  is 
evidenced  by  its  universality.  The  rudest  and  the  most  polished,  the 
simplest  and  the  most  learned,  unite  in  the  expectation,  and  cling  to  it 
through  every  thing.  It  is  like  the  ruling  presentiment  implanted  in 
those  insects  that  are  to  undergo  metamorphosis.  This  believing  instinct, 
BO  deeply  seated  in  our  consciousness,  natural,  innocent,  universal,  whence 
came  it,  and  why  was  it  given  ?  There  is  but  one  fair  answer.  God  and 
nature  deceive  not. 

Ninthly,  the  conscious,  practical  faith  of  civilized  nations,  to-day,  in 
a  future  life,  unquestionably,  in  a  majority  of  individuals,  rests  directly 
on  the  basis  of  authority,  trust  in  a  foreign  announcement.  There  are 
two  forms  of  this  authority.  The  authority  of  revelation  is  most  promi- 
nent and  extensive.  God  has  revealed  the  truth  from  heaven.  It  has 
been  exemplified  by  a  miraculous  resurrection.  It  is  written  in  an 
infallible  book,  and  sealed  with  authenticating  credentials  of  super- 
natural purport.  It  is  therefore  to  be  accepted  with  implicit  trust. 
Secondly,  with  some,  the  authority  of  great  minds,  renowned  for  scientific 


52      GROUNDS  OF  THE  BELIEF  IN  A  FUTURE  LIFE. 


knowledge  and  speculative  acumen,  goes  far.  Thousands  of  such  men, 
ranking  among  the  highest  names  of  history,  have  positively  affirmed 
the  immortality  of  the  soul  as  a  reliable  truth.  For  instance,  Goethe  says, 
on  occasion  of  the  death  of  Wieland,  "The  destruction  of  such  high 
powers  is  something  which  can  never,  and  under  no  circumstances^  even 
come  into  question."  Such  a  dogmatic  expression  of  conviction  resting 
on  bare  philosophical  grounds,  from  a  mind  so  equipped,  so  acute,  and  so 
free,  has  great  weight,  and  must  influence  a  modest  student  who  hesitates 
in  confessed  incompetence.^^  The  argument  is  justly  powerful  when  but 
humanly  considered,  and  when  divinely  derived,  of  course,  it  absolutely 
forecloses  all  doubts. 

Tenthly,  there  is  another  life,  because  a  belief  in  it  is  necessary  to 
order  this  world,  necessary  as  a  comfort  and  an  inspiration  to  man  now. 
A  good  old  author  writes,  "  the  very  nerves  and  sinews  of  religion  is 
hope  of  immortality."  The  conviction  that  there  is  a  retributive  life 
hereafter  is  the  moral  cement  of  the  social  fabric.  Take  away  this  truth, 
and  one  great  motive  of  patriots,  martyrs,  thinkers,  saints,  is  gone. 
Take  it  away,  and  to  all  low-minded  men  selfishness  becomes  the  law, 
earthly  enjoyment  the  only  good,  suffering  and  death  the  only  evil. 
Life  then  is  to  be  supremely  coveted  and  never  put  in  risk  for  any 
stake.  Self-indulgence  is  to  be  secured  at  any  hazard,  little  matter  by 
what  means.  Abandon  all  hope  of  a  life  to  come,  and  "from  that 
instant  there  is  nothing  serious  in  mortality."  In  order  that  the  world 
should  be  governable,  ethical,  happy,  virtuous,  magnanimous,  is  it  pos- 
sible that  it  should  be  necessary  for  the  world  to  believe  in  an  untruth? 

"  So,  thou  hast  immortality  in  mind  ? 

Hast  grounds  that  will  not  let  thee  doubt  it? 
The  strongest  ground  herein  I  find : — 
That  we  could  never  do  without  it  1" 

Finally,  the  climax  of  these  argumentations  is  capped  by  that  grand 
closing  consideration  which  we  may  entitle  the  force  of  congruity,  the 
convincing  results  of  a  confluence  of  harmonious  reasons.  The  hypo- 
thesis of  immortality  accords  with  the  cardinal  facts  of  observation, 
meets  all  points  of  the  case,  and  satisfactorily  answers  every  requirement. 
It  is  the  solution  of  the  problem, — as  the  fact  of  Neptune  explained  the 
perturbations  of  the  adjacent  planets.  Nothing  ever  gravitates  towards 
nothing ;  and  it  must  be  an  unseen  orb  that  so  draws  our  yearning  souls. 
If  it  be  not  so,  then  what  terrible  contradictions  stagger  us,  and  what  a 
chilling  doom  awaits  us !  Oh,  what  mocking  irony  then  runs  through 
the  loftiest  promises  and  hopes  of  the  world !  Just  as  the  wise  and  good 
have  learned  to  live,  they  disappear  amidst  the  unfeeling  waves  of 
oblivion,  like  snow-flakes  in  the  ocean.  "  The  super-earthly  desires  of 
man  are  then  created  in  him  only,  like  swallowed  diamonds,  to  cut 
slowly  through  his  material  shell"  and  destroy  him. 

21  Lewis,  Influence  of  Authority  in  Matters  of  Opinion. 


THEORIES  OF   THE   SOUL'S   DESTINATION.  53 


The  denial  of  a  future  life  introduces  discord,  grief,  and  despair  in 
every  direction,  and,  by  making  each  step  of  advanced  culture  the 
ascent  to  a  wider  survey  of  tantalizing  glory  and  experienced  sorrow,  as 
well  as  the  preparation  for  a  greater  fall  and  a  sadder  loss,  turns  faithful 
affection  and  heroic  thought  into  "  blind  furies  slinging  flame/'  Unless 
immortality  be  true,  man  appears  a  dark  riddle,  not  made  for  that 
of  which  he  is  made  capable  and  desirous :  every  thing  is  begun,  nothing 
ended ;  the  facts  of  the  present  scene  are  unintelligible ;  the  plainest 
analogies  are  violated ;  the  delicately-rising  scale  of  existence  is  broken 
off  abrupt ;  our  best  reasonings  concerning  the  character  and  designs  of 
God,  also  concerning  the  implications  of  our  own  being  and  experience, 
are  futile;  and  the  soul's  proud  faculties  tell  glorious  lies  as  thick  as 
stars.     Such,  at  least,  is  the  usual  way  of  thinking. 

However  formidable  a  front  may  be  presented  by  the  spectral  array  of 
doubts  and  difficulties,  seeming  impediments  to  faith  in  immortality,  the 
faithful  servant  of  God,  equipped  with  philosophical  culture  and  a 
saintly  life,  will  fearlessly  advance  upon  them,  scatter  them  right  and 
left,  and  win  victorious  access  to  the  prize.  So  the  mariner  sometimes, 
off  Sicilian  shores,  sees  a  wondrous  island  ahead,  apparently  stopping  his 
way  with  its  cypress  and  cedar  groves,  glittering  towers,  vine-wreathed 
balconies,  and  marble  stairs  sloping  to  the  water's  edge.  He  sails  straight 
forward,  and,  severing  the  pillared  porticos  and  green  gardens  of  Fata 
Morgana,  glides  far  on  over  a  glassy  sea  smiling  in  the  undeceptive  sun. 


CHAPTER    IV. 

THEORIES   or   THE   SOUL's   DESTINATION. 

Before  examining,  in  their  multifarious  detail,  the  special  thoughts 
and  fancies  respecting  a  future  life  prevalent  in  different  nations  and 
times,  it  may  be  well  to  take  a  sort  of  bird's-eye  view  of  those  general 
theories  of  the  destination  of  the  soul  under  which  all  the  individual 
varieties  of  opinion  may  be  classified.  Vast  and  incongruous  as  is  the 
heterogeneous  mass  of  notions  brought  forth  by  the  history  of  this  province 
of  the  world's  belief,  the  whole  may  be  systematized,  discriminated, 
and  reduced  to  a  few  comprehensive  heads.  Such  an  architectural 
grouping  or  outlining  of  the  chief  schemes  of  thought  on  this  subject 
will  yield  several  advantages. 

Showing  how  the  different  views  arose  from  natural  speculations  on 
the  correlated  phenomena  of  the  outward  world  and  facts  of  human 
experience,  it  affords  an  indispensable  help  towards  a  philosophical 
analysis  and  explanation  of  the  popular  faith  as  to  the  destiny  of  man 


54  THEORIES  OF  THE  SOUL'S  DESTINATION. 


after  death,  in  all  the  immense  diversity  of  its  contents.  An  orderly- 
arrangement  and  exposition  of  these  cardinal  theories  also  form  an 
epitome  holding  a  bewildering  multitude  of  particulars  in  its  lucid 
and  separating  grasp,  changing  the  fruits  of  learned  investigation  from 
a  cumbersome  burden  on  the  memory  to  a  small  number  of  connected 
formularies  in  the  reason.  These  theories  serve  as  a  row  of  mirrors 
hung  in  a  line  of  historic  perspective,  reflecting  every  relevant  shape 
and  hue  of  meditation  and  faith  humanity  has  known,  from  the  ideal 
visions  of  the  Athenian  sage  to  the  instinctive  superstitions  of  the  Fejee 
savage.  When  we  have  adequately  defined  these  theories, — of  which 
there  are  seven, — traced  their  origin,  comprehended  their  significance 
and  bearings,  and  dissected  their  supporting  pretensions,  then  the  whole 
field  of  our  theme  lies  in  light  before  us ;  and,  however  grotesque  or 
mysterious,  simple  or  subtle,  may  be  the  modes  of  thinking  and  feeling 
in  relation  to  the  life  beyond  death  revealed  in  our  subsequent  researches, 
we  shall  know  at  once  where  to  refer  them  and  how  to  explain  them. 
The  precise  object,  therefore,  of  the  present  chapter  is  to  set  forth  the 
comprehensive  theories  devised  to  solve  the  problem,  What  becomes  of 
man  when  he  dies  ? 

But  a  little  while  man  flourishes  here  in  the  bosom  of  visible  nature. 
Soon  he  disappears  from  our  scrutiny,  missed  in  all  the  places  that  knew 
him.  Whither  has  he  gone?  What  fate  has  befallen  him?  It  is  an 
awful  question.  In  comparison  with  its  concentrated  interest,  all  other 
affairs  are  childish  and  momentary.  Whenever  that  solemn  question  is 
asked,  earth,  time,  and  the  heart,  natural  transformations,  stars,  fancy, 
and  the  brooding  intellect,  are  full  of  vague  oracles.  Let  us  see  what 
intelligible  answers  can  be  constructed  from  their  responses. 
I  The  first  theory  which  we  shall  consider  propounds  itself  in  one 
■-T~*  terrible  word,  gnrdMlation.  Logically  this  is  the  earliest,  historically  the 
latest,  view.  The  healthy  consciousness,  the  eager  fancy,  the  controlling 
sentiment,  the  crude  thought, — all  the  uncurbed  instinctive  conclusions 
of  primitive  human  nature, — point  forcibly  to  a  continued  existence  for 
the  soul,  in  some  way,  when  the  body  shall  have  perished.  And  so 
history  shows  us  in  all  the  savage  nations  a  vivid  belief  in  a  future  life. 
But  to  the  philosophical  observer,  who  has  by  dint  of  speculation  freed 
himself  from  the  constraining  tendencies  of  desire,  faith,  imagination, 
and  authority,  the  thought  that  man  totally  ceases  with  the  destruction 
of  his  visible  organism  must  occur  as  the  first  and  simplest  settlement 
of  the  question.^  The  totality  of  manifested  life  has  absolutely  disap- 
peared :  why  not  conclude  that  the  totality  of  real  life  has  actually  lost 
its  existence  and  is  no  more?  That  is  the  natural  inference,  unless  by 
some  means  the  contrary  can  be  proved.  Accordingly,  among  all  civilized 
people,  every  age  has  had  its  skeptics,  metaphysical  disputants  who  have 
mournfully  or  scofiingly  denied  the  separate  survival  of  the  soul.     This 

1  Lalande,  Dictionnaire  des  Athees  Anciens  et  Modernes. 


THEORIES   OF   THE   SOUL'S   DESTINATION.  55 


is  a  necessity  in  the  inevitable  sequences  of  observation  and  theory ; 
because,  when  the  skeptic,  suppressing  or  escaping  his  biassed  wishes, 
the  trammels  of  traditional  opinion,  and  the  spontaneous  convi«tions 
prophetic  of  his  own  uninterrupted  being,  first  looks  over  the  wide  scene 
of  human  life  and  death,  and  reflectingly  asks,  What  is  the  sequel  of 
this  strange,  eventful  history  ?  obviously  the  conclusion  suggested  by  the 
immediate  phenomena  is  that  of  entire  dissolution  and  blank  oblivion. 
This  result  is  avoided  by  calling  in  the  aid  of  deeper  philosophical  con- 
siderations and  of  inspiring  moral  truths.  But  some  will  not  call  in  that 
aid;  and  the  whole  superficial  appearance  of  the  case— regarding  that 
alone,  as  they  then  will — is  fatal  to  our  imperial  hopes.  The  primordial 
clay  claims  its  own  from  the  disanimated  frame ;  and  the  vanished  life, 
like  the  flame  of  an  outburnt  taper,  has  ceased  to  be.  Men  are  like 
bubbles  or  foam-flakes  on  the  world's  streaming  surface:  glittering  in 
a  momentary  ray,  they  break  and  are  gone,  and  only  the  dark  flood  re- 
mains still- flowing  forward.  They  are  like  tones  of  music,  bommencing 
and  ending  with  the  unpurposed  breath  that  makes  them.  Nature  is 
a  vast  congeries  of  mechanical  substances  pervaded  by  mindless  forces 
of  vitality.  Consciousness  is  a  production  which  results  from  the  fer- 
mentation and  elaboration  of  unconscious  materials ;  and  after  a  time  it 
deceases,  its  conditions  crumbling  into  their  inorganic  grounds  again. 
From  the  abyss  of  silence  and  dust  intelligent  creatures  break  forth,  shine, 
and  sink  back,  like  meteor-flashes  in  a  cloud.  The  generations  of  sen- 
tient being,  like  the  annual  growths  of  vegetation,  by  spontaneity  of 
dynamic  development,  spring  from  dead  matter,  flourish  through  their 
destined  cycle,  and  relapse  into  dead  matter.  The  bosom  of  nature  is, 
therefore,  at  once  the  wondrous  womb  and  the  magnificent  mausoleum 
of  man.  Fate,  like  an  iron  skeleton  seated  at  the  summit  of  the  world 
on  a  throne  of  fresh-growing  grass  and  mouldering  skulls,  presides  over 
all,  and  annihilation  is  the  universal  doom  of  individual  life.  Such  is 
the  atheistic  naturalist's  creed.  However  indefensible  or  shocking  it  is, 
it  repeatedly  appears  in  the  annals  of  speculation ;  and  any  synopsis  of 
the  possible  conclusions  in  which  the  inquiry  into  man's  destiny  may 
rest  that  should  omit  this,  would  be  grossly  imperfect. 

This  scheme  of  disbelief  is  met  by  insuperable  objections.  It  excludes 
some  essential  elements  of  the  case,  confines  itself  to  a  wholly  empirical 
view ;  and  consequently  the  relentless  solution  it  announces  applies  only 
to  a  mutilated  problem.  To  assert  the  cessation  of  the  soul  because  its 
physical  manifestations  through  the  body  have  ceased,  is  certainly  to 
affirm  without  just  warrant.  It  would  appear  impossible  for  volition  and 
intelligence  to  originate  save  from  a  free  parent  mind.  Numerous  cogent 
evidences  of  design  seem  to  prove  the  existence  of  a  God  by  whose  will 
all  things  are  ordered  according  to  a  plan.  Many  powerful  impressions 
and  arguments,  instinctive,  critical,  or  moral,  combine  to  teach  that  in 
the  wreck  of  matter  the  spirit  emerges,  deathless,  from  the  closing 
waves  of  decay.     The  confirmation  of  that  truth  becomes  irresistible  when 


66  THEORIES   OP  THE   SOUL'S   DESTINATION. 


we  see  how  reason  and  conscience,  with  delighted  avidity,  seize  upon  its 
adaptedness  ahke  to  the  brightest  features  and  the  darkest  defects  of 
the  present  life,  whose  imperfect  symmetries  and  segments  are  harmo- 
niously filled  out  by  the  adjusting  complement  of  a  future  state.^ 

The  next  representation  of  the  fate  of  the  soul  disposes  of  it  by  re- 
ahsorption  into  the  essence  from  which  it  emanated.  There  is  an  eternaf 
fountain  of  unmade  life,  from  which  all  individual,  transient  lives  flow, 
and  into  which  they  return.  This  conception  arose  in  the  outset  from 
a  superficial  analogy  which  must  have  obtruded  itself  upon  primitive 
notice  and  speculation ;  for  man  is  led  to  his  first  metaphysical  inquiries 
by  a  feeling  contemplation  of  outward  phenomena.  Now,  in  the  mate- 
rial world,  when  individual  forms  perish,  each  sensible  component  re- 
lapses into  its  original  element  and  becomes  an  undistinguishable  portion 
of  it.  Our  exhaled  breath  goes  into  the  general  air  and  is  united  with 
it:  the  dust  of  our  decaying  frames  becomes  part  of  the  ground  and 
vegetation.  'So,  it  is  strongly  suggested,  the  lives  of  things,  the  souls 
of  men,  when  they  disappear  from  us,  are  remerged  in  the  native  spirit 
whence  they  came.  The  essential  longing  of  every  part  for  union  with 
its  whole  is  revealed  and  vocal  throughout  all  nature.  Water  is  sullen  in 
stillness,  murmurs  in  motion,  and  never  ceases  its  gloom  or  its  com- 
plaining until  it  sleeps  in  the  sea.  Like  spray  on  the  rock,  the  stranding 
generations  strike  the  sepulchre  and  are  dissipated  into  universal  vapor. 
As  lightnings  slink  back  into  the  charged  bosom  of  the  thunder-cloud, 
as  eager  waves,  spent,  subside  in  the  deep,  as  furious  gusts  die  away  in 
the  great  atmosphere,  so  the  gleaming  ranlcB  of  genius,  the  struggling 
masses  of  toil,  the  pompous  hosts  of  war,  fade  and  dissolve  away  into  the 
peaceful  bosom  of  the  all-engulfing  Soul.  This  simplest,  earliest  philo- 
sophy of  mankind  has  had  most  extensive  and  permanent  prevalence.^ 
For  immemorial  centuries  it  has  possessed  the  mind  of  the  countless 
millions  of  India.  Baur  thinks  the  Egyptian  identification  of  each 
deceased  person  with  Osiris  and  the  burial  of  him  under  that  name,  were 
meant  to  denote  the  reception  of  the  individual  human  life  into  the 
universal  nature-life.  The  doctrine  has  been  implicitly  held  wherever 
pantheism  has  found  a,  votary,  from  Anaximander,  to  whom  finite  crea- 
tures were  "disintegrations  or  decompositions  from  the  Infinite,"  to 
Alexander  Pope,  aflarming  that 

"  All  are  but  parts  of  one  stupendous  whole. 
Whose  body  nature  is,  and  God  the  souL" 

The  first  reasoners,  who  gave  such  an  ineradicable  direction  and  tinge 
to  the  thinking  of  after-ages,  were  furthermore  driven  to  the  supposition 
of  a  final  absorption,  from  the  impossibility,  in  that  initiatory  stage  of 
thought,  of  grasping  any  other  theory  which  would  apparently  meet  the 


2  Drossbach,  Die  Harmonie  der  Ergebnisse  der  Naturforschung  mit  den  Forderungen  des  Mensch- 
lichen  Gemiithes. 
s  Blount,  Anima  Mundi ;  or,  The  Opinions  of  the  Ancients  concerning  Man's  Soul  after  this  Life. 


THEORIES   OF  THE   SOUL'S   DESTINATION.  57 


case  so  well  or  be  more  satisfactory.  They,  of  course,  had  not  yet  arrived 
at  the  idea  that  God  is  a  personal  Spirit  whose  nature  is  revealed  in  the 
constitutive  characteristics  of  the  human  soul,  and  who  carries  on  his 
works  from  eternity  to  eternity  without  monotonous  repetition  or  weari- 
some stagnancy,  but  with  perpetual  variety  in  never-ceasing  motion. 
Whatever  commences  must  also  terminate,  they  said, — ^forgetting  that 
number  begins  with  one  but  has  no  end.  They  did  not  conceive  of  the 
universe  of  being  as  an  eternal  line,  making  immortality  desirable  for  its 
endless  novelty,  but  imaged  it  to  themselves  as  a  circle,  making  an  ever- 
lasting individual  consciousness  dreadful  for  its  intolerable  sameness, — 
an  immense  round  of  existence,  phenomena,  and  experience,  going  forth 
and  returning  into  itself,  over  and  over,  forever  and  ever.  To  escape  so 
repulsive  a  contemplation,  they  made  death  break  the  fencing  integu- 
ment of  consciousness  and  empty  all  weary  personalities  into  the  abso- 
lute abyss  of  being. 

Again :  the  extreme  difficulty  of  apprehending  the  truth  of  a  Creator 
literally  infinite,  and  of  a  limitless  creation,  would  lead  to  the  same 
result  in  another  way.  Without  doubt,  it  seemed  to  the  naive  thinkers 
of  antiquity,  that  if  hosts  of  new  beings  were  continually  coming  into 
life  and  increasing  the  number  of  the  inhabitants  of  the  future  state,  the 
fountain  from  which  they  proceeded  would  some  time  be  exhausted,  or 
the  universe  grow  plethoric  with  population.  There  would  be  no  more 
substance  below  or  no  more  room  above.  The  easiest  method  of  sur- 
mounting this  problem  would  be  by  the  hypothesis  that  all  spirits  come 
out  of  a  great  World-Spirit,  and,  having  run  their  mortal  careers,  are 
absorbed  into  it  again.  Many — especially  the  deepest  Oriental  dreamers — 
have  also  been  brought  to  solace  themselves  with  this  conclusion  by  a 
course  of  reasoning  based  on  the  exposures,  and  assumed  inevitable 
sufferings,  of  all  finite  being.  They  argue  that  every  existence  below 
the  absolute  God,  because  it  is  set  around  with  limitations,  is  necessarily 
obnoxious  to  all  sorts  of  miseries.  Its  pleasures  are  only  *'  honey-drops 
scarce  tasted  in  a  sea  of  gall."  This  conviction,  with  its  accompanying 
sentiment,  runs  through  the  sacred  books  of  the  East,  is  the  root  and 
heart  of  their  theology,  the  dogma  that  makes  the  crudest  penances 
pleasant  if  a  renewed  existence  may  thus  be  avoided.  The  sentiment  is 
not  alien  to  human  longing  and  surmise,  as  witnesses  the  night-thought 
of  the  English  poet  who,  world-sated,  and  sadly  yearning,  cries  through 
the  starry  gloom  to  God, — 

"When  shall  my  soul  her  incarnation  quit. 
And,  readopted  to  thy  blest  embrace, 
Obtain  her  apotheosis  in  thee  ?" 

Having  stated  and  traced  the  doctrine  of  absorption,  it  remains  to  in- 
vestigate the  justice  of  its  grounds.  The  doctrine  starts  from  a  premise 
partly  true  and  ends  in  a  conclusion  partly  false.  We  emanate  from 
the  creative  power  of  God,  and  are  sustained  by  the  in-flowing  presence 


58  THEORIES  OF  THE  SOUL'S  DESTINATION. 


of  his  life,  but  are  not  discerptions  from  his  own  being,  any  more  than 
beams  of  light  are  distinct  substances  shot  out  and  shorn  off  from  the 
sun  to  be  afterwards  drawn  back  and  assimilated  into  the  parent  orb.  We 
are  destined  to  h  harmonious  life  in  his  unifying  love,  but  not  to  be  fused 
and  lost  as  insentient  parts  of  his  total  consciousness.  We  are  products 
of  God's  will,  not  component  atoms  of  his  soul.  Souls  are  to  be  in  God 
as  stars  are  in  the  firmament,  not  as  lumps  of  salt  are  in  a  solvent.  This 
view  is  confirmed  by  various  arguments. 

In  the  first  place,  it  is  supported  by  the  philosophical  distinction  be- 
tween emanation  and  creation.  The  conception  of  creation  gives  us  a 
personal  God  who  wills  to  certain  ends ;  that  of  emanation  reduces  the 
Supreme  Being  to  a  ghastly  array  of  laws,  revolving  abysses,  galvanic 
forces,  nebular  star-dust,  dead  ideas,  and  vital  fluids.  According  to  the 
latter  supposition,  finite  existences  flow  from  the  Infinite  as  conse- 
quences from  a  principle,  or  streams  from  a  fountain ;  according  to  the 
former,  they  proceed  as  effects  from  a  cause,  or  thoughts  from  a  mind. 
That  is  pantheistic,  fatal,  and  involves  absorption  by  a  logical  necessity; 
this  is  creative,  fi?ee,  and  does  not  presuppose  any  circling  return. 
Material  things  are  thoughts  which  God  transiently  contemplates  and 
dismisses;  spiritual  creatures  are  thoughts  which  he  permanently  ex- 
presses in  concrete  immortality.  The  soul  is  a  thought;  the  body  is  the 
word  in  which  it  is  clothed. 

Secondly,  the  analogy  which  first  leads  to  belief  in  absorption  is  falsely 
interpreted.  Taken  on  its  own  ground,  rightly  appreciated,  it  legitimates 
a  different  conclusion.  A  grain  of  sand  thrown  into  the  bosom  of 
Sahara  does  not  lose  its  individual  existence.  Distinct  drops  are  not 
annihilated  as  to  their  simple  atoms  of  water,  though  sunk  in  the  midst 
of  the  sea.  The  final  particles  or  monads  of  air  or  granite  are  not  dis- 
solvingly  blended  into  continuity  of  unindividualized  atmosphere  or 
rock  when  united  with  their  elemental  masses,  but  are  thrust  unap- 
proachably apart  by  molecular  repulsion.  Now,  a  mind,  being,  as  we 
conceive,  no  composite,  but  an  ultimate  unity,  cannot  be  crushed  or 
melted  from  its  integral  persistence  of  personality.  Though  plunged 
into  the  centre  of  a  surrounding  wilderness  or  ocean  of  minds,  it  must 
still  retain  itself  unlost  in  the  multitude.  Therefore,  if  we  admit  the 
existence  of  an  inclusive  mundane  Soul,  it  by  no  means  follows  that 
lesser  souls  received  into  it  are  deprived  of  their  individuality.  It  is 
"one  not  otherwise  than  as  the  sea  is  one,  by  a  similarity  and  contiguity 
of  parts,  being  composed  of  an  innumerable  host  of  distinct  spirits,  as 
that  is  of  aqueous  particles ;  and  as  the  rivers  continually  discharge  into 
the  sea,  so  the  vehicular  people,  upon  the  disruption  of  their  vehicles, 
discharge  and  incorporate  into  that  ocean  of  spirits  making  the  mundane 
Soul."'* 


*  Tucker,  Light  of  Nature,  Part  n.  chap.  xxii. 


THEORIES   OF   THE   SOUL'S   DESTINATION.  59 


Thirdly,  every  consideration  furnished  by  the  doctrine  of  final  causes 
as  applied  to  existing  creatures  makes  us  ask,  What  use  is  there  in  call- 
ing forth  souls  merely  that  they  may  be  taken  back  again  ?  To  justify 
their  creation,  the  fulfilment  of  some  educative  aim,  and  then  the  lasting 
fruition  of  it,  appear  necessary.  Why  else  should  a  soul  be  drawn  from 
out  the  unformed  vastness,  and  have  its  being  struck  into  bounds,  and 
be  forced  to  pass  through  such  appalling  ordeals  of  good  and  evil,  pleasure 
and  agony  ?  An  individual  of  any  kind  is  as  important  as  its  race ;  for  it 
contains  in  possibility  all  that  its  type  does.  And  the  purposes  of  things, 
so  far  as  we  can  discern  them, — the  nature  of  our  spiritual  constitution, 
the  meaning  of  our  circumstances  and  probation,  the  resulting  tendencies 
of  our  experience, — all  seem  to  prophesy,  not  the  destruction,  but  the 
perfection  and  perpetuation,  of  individual  being. 

Fourthly,  the  same  inference  is  yielded  by  applying  a  similar  considera- 
tion to  the  Creator.  Allowing  him  consciousness  and  intentions,  as  we 
must,  what  object  could  he  have  either  in  exerting  his  creative  power  or 
in  sending  out  portions  of  himself  in  new  individuals,  save  the  pro- 
duction of  so  many  immortal  personalities  of  will,  knowledge,  and  love, 
to  advance  towards  the  perfection  of  holiness,  wisdom,  and  blessedness, 
— filling  his  mansions  with  his  children  ?  By  thus  multiplying  his  own 
image  he  adds  to  the  number  of  happy  creatures  who  are  to  be  bound 
together  in  bands  of  glory,  mutually  receiving  and  returning  his  affec- 
tion, and  swells  the  tide  of  conscious  bliss  which  fills  and  rolls  forever 
through  his  eternal  universe. 

Nor,  finally,  is  it  necessary  to  expect  personal  oblivion  in  God  in  order 
to  escape  from  evil  and  win  exuberant  happiness.  Those  ends  are  as 
well  secured  by  the  fruition  of  God's  love  in  us  as  by  the  drowning  of 
our  consciousness  in  his  plenitude  of  delight.  Precisely  herein  consists 
the  fundamental  distinction  of  the  Christian  from  the  Brahmanic  doc- 
trine of  human  destiny.  The  Christian  hopes  to  dwell  in  blissful  union 
with  God's  will,  not  to  be  annihilatingly  sunk  in  his  essence.  To  borrow 
an  illustration  from  Scotus  Erigena,^  as  the  air  when  thoroughly  illumined 
by  sunshine  still  keeps  its  aerial  nature  and  does  not  become  sunshine, 
or  as  iron  all  red  in  the  flame  still  keeps  its  metallic  substance  and 
does  not  turn  to  fire  itself,  so  a  soul  fully  possessed  and  moved  by  God 
does  not  in  consequence  lose  its  own  sentient  and  intelligent  being.  It 
is  still  a  bounded  entity,  though  recipient  of  boundless  divinity.  Thus 
evil  ceases,  each  personality  is  preserved  and  intensely  glorified,  and,  at 
the  same  time,  God  is  all  in  all.  The  totality  of  perfected,  enraptured, 
immortalized  humanity  in  heaven  may  be  described  in  this  manner, 
adopting  the  masterly  expression  of  Coleridge: — 

"  And  as  one  body  seems  the  aggregate 
Of  atoms  numberless,  each  organized, 

6  Philosophy  and  Doctrines  of  Erigeua,  TJniversalist  Quarterly  Review,  vol.  vU.  p.  100. 


60  THEORIES  OF  THE   SOUL'S  DESTINATION. 


So,  by  a  strange  and  dim  similitude, 
Infinite  myriads  of  self-conscious  minds 
In  one  containing  Spirit  live,  who  fills 
With  absolute  ubiquity  of  thought 
All  his  involved  monads,  that  yet  seem 
Each  to  pursue  its  own  self-centring  end." 

A  third  mode  of  answering  the  question  of  human  destiny  is  by  the 
conception  of  a  general  resimxctim^  Souls,  as  fast  as  they  leave  the  body, 
are  gathered  in  some  intermediate  state,  a  starless  grave-world,  a  ghostly 
limbo.  When  the  present  cycle  of  things  is  completed,  when  the  clock 
of  time  runs  down  and  its  lifeless  weight  falls  in  the  socket,  and  "  Death's 
empty  helmet  yawns  grimly  over  the  funeral  hatchment  of  the  world," 
the  gates  of  this  long-barred  receptacle  of  the  deceased  will  be  struck 
open,  and  its  pale  prisoners,  in  accumulated  hosts,  issue  forth,  and  enter 
on  the  immortal  inheritance  reserved  for  them.  In  the  sable  land  of  Hades 
all  departed  generations  are  bivouacking  in  one  vast  army.  On  the  resur- 
rection-morning, striking  their  shadowy  tents,  they  will  scale  the  walls 
of  the  abyss,  and,  reinvested  with  their  bodies,  either  plant  their  banners 
on  the  summits  of  the  earth  in  permanent  encampment,  or  storm  the 
battlements  of  the  sky  and  colonize  heaven  with  flesh  and  blood.  All 
advocates  of  the  doctrine  of  psychopannychism,  or  the  sleep  of  souls 
from  death  till  the  last  day,  in  addition  to  the  general  body  of  orthodox 
Christians,  have  been  supporters  of  this  conclusion.^ 

Three  explanations  are  possible  of  the  origination  of  this  belief.  First, 
a  man  musing  over  the  affecting  panorama  of  the  seasons  as  it  rolls 
through  the  year, — ^budding  life  alternating  with  deadly  desolation, 
spring  still  bringing  back  the  freshness  of  leaves,  flowers,  and  carolling 
birds,  as  if  raising  them  from  an  annual  interment  in  winter's  cold 
grave, — and  then  thinking  of  the  destiny  of  his  own  race, — how  many 
generations  have  ripened  and  decayed,  how  many  human  crops  have 
been  harvested  from  the  cradle  and  planted  in  the  tomb,  might  naturally 
— especially  if  he  had  any  thing  of  the  poet's  associating  and  creative 
mind — say  to  himself.  Are  we  altogether  perishable  dust,  or  are  we  seed 
sown  for  higher  fields, — seed  lying  dormant  now,  but  at  last  to  sprout 
into  swift  immortality  when  God  shall  make  a  new  sunshine  and  dew 
omnipotently  penetrate  the  dry  mould  where  we  tarry?  No  matter 
how  partial  the  analogy,  how  forced  the  process,  how  false  the  result, 
such  imagery  would  sooner  or  later  occur ;  and,  having  occurred,  it  is  no 
more  strange  that  it  should  get  literal  acceptance  than  it  is  that  many 
other  popular  figments  should  have  secured  the  firm  establishment  they 
have. 

Secondly,  a  mourner  just  bereaved  of  one  in  whom  his  whole  love 
was  garnered,  distracted  with  grief,  his  faculties  unbalanced,  his  soul  a 
chaos,  is  of  sorrow  and  fantasy  all  compact ;  and  he  solaces  himself  with 


*  Baumgarten,  Beantwortung  des  Sendschreibens  Ileyns  vom  Schlafe  der  abgeschiedenen  Seelen. 
Chalmers,  Astronomical  Discourses,  iv. 


THEORIES   OF   THE    SOUL'S*  DESTINATION.  61 


the  ideal  embodiment  of  his  dreams,  half  seeing  what  he  thinks,  half 
believing  what  he  wishes.  His  desires  pass  through  unconscious  volition 
into  supposed  facts.  Before  the  miraculous  power  of  his  grief-wielded 
imagination  the  world  is  fluent,  and  fate  runs  in  the  moulds  he  conceives. 
The  adored  form  on  which  corruption  now  banquets,  he  sees  again,  ani- 
mated, beaming,  clasped  in  his  arms.  He  cries,  It  cannot  be  that  those 
holy  days  are  forever  ended,  that  I  shall  never  more  realize  the  blissful 
dream  in  which  we  trod  the  sunny  world  together !  Oh,  it  must  be  that 
some  time  God  will  give  me  back  again  that  beloved  one !  the  sepulchre 
closed  so  fast  shall  be  unsealed,  the  dead  be  restored,  and  all  be  as  it  was 
before!  The  conception  thus  once  born  out  of  the  delirium  of  busy 
thought,  anguished  love,  and  regnant  imagination,  may  in  various  ways 
win  a  fixed  footing  in  faith. 

Thirdly,  the  notion  which  we  are  now  contemplating  is  one  link  in  a 
chain  of  thought  which,  in  the  course  of  time  and  the  range  of  specula- 
tion, the  theorizing  mind  could  not  fail  to  forge.  The  concatenation 
of  reflections  is  this.  Death  is  the  separation  of  soul  and  body.  That 
pparation  is  repulsive,  an  evil.  Therefore  it  was  not  intended  by  the 
Infinite  Goodness,  but  was  introduced  by  a  foe,  and  is  a  foreign,  marring 
element.  Finally  God  will  vanquish  his  antagonist,  and  banish  from  the 
creation  all  his  thwarting  interferences  with  the  primitive  perfection 
of  harmony  and  happiness.  Accordingly,  the  souls  which  Satan  has 
caused  to  be  se'parated  from  their  bodies  are  reserved  apart  until  the 
fulness  of  time,  when  there  shall  be  a  universal  resurrection  and  restora- 
tion. So  far  as  reason  is  competent  to  pronounce  on  this  view  considered 
as  a  sequel  to  the  disembodying  doom  of  man,  it  is  an  arbitrary  piece  of 
fancy.  Philosophy  ignores  it.  Science  gives  no  hint  of  it.  It  sprang 
from  unwarranted  metaphors,  perverted,  exaggerated,  based  on  analogies 
not  parallel.  So  far  as  it  assumes  to  rest  on  revelation  it  will  be  examined 
in  another  place. 

Fourthly,  after  the  notion  of  a  great,  epochal  resurrection,  as  a  reply  to 
the  inquiry.  What  is  to  become  of  the  soul  ?  a  dogma  is  next  encountered 
which  we  shall  style  that  of  a  local  and  irrevocable  conveyance.  The  dis- 
embodied spirit  is  conveyed  to  some  fixed  region,''  a  penal  or  a  blissful 
abode,  where  it  is  to  tarry  unalterably.  This  idea  of  the  banishment  or 
admission  of  souls,  according  to  their  deserts,  or  according  to  an  elective 
grace,  into  an  anchored  location  called  hell  or  heaven,  a  retributive  or 
rewarding  residence  for  eternity,  we  shall  pass  by  with  few  words,  because 
it  recurs  for  fuller  examination  in  other  chapters.  In  the  first  place,  the 
whole  picture  is  a  gross  simile  drawn  from  occurrences  of  this  outward 
world  and  unjustifiably  applied  to  the  fortunes  of  the  mind  in  the  invi- 
sible sphere  of  the  future.  The  figment  of  a  judicial  transportation  of 
the  soul  from  one  place  or  planet  to  another,  as  if  by  a  Charon's  boat,  is 
a  clattering  and  repulsive  conceit,  inadmissible  by  one  who  apprehends 


T  Lange,  Das  Land  der  Herrlichkeit. 
5 


62  THEORIES   OF   THE   SOUL'S   DESTINATION. 


the  noiseless  continuity  of  God's  self-executing  laws.  It  is  a  jarring 
mechanical  clash  thrust  amidst  the  smooth  evolution  of  spiritual  des- 
tinies. It  compares  with  the  facts  as  the  supposition  that  the  planets 
are  swung  around  the  sun  by  material  chains  compares  with  the  law 
of  gravitation.  Moral  compensation  is  no  better  secured  by  imprison- 
ment or  freedom  in  separate  localities  than  it  is,  in  a  common  envi- 
ronment, by  the  fatal  working  of  their  interior  forces  of  character,  and 
their  relations  with  all  things  else.  Moreover,  these  antagonist  kingdoms, 
Tartarean  and  Elysian,  defined  as  the  everlasting  habitations  of  departed 
souls,  have  been  successively  driven,  as  dissipated  visions,  from  their 
assumed  latitudes  and  longitudes,  one  after  another,  by  progressive  dis- 
covery, until  now  the  intelligent  mind  knows  of  no  assignable  spot  for 
them.  Since  we  are  not  acquainted  with  any  fixed  locations  to  which 
the  soul  is  to  be  carried,  to  abide  there  forever  in  appointed  joy  or  woe, 
and  since  there  is  no  scientific  necessity  nor  moral  use  for  the  supposi- 
tion of  such  places  and  of  the  transferrence  of  the  departed  to  them,  we 
cannot  hesitate  to  reject  the  associated  belief  as  a  deluding  mistake. 
The  truth,  as  we  conceive  it,  is  not  that  different  souls  are  borne  by  con- 
stabulary apparitions  to  two  immured  dwellings,  manacled  and  hurried 
into  Tophet  or  saluted  and  ushered  into  Paradise,  but  that  all  souls 
spontaneously  pass  into  one  immense  empire,  drawn  therein  by  their 
appropriate  attractions,  to  assimilate  a  strictly  discriminative  experience. 
But,  as  to  this,  let  each  thinker  form  his  own  conclusion^ 

The  fifth  view  of  the  destination  of  the  soul  may  be  called  the  theory 
of  recurrence.^  When  man  dies,  his  surviving  spirit  is  immediately  born 
again  in  a  new  body.  Thus  the  souls,  assigned  in  a  limited  number  to 
each  world,  continually  return,  each  one  still  forgetful  of  his  previous 
lives.  This  seems  to  be  the  specific  creed  of  the  Druses,  who  affirm  that 
all  souls  were  created  at  once,  and  that  the  number  is  unchanged,  while 
they  are  born  over  and  over.  A  Druse  boy,  dreadfully  alarmed  by  the 
discharge  of  a  gun,  on  being  asked  by  a  Christian  the  cause  of  his  fear, 
replied,  "  I  was  born  murdered ;"  that  is,  the  soul  of  a  man  who  had 
been  shot  passed  into  his  body  at  the  moment  of  his  birth.*  The  young 
mountaineer  would  seem,  from  the  sudden  violence  with  which  he  was 
snatched  out  of  his  old  house,  to  have  dragged  a  trail  of  connecting  con- 
sciousness over  into  his  new  one.  As  a  general  rule,  in  distinction  from 
such  an  exception,  memory  is  like  one  of  those  passes  which  the  con- 
ductors of  railroad-trains  give  their  passengers,  "  good  for  this  trip  only.'' 
The  notion  of  an  endless  succession  of  lives  on  the  familiar  stage  of  this 
dear  old  world,  commencing  each  with  clean-wiped  tablets,  possesses  for 
some  minds  a  fathomless  allurement;  but  others  wish  for  no  return- 
pass  on  their  ticket  to  futurity,  preferring  an  adventurous  abandon- 
ment "  to  fresh  fields  and  pastures  new,"  in  unknown  immensity,  to  a 


8  Schmidius,  Diss,  de  Multiplici  Animarum  Reditu  iu  Corpora. 
»  Churchill,  Mount  Lebanon,  vol.  11.  ch.  12. 


THEORIES   OF   THE   SOUL'S   DESTINATION.  63 


renewed  excursion  through  landscapes  already  traversed  and  experiences 
drained  before. 

Fourier's  doctrine  of  immortality  belongs  here.  According  to  his 
idea,  the  Great  Soul  of  this  globe  is  a  composite  being,  comprising  about 
ten  billions  of  individual  souls.  Their  connection  with  this  planet  will  be 
for  nearly  eighty  thousand  years.  Then  the  whole  sum  of  them  will 
swarm'  to  some  higher  planet, — Fourier  himself,  perhaps,  being  the  old 
gray  gander  that  will  head  the  flock,  pilot-king  of  their  flight.  Each 
man  is  to  enjoy  about  four  hundred  births  on  earth,  poetic  justice  leading 
him  successively  through  all  the  grades  and  phases  of  fortune,  from 
cripplehood  and  beggary  to  paragonship  and  the  throne.  The  invisible 
residence  of  spirits  and  the  visible  are  both  on  this  globe,  the  former  in 
the  Great  Soul,  the  latter  in  bodies.  In  the  other  life  the  soul  l^ecomes 
a  sharer  in  the  woes  of  the  Great  Soul;  which  is  as  unhappy  as  seven- 
eighths  of  the  incarnated  souls ;  for  its  fate  is  a  compound  of  the  fates 
of  the  human  souls  taken  collectively.  Coming  into  this  outward  scene 
at  birth,  we  lose  anew  all  memory  of  past  existence,  but  wake  up  again 
in  the  Great  Soul  with  a  perfect  recollection  of  all  our  previous  lives  both 
in  the  invisible  and  in  the  visible  world.  These  alternating  passages 
between  the  two  states  will  continue  until  the  final  swooping  of  total 
humanity  from  this  exhausted  planet  in  search  of  a  better  abode.^° 

The  idea  of  the  recurrence  of  souls  is  the  simplest  means  of  meeting 
a  diflaculty  stated  thus  by  the  ingenious  Abraham  Tucker  in  his  "  Light 
of  Nature  Pursued."  "The  numbers  of  souls  daily  pouring  in  from  hence 
upon  the  next  world  seem  to  require  a  proportionable  drain  from  it 
somewhere  or  other ;  for  else  the  country  might  be  overstocked.''  The 
objection  urged  against  such  a  belief  from  the  fact  that  we  do  not  re- 
member having  lived  before  is  rebutted  by  the  assertion  that 

"  Some  draught  of  Lethe  doth  await, 
As  old  mythologies  relate, 
The  slipping  through  from  state  to  state." 

The  theory  associated  with  this  Lethean  draught  is  confirmed  by  its 
responsive  correspondence  with  many  unutterable  experiences,  vividly 
felt  or  darkly  recognised,  in  our  deepest  bo§om.  It  seems  as  if  occa- 
sionally the  poppied  drug  or  other  oblivious  antidote  administered  by 
nature  had  been  so  much  diluted  that  reason,  only  half  baffled,  struggles 
to  decipher  the  dim  runes  and  vestiges  of  a  foregone  state ; — 

"And  ever  something  is  or  seems 
That  touches  us  with  mystic  gleams, 
Like  glimpses  of  forgotten  dreams." 

In  those  excursive  reveries,  fed  by  hope  and  winged  with  dream,  which 
scour  the  glens  and  scale  the  peaks  of  the  land  of  thought,  this  nook  of 
hypothesis  must  some  time  be  discovered.     And,  brought  to  light,  it  has 


w  Fourier,  Passions  of  the  Human  Soul,  (Morell's  translation,)  Introduction,  vol.  i.  pp.  14-18;  also 
pp.  233-23& 


64  THEORIES   OF   THE   SOUL'S   DESTINATION. 


much  to  interest  and  to  please ;  but  it  is  too  destitute  of  tangible  proof 
to  be  successfully  maintained  against  assault.^^ 

There  is  another  faith  as  to  the  fate  of  souls,  best  stated,  perhaps,  in  the 
phrase  perpetual  migration,^  The  soul,  by  successive  deaths  and  births,  tra- 
verses the  universe,  an  everlasting  traveller  through  the  rounds  of  being 
and  the  worlds  of  space,  a  transient  sojourner  briefly  inhabiting  each.^* 
All  reality  is  finding  its  way  up  towards  the  attracting,  retreating  Godhead. 
Minerals  tend  to  vegetables,  these  to  animals,  these  to  men.  Blind  but 
yearning  matter  aspires  to  spirit,  intelligent  spirits  to  divinity.  In  every 
grain  of  dust  sleep  an  army  of  future  generations.  As  every  thing  below 
man  gropes  upward  towards  his  conscious  estate,  "  the  trees  being  imper- 
fect men,  that  seem  to  bemoan  their  imprisonment,  rooted  in  the  ground," 
so  man  himself  shall  climb  the  illimitable  ascent  of  creation,  every  step 
a  star.  The  animal  organism  is  a  higher  kind  of  vegetable,  whose  develop- 
ment begins  with  those  substances  with  the  production  of  which  the  life 
of  an  ordinary  vegetable  ends.^^  The  fact,  too,  that  embryonic  man  passes 
through  ascending  stages  undistinguishable  from  those  of  lower  crea- 
tures, is  full  of  meaning.  Does  it  not  betoken  a  preserved  epitome  of 
the  long  history  of  slowly-rising  existence  ?  What  unplummeted  abysses 
of  time  and  distance  intervene  from  the  primary  rock  to  the  Victoria 
Regia!  and  again  from  the  first  crawling  spine  to  the  fetterless 
mind  of  a  Schelling  I  But,  snail-pace  by  snail-pace,  those  immeasurable 
separations  have  been  bridged  over ;  and  so  every  thing  that  now  lies  at 
the  dark  basis  of  dust  shall  finally  reach  the  transplendent  apex  of 
intellect.  The  objection  of  theological  prejudice  to  this  developing 
succession  of  ascents — that  it  is  degrading — is  an  unhealthy  mistake. 
Whether  we  have  risen  or  fallen  to  our  present  rank,  the  actual  rank 
itself  is  not  altered.  And  in  one  respect  it  is  better  for  man  to  be  an  ad- 
vanced oyster  than  a  degraded  god ;  for  in  the  former  case  the  path  is 
upwards,  in  the  latter  it  is  downwards.  *'  We  wake,"  observes  a  profound 
thinker,  "and  find  ourselves  on  a  stair:  there  are  other  stairs  below  us, 
which  we  seem  to  have  ascended ;  there  are  stairs  above  us,  many  a  one, 
which  go  upward  and  out  of  sight."  Such  was  plainly  the  trust  of  the 
author  of  the  following  exhortation : — 

"  Be  worthy  of  death ;  and  so  learn  to  live 
That  every  incarnation  of  thy  soul 
In  other  realms,  and  worlds,  and  firmaments 
Shall  be  more  pure  and  high." 

Bulwer  likewise  has  said,  "Eternity  maybe  but  an  endless  series  of 
those  emigrations  which  men  call  deaths,  abandonments  of  home  after 
home,  ever  to  fairer  scenes  and  loftier  heights.  Age  after  age,  the  spirit — 
that  glorious  nomad — may  shift  its  tent,  fated  not  to  rest  in  the  dull 


W  Bertram,  Priifang  der  Meinung  von  der  Praexistenz  der  menschlichen  Seele. 

12  Niirnberger,  Still-Leben,  Oder  tiber  die  XJnsterblichkeit  der  Seele. 

13  Liebig,  Animal  Chemistry,  ch.  ix. 


1 


THEORIES   OP   THE   SOUL'S   DESTINATION. 


Elysium  of  the  heathen,  but  carrying  with  it  evermore  its  twin  elements, 
activity  and  desire/' 

But  there  is  something  unsatisfactory,  even  sad  and  dreary,  in  this 
prospect  of  incessant  migration.  Must  not  the  pilgrim  pine  and  tire  for 
a  goal  of  rest?  Exhausted  with  wanderings,  sated  with  experiments, 
will  he  not  pray  for  the  exempted  lot  of  a  contented  fruition  in  repose  ? 
One  must  weary  at  last  of  being  even  so  sublime  a  vagabond  as  he  whose 
nightly  hostelries  are  stars.  And,  besides,  how  will  sundered  friends  and 
lovers,  between  whom,  on  the  road,  races  and  worlds  interpose,  ever  over- 
take each  other,  and  be  conjoined  to  journey  hand  in  hand  again  or  build 
a  bower  together  by  the  way  ?  A  poet  of  finest  mould, in  happiest  mood, 
once  saw  a  leaf  drop  from  a  tree  which  overhung  a  mirroring  stream. 
The  reflection  of  the  leaf  in  the  watery  sky-hollow  far  below  seemed  to 
rise  from  beneath  as  swiftly  as  the  object  fell  from  above ;  and  the  two, 
encountering  at  the  surface,  became  one.  Then  he  sang, — touching  with 
his  strain  the  very  marrow  of  deepest  human  desire, — 

"  How  speeds,  from  in  the  river's  thought, 

The  spirit  of  the  leaf  that  falls. 
Its  heaven  in  that  calm  bosom  wrought, 

As  mine  among  yon  crimson  walls ! 
From  the  dry  bough  it  spins,  to  greet 

Its  shadow  on  the  placid  river : 
So  might  I  my  companions  meet, 

Nor  roam  the  countless  worlds  forever !" 

Moreover,  some  elements  of  this  theory  are  too  grotesque,  are  the  too 
rash  inferences  from  a  too  crude  induction,  to  win  sober  credit  to  any 
extent.  It  is  easy  to  devise  and  carry  out  in  consistent  descriptive  details 
the  hypothesis  that  the  soul  has  risen,  through  ten  thousand  transitions, 
from  the  condition  of  red  earth  or  a  tadpole  to  its  present  rank,  and 
that, — 

"  As  it  once  crawl'd  upon  the  sod, 
It  yet  shall  grow  to  be  a  god ;" 

but  what  scientific  evidence  is  there  to  confirm  and  establish  the  sup- 
position as  a  truth  ?  Why,  if  it  be  so, — to  borrow  the  humorous  satire  of 
good  old  Henry  More, — 

"  Then  it  will  follow  that  cold-stopping  curd 
And  harden'd  moldy  cheese,  when  they  have  rid 
Due  circuits  through  the  heart,  at  last  shall  speed 
Of  life  and  sense,  look  thorough  our  thin  eyes 
And  view  the  close  wherein  the  cow  did  feed 
Whence  they  were  milk'd  :  grosse  pie-crust  wUl  grow  wise. 
And  pickled  cucumbers  sans  doubt  philosophize !" 

The  form  of  this  general  outline  stalks  totteringly  on  stilts  of  fancy,  and 
sprawls  headlong  with  a  logical  crash  at  the  first  critical  probe. 

The  final  theory  of  the  destination  of  souls,  now  left  to  be  set  forth, 
may  be  designated  by  the  word  transition.^*'     It  affirms  that  at  death  they 

W  Taylor,  Physical  Theory  of  Another  Life,  ch.  xii. 


THEORIES   OF   THE   SOUL'S   DESTINATION. 


pass  from  the  separate  material  worlds,  which  are  their  initiating  nur- 
series, into  the  common  spiritual  world,  which  is  everywhere  present. 
Thus  the  visible  peoples  the  invisible,  each  person  in  his  turn  consciously 
rising  from  this  world's  rudimentary  darkness  to  that  world's  universal 
light.     Dwelling  here,  free  souls,  housed  in  frames  of  dissoluble  clay, — 

"  We  hold  a  middle  rank  'twixt  heaven  and  earth, 
On  the  last  verge  of  mortal  being  stand, 
Close  to  the  realm  where  angels  have  their  birth. 
Just  on  the  boundaries  of  the  spirit-land." 

Why  has  Grod  "  broken  up  the  solid  material  of  the  universe  into  innume- 
rable little  globes,  and  swung  each  of  them  in  the  centre  of  an  impassable 
solitude  of  space,"  unless  it  be  to  train  up  in  the  various  spheres  separate 
households  for  final  union  as  a  single  diversified  family  in  the  boundless 
spiritual  world  ?^^  The  surmise  is  not  unreasonable,  but  recommends 
itself  strongly,  that, — 

"  If  yonder  stars  be  fiU'd  with  forms  of  breathing  clay  like  ours, 
Perchance  the  space  which  spreads  between  is  for  a  spirit's  powers." 

The  soul  encased  in  flesh  is  thereby  confined  to  one  home,  its  natal 
nest ;  but,  liberated  at  death,  it  wanders  at  will,  unobstructed,  through 
every  world  and  cerulean  deep;  and  wheresoever  it  is,  there,  in  pro- 
portion to  its  own  capacity  and  fitness,  is  heaven  and  is  God.^^  All 
those  world-spots  so  thickly  scattered  through  the  Yggdrasill  of  universal 
space  are  but  the  brief  sheltering-places  where  embryo  intelligences 
clip  their  shells,  and  whence,  as  soon  as  fledged  through  the  discipline 
of  earthly  teaching  and  essays,  the  broodlet  souls  take  wing  into  the 
mighty  airs  of  immensity,  and  thus  enter  on  their  eternal  emancipation. 
This  conjecture  is,  of  all  which  have  been  offered  yet,  perhaps  the 
completest,  least  perplexed,  best  recommended  by  its  harmony  with 
our  knowledge  and  our  hope.  And  so  one  might  wish  to  rest  in  it  with 
humble  trust. 

The  final  destiny  of  an  immortal  soul,  after  its  transition  into  the  other 
world,  must  be  either  unending  progress  towards  infinite  perfection,  or 
the  reaching  of  its  perihelion  at  last  and  then  revolving  in  uninterrupted 
fruition.  In  the  former  case,  pursuing  an  infinite  aim,  with  each  degree 
of  its  attainment  the  flying  goal  still  recedes.  In  the  latter  case,  it  will 
in  due  season  touch  its  bound  and  there  be  satisfied, — 

"  When  weak  Time  shall  be  pour'd  out 
Into  Eternity,  and  circular  joys 
Dance  in  an  endless  round." 

This  result  seems  the  more  probable  of  the  two;  for  the  assertion  of 
countless  decillions  of  personalities  all  progressing  beyond  every  conceiv- 
able limit,  on,  still  on,  forever,  is  incredible.  If  endless  linear  progress 
were  the  destiny  of  each  being,  the  whole  universe  would  at  last  become 

15  Taylor,  Saturday  Evening,  pp.  95-111. 

16  Taylor,  Physical  Theory  of  Another  Life,  oh.  xvii. 


THEORIES  OF  THE  SOUL'S  DESTINATION.  67 


a  line!  And  though  it  is  true  that  the  idea  of  an  ever-novel  chase  attracts 
and  refreshes  the  imagination,  while  the  idea  of  a  monotonous  revolution 
repels  and  wearies  it,  this  is  simply  because  we  judge  after  our  poor 
earthly  experience  and  its  flagging  analogies.  It  will  not  be  so  if  that 
revolution  is  the  vivid  realization  of  all  our  being's  possibilities. 

Annihilation,  absorption,  resurrection,  conveyance,  recurrence,  migra- 
tion, transition, — these  seven  answers  to  the  question  of  our  fate,  and  of 
its  relation  to  the  course  of  nature,  are  thinkable  in  words.  We  may 
choose  from  among  them,  but  can  construct  no  real  eighth.  First,  there 
is  a  constant  succession  of  growth  and  decay.  Second,  there  is  a  per- 
petual flow  and  ebb  of  personal  emanation  and  impersonal  resumption. 
Third,  there  is  a  continual  return  of  the  same  persistent  entities. 
Fourth,  all  matter  may  be  sublimated  to  spirit,  and  souls  alone  remain 
to  occupy  boundless  space.  Fifth,  the  power  of  death  may  cease,  all 
the  astronomic  orbs  be  populated  and  enjoyed,  each  by  one  generation 
of  everlasting  inhabitants, — the  present  order  continuing  in  each  earth 
until  enough  have  lived  to  fill  it,  then  all  of  them,  physically  restored, 
dwelling  on  it,  with  no  more  births  or  deaths.  Sixth,  if  matter  be  not 
transmutable  to  soul,  when  that  peculiar  reality  from  which  souls  are 
developed  is  exhausted,  and  the  last  generation  of  incarnated  beings 
have  risen  from  the  flesh,  the  material  creation  may,  in  addition  to  the 
inter-stellar  region,  be  eternally  appropriated  by  the  spirit-races  to  their 
own  free  range  and  use,  through  adaptations  of  faculty  unknown  to  us 
now  ;  else  it  may  vanish  as  a  phantasmal  spectacle.  Or,  finally,  souls 
may  be  absolutely  created  out  of  nothing  by  the  omnipotence  of  God, 
and  the  universe  may  be  infinite :  then  the  process  may  proceed  forever. 

But  men's  beliefs  are  formed  rather  by  the  modes  of  thought  they  have 
learned  to  adopt  than  by  any  proofs  they  have  tested ;  not  by  argumen- 
tation about  a  subject,  but  by  the  way  of  looking  at  it.  The  moralist  re- 
gards all  creation  as  the  work  of  a  personal  God,  a  theatre  of  moral  ends, 
— a  just  Providence  watching  over  the  parts,  and  the  conscious  immortal- 
ity of  the  actors  an  inevitable  accompaniment.  The  physicist  contem- 
plates the  universe  as  constituted  of  atoms  of  attraction  and  repulsion, 
which  subsist  in  perfect  mobility  through  space,  but  are  concreted  in  the 
molecular  masses  of  the  planets.  The  suns  are  vast  engines  for  the  dis- 
tribution of  heat  or  motion,  the  equivalent  of  all  kinds  of  force.  This,  in 
its  diffusion,  causes  innumerable  circulations  and  combinations  of  the  ori- 
ginal atoms.  Organic  growth,  life,  is  the  fruition  of  a  force  derived  from 
the  sun.  Decay,  death,  is  the  rendering  up  of  that  force  in  its  equiva- 
lents. Thus,  the  universe'  is  a  composite  unity  of  force,  a  solidarity  of  ul- 
timate unities  which  are  indestructible,  though  in  constant  circulation  of 
new  groupings  and  journeys.  To  the  religious  faith  of  the  moralist,  man 
is  an  eternal  person,  reaping  what  he  has  sowed.  To  the  speculative 
intellect  of  the  physicist,  man  is  an  atomic  force,  to  be  liberated  into  the 
ethereal  medium  until  again  harnessed  in  some  organism.  In  both  cases 
he  is  immortal :  but  in  that,  as  a  free  citizen  of  the  ideal  world ;  in  this, 
as  a  flying  particle  of  the  dynamic  immensity. 


PART  SECOND. 

ETHNIC  THOUGHTS  CONCERNING  A  FUTURE  LIFE. 


CHAPTER  I. 

BARBARIAN   NOTIONS   OP  A  FUTURE  LIFE. 

Proceeding  now  to  give  an  account  of  the  fancies  and  opinions  in  re- 
gard to  a  future  life  which  have  been  prevalent,  in  different  ages,  in 
various  nations  of  the  earth,  it  will  be  best  to  begin  by  presenting,  in  a 
rapid  series,  some  sketches  of  the  conceits  of  those  uncivilized  tribes  who 
did  not — so  far  as  our  knowledge  reaches — possess  a  doctrine  sufficiently 
distinctive  and  full,  or  important  enough  in  its  historical  relations,  to 
warrant  a  detailed  treatment  in  separate  chapters. 

We  will  glance  first  at  the  negroes.  According  to  all  accounts,  while 
there  are,  among  the  numerous  tribes,  diversities  and  degrees  of  supersti- 
tion, there  is  yet,  throughout  the  native  pagan  population  of  Africa,  a 
marked  general  agreement  of  belief  in  the  survival  of  the  soul,  in 
spectres,  divination,  and  witchcraft ;  and  there  is  a  general  similarity  of 
funeral  usages.  Early  travellers  tell  us  that  the  Bushmen  conceived  the 
soul  to  be  immortal,  and  as  impalpable  as  a  shadow,  and  that  they  were 
much  afraid  of  the  return  of  deceased  spirits  to  haunt  them.  They  were 
accustomed  to  pray  to  their  departed  countrymen  not  to  molest  them, 
but  to  stay  away  in  quiet.  They  also  employed  exorcisers  to  lay  these  ill- 
omened  ghosts.  Meiners  relates  of  some  inhabitants  of  the  Guinea  coast 
that  their  fear  of  ghosts  and  their  childish  credulity  reached  such  a  pitch 
that  jihey  threw  their  dead  into  the  ocean,  in  the  expectation  of  thus 
drowning  soul  and  body  together. 

Superstitions  as  gross  and  lawless  still  have  full  sway.  Wilson,  whose 
travels  and  residence  there  for  twenty  years  have  enabled  him  to  furnish 
the  most  reliable  information,  says,  in  his  recent  work,^  "A  native 
African  would  as  soon  doubt  his  present  as  hie  future  state  of  being.*' 
Every  dream,  every  stray  suggestion  of  the  mind,  is  interpreted,  with  un- 


1  Western  Africa,  ch.  xii. 
68 


BARBARIAN   NOTIONS   OP  A  FUTURE   LIFE. 


questioning  credence,  as  a  visit  from  the  dead,  a  whisper  from  a  departed 
soul.  If  a  man  wakes  up  with  pains  in  his  bones  or  muscles,  it  is  because 
his  spirit  has  wandered  abroad  in  the  night  and  been  flogged  by  some 
other  spirit.  On  certain  occasions  the  whole  community  start  up  at 
midnight,  with  clubs,  -torches,  and  hideous  yells,  to  drive  the  evil 
spirits  out  of  the  village.  They  seem  to  believe  that  the  souls  of  dead 
men  take  rank  with  good  or  bad  spirits,  as  they  have  themselves  been 
good  or  bad  in  this  life.  They  bury  with  the  deceased  clothing,  orna- 
ments, utensils,  and  statedly  convey  food  to  the  grave  for  the  use  of  the 
revisiting  spirit.  With  the  body  of  king  Weir  of  the  Cavalla  towns,  who 
was  buried  in  December  of  1854,  in  presence  of  several  missionaries,  was 
interred  a  quantity  of  rice,  palm-oil,  beef,  and  rum :  it  was  supposed  the 
ghost  of  the  sable  monarch  would  come  back  and  consume  these 
articles.  The  African  tribes,  where  their  notions  have  not  been  modified  by 
Christian  or  by  Mohammedan  teachings,  appear  to  have  no  definite  idea 
of  a  heaven  or  of  a  hell ;  but  future  reward  or  punishment  is  considered 
under  the  general  conception  of  an  association,  in  the  disembodied  state, 
with  the  benignant  or  with  the  demoniacal  powers. 

The  New  Zealanders  imagine  that  the  souls  of  the  dead  go  to  a  place 
beneath  the  earth,  called  Eeinga.  The  path  to  this  region  is  a  precipice 
close  to  the  sea-shore  at  the  North  Cape.  It  is  said  that  the  natives  who 
live  in  the  neighborhood  can  at  night  hear  sounds  caused  by  the  passing 
of  spirits  thither  through  the  air.  After  a  great  battle  they  are  thus 
warned  of  the  event  long  befor^  the  news  can  arrive  by  natural  means.^ 
It  is  a  common  superstition  with  them  that  the  left  eye  of  every  chief, 
after  his  death,  becomes  a  star.  The  -Pleiades  are  seven  New  Zealand 
chiefs,  brothers,  who  were  slain  together  in  battle  and  are  now  fixed  in 
the  sky,  one  eye  of  each,  in  the  shape  of  a  star,  being  the  only  part  of 
them  that  is  visible.  \t  has  been  observed  thaf  the  mythological  doc- 
trine of  the  glittering  host  of  heaven  being  an  assemblage  of  the  departed 
heroes  of  earth  never  received  a  more  ingenious  version.^  Certainly  it  is 
a  magnificent  piece  of  insular  egotism.  It  is  noticeable  here  that,  in  the 
Norse  mythology,  Thor,  having  slain  Thiasse,  the  giant  genius  of  winter, 
throws  his  eyes  up  to  heaven,  and  they  become  stars.  Shungie,  a  cele- 
brated  New  Zealand  king,  said  he  had  on  one  occasion  eaten  the  left  eye 
of  a  great  chief  whom  he  had  killed  in  battle,  for  the  purpose  of  thus 
increasing  the  glory  of  his  own  eye  when  it  should  be  transferred  to  the 
firmament.  Sometimes,  apparently,  it  was  thought  that  there  was  a 
separate  immortality  for  each  of  the  eyes  of  the  dead, — the  left  ascending 
to  heaven  as  a  star,  the  right,  in  the  form  of  a  spirit,  taking  flight  for 
Eeinga. 

The  custom,  common  in  Africa  and  in  New  Zealand,  of  slaying  the 
slaves  or  the  wives  of  an  important  person  at  his  death  and  burying 


»  Shortland,  Traditions  of  the  New  Zealanders,  ch.  vii. 

8  Library  of  Ent.  Knowl. :  The  New  Zealanders,  pp.  223-237. 


70  BARBARIAN  NOTIONS   OF  A  FUTURE   LIFE. 


them  with  him,  prevails  also  among  the  inhabitants  of  the  Feejee  Islands. 
A  chiefs  wives  are  sometimes  strangled  on  these  occasions,  sometimes 
buried  alive.  One  cried  to  her  brother,  "I  wish  to  die,  that  I  may  accom- 
pany my  husband  to  the  land  where  he  has  gone.  Love  me,  and  make 
haste  to  strangle  me,  that  I  may  overtake  him."*  Departing  souls  go  to 
the  tribunal  of  Ndengei,  who  either  receives  them  into  bliss,  or  sends 
them  back,  as  ghosts,  to  haunt  the  scenes  of  their  former  existence,  or 
distributes  them  as  food  to  devils,  or  imprisons  them  for  a  period  and 
then  dooms  them  to  annihilation.  The  Feejees  are  also  very  much  afraid 
of  Samiulo,  ruler  of  a  subterranean  world,  who  sits  at  the  brink  of  a 
huge  fiery  cavern,  into  which  he  hurls  the  souls  he  dislikes.  In  the  road 
to  Ndengei  stands  an  enormous  giant,  armed  with  an  axe,  who  tries  to 
maim  and  murder  the  passing  souls.  A  powerful  chief,  whose  gun  was 
interred  with  him,  loaded  it,  and,  when  he  came  near  the  giant,  shot  at 
him,  and  ran  by  while  the  monster  was  dodging  the  bullet. 

The  people  of  the  Sandwich  Islands  held  a  confused  medley  of  notions 
as  to  another  life.  In  different  persons  among  them  were  found,  in  re- 
gard to  this  subject,  superstitious  terror,  blank  indifference,  positive  un- 
belief. The  current  fancy  was  that  the  souls  of  the  chiefs  were  led,  by  a 
god  whose  name  denotes  the  "eyeball  of  the  sun,"  to  a  life  in  the 
heavens,  while  plebeian  souls  went  down  to  Akea,  a  lugubrious  under- 
ground abode.  Some  thought  spirits  were  destroyed  in  this  realm  of 
darkness ;  others,  that  they  were  eaten  by  a  stronger  race  of  spirits  there; 
others  still,  that  they  survived  there,  sul^isting  upon  lizards  and  butter- 
flies.^ •  What  a  piteous  life  they  must  have  led  here  whose  imaginations 
could  only  soar  to  a  future  so  unattractive  as  this ! 

The  Kamtschadales  send  all  the  dead  alike  to  a  subterranean  ely- 
sium,  where  they  shall  find  again  their  wives,  clothes,  tools,  huts,  and 
where  they  shall  fish  and  hunt.  All  is  there  as  here,  except  that  there 
are  no  fire-spouting  mountains,  no  bogs,  streams,  inundations,  and  im- 
passable snows ;  and  neither  hunting  nor  fishing  is  ever  pursued  in  vain 
there.  This  lower  paradise  is  but  a  beautified  Kamtschatka,  freed  from 
discommoding  hardships  and  cleansed  of  tormenting  Cossacks  and 
Russians.  They  have  no  hell  for  the  rectification  of  the  present  wrong 
relations  of  virtue  and  misery,  vice  and  happiness.  The  only  distinction 
they  appear  to  make  is  that  all  who  in  Kamtschatka  are  poor,  and  have 
few  small  and  weak  dogs,  shall  there  be  rich  and  be  furnished  with  strong 
and  fat  dogs.  The  power  of  imagination  is  very  remarkable  in  this  raw 
people,  bringing  the  future  life  so  near,  and  awakening  such  an  impatient 
longing  for  it  and  for  their  former  companions  that  they  often,  the 
sooner  to  secure  a  habitation  there,  anticipate  the  natural  time  of  their 
death  by  suicide.* 


4  Wilkes,  Narrative  of  the  TJ.  S.  Exploring  Expedition,  vol.  iii.  ch.  3. 

6  Jarves,  Hist,  of  the  Sandwich  Islands,  p.  42. 

6  Christoph  Meiners,  Vermischte  Schriften,  thl.  i.  sects.  169-178. 


BARBARIAN   NOTIONS   OF  A  FUTURE   LIFE.  71 

The  Esquimaux  betray  the  influence  of  their  clime  and  habits,  in  the 
formation  of  their  ideas  of  the  life  to  come,  as  plainly  as  the  Kamtscha- 
dales  do.  The  employments  and  enjoyments  of  their  future  state  are 
rude  and  earthy.  They  say  the  soul  descends  through  successive  places 
of  habitation,  the  first  of  which  is  full  of  pains  and  horrors.  The  good, 
— that  is,  the  courageous  and  skilful,  those  who  have  endured  severe 
hardships  and  mastered  many  seals, — passing  through  this  first  residence, 
find  that  the  other  mansions  regularly  improve.  They  finally  reach  an 
abode  of  perfect  satisfaction,  far  beneath  the  storms  of  the  sea,  where 
the  sun  is  never  obscured  by  night,  and  where  reindeer  wander  in  great 
droves  beside  waters  that  never  congeal,  and  wherein  the  whale,  the 
walrus,  and  the  best  sea-fowls  always  abound.'^  Hell  is  deep,  but  heaven 
deeper  still.  Hell,  they  think,  is  among  the  roots,  rocks,  monsters,  and 
cold  of  the  frozen  or  vexed  and  suffering  waters ;  but 

^'Beneath  tempestuous  seas  and  fields  of  ice 
Their  creed  has  placed  a  lowlier  paradise." 

The  Greenlanders,  too,  located  their  elysium  beneath  the  abysses  of 
the  ocean,  where  the  good  Spirit  Torngarsuk  held  his  reign  in  a  happy 
and  eternal  summer.  The  wizards,  who  pretended  to  visit  this  region  at 
will,  described  the  disembodied  souls  as  pallid,  and,  if  one  sought  to 
seize  them,  unsubstantial.^  Some  of  these  people,  however,  fixed  the 
site  -of  paradise  in  the  sky,  and  regarded  the  aurora  borealis  as  the  play- 
ing of  happy  souls.    So  Coleridge  pictures  the  Laplander 

"  Marking  the  streamy  banners  of  the  North, 
And  thinking  he  those  spirits  soon  should  join 
Who  there,  in  floating  robes  of  rosy  light, 
Dance  sportively." 

But  others  believed  this  state  of  restlessness  in  the  clouds  was  the  fate 
only  of  the  worthless,  who  were  there  pinched  with  hunger  and  plied 
with  torments.  All  agreed  in  looking  for  another  state  of  existence, 
where,  under  diverse  circumstances,  happiness  and  misery  should  be 
awarded,  in  some  degree  at  least,  according  to  desert.* 

The  Peruvians  taught  that  the  reprobate  were  sentenced  to  a  hell 
situated  in  the  centre  of  the  earth,  where  they  must  endure  centuries  of 
toil  and  anguish.  Their  paradise  was  away  in  the  blue  dome  of  heaven. 
There  the  spirits  of  the  worthy  would  lead  a  life  of  tranquil  luxury.  At 
the  death  of  a  Peruvian  noble  his  wives  and  servants  frequently  were  slain, 
to  go  with  him  and  wait  on  him  in  that  happy  region.^"  Many  authors, 
induding  Prescott,  yielding  too  easy  credence  to  the  very  questionable 
assertions  of  the  Spanish  chroniclers,  have  attributed  to  the  Peruvians  a 
belief  in  the  resurrection  of  the  body.  Various  travellers  and  writers 
have  also  predicated  this  belief  of  savage  nations  in  Central  Africa,  of 


t  Prichard,  Physical  Hist,  of  Mankind,  vol.  i.  oh.  2.  8  Egede,  Greenland,  eh.  18. 

•Dr.  Karl  Andree,  Gronland.  10 Prescott,  Conquest  of  Peru,  vol.  i.  ch.  3. 


72  BARBARIAN  NOTIONS   OF  A  FUTURE   LIFE. 


certain  South  Sea  islanders,  and  of  several  native  tribes  in  North  America. 
In  all  these  cases  the  supposition  is  probably  erroneous,  as  we  think  for 
the  following  reasons.  In  the  first  place,  the  idea  of  a  resurrection  of 
the  body  is  either  a  late  conception  of  the  associative  imagination,  or 
else  a  doctrine  connected  with  a  speculative  theory  of  recurring  epochs 
in  the  destiny  of  the  world ;  and  it  is  in  both  instances  too  subtle  and 
elaborate  for  an  uncultivated  people.  Secondly,  in  none  of  the  cases  re- 
ferred to  has  any  reliable  evidence  been  given  of  the  actual  existence  of 
the  belief  in  question.  It  has  merely  been  inferred,  by  persons  to  whose 
minds  the  doctrine  was  previously  familiar,  from  phenomena  by  no 
means  necessarily  implying  it.  For  example,  a  recent  author  ascribes  to 
the  Feejees  the  belief  that  there  will  be  a  resurrection  of  the  body  just 
as  it  was  at  the  time  of  death.  The  only  datum  on  which  he  founds  this 
astounding  assertion  is  that  they  often  seem  to  prefer  to  die  in  the  full 
vigor  of  manhood  rather  than  in  decrepit  old  age  !^^  Thirdly,  we  kno^ 
that  the  observation  and  statements  of  the  Spanish  monks  and  historians, 
in  regard  to  the  religion  of  the  pagans  of  South  America,  were  of  the 
most  imperfect  and  reckless  character.  They  perpetrated  gross  frauds, 
such  as  planting  in  the  face  of  high  precipices  white  stones  in  the  shape 
of  the  cross,  and  then  pointing  to  them  in  proof  of  their  assertion  that, 
before  the  Christians  came,  the  Devil  had  here  parodied  the  rites  and 
doctrines  of  the  gospel.^^  They  said  the  Mexican  goddess,  wife  of  the 
sun,  was  Eve,  or  the  Virgin  Mary,  and  Quetzalcoatl  was  St.  Thomas  1^' 
Such  affirmers  are  to  be  cautiously  followed.  Finally,  it  is  a  quite  signifi- 
cant fact  that  while  some  point  to  the  pains  which  the  Peruvians  took  in 
embalming  their  dead  as  a  proof  that  they  looked  for  a  resurrection  of 
the  body,  Acosta  expressly  says  that  they  did  not  believe  in  the  resurrec- 
tion, and  that  this  unbelief  was  the  cause  of  their  embalming.'*  Garci- 
laso  de  la  Vega,  in  his  "  Koyal  Commentaries  of  the  Peruvian  Incas,"  says 
that  when  he  asked  some  Peruvians  why  they  took  so  great  care  to  pre- 
serve in  the  cemeteries  of  the  dead  the  nails  and  hair  which  had  been 
cut  off,  they  replied  that  in  the  day  of  resurrection  the  dead  would 
come  forth  with  whatever  of  their  bodies  was  left,  and  there  would  be 
too  great  a  press  of  business  in  that  day  for  them  to  afford  time  to  go 
hunting  round  after  their  hair  and  nails  P^  The  fancy  of  a  Christian  is 
too  plain  here.  If  the  answer  were  really  made  by  the  natives,  they 
were  playing  a  joke  on  their  credulous  questioner,  or  seeking  to  please 
him  with  distorted  echoes  of  his  own  faith. 

The  conceits  as  to  a  future  life  entertained  by  the  Mexicans  varied 
considerably  from  those  of  their  neighbors  of  Peru.  Souls  neither  good 
nor  bad,  or  whose  virtues  and  vices  balanced  each  other,  were  to  enter  a 


11  Erskine,  Islands  of  the  Western  Pacific,  p.  248. 

12  Schoolcraft,  History,  &c.  of  the  Indian  Tribes,  part  v.  p.  93. 

13  Squier,  Serpent-Symbol  in  America,  p.  13. 

M  Acosta,  Natural  and  Moral  History  of  the  Indies,  hook  v.  oh.  7.  "^  Book  ii.  oh.  7. 


BARBARIAN  NOTIONS   OF  A   FUTURE   LIFE.  73 

medium  state  of  idleness  and  empty  content.  The  wicked,  or  those 
dying  in  any  of  certain  enumerated  modes  of  death,  went  to  Mictlan, 
a  dismal  hell  within  the  earth.  The  souls  of  those  struck  by  light- 
ning, or  drowned,  or  dying  by  any  of  a  given  list  of  diseases, — also 
the  souls  of  children, — ^were  transferred  to  a  remote  elysium,  Tlalocan. 
There  was  a  place  in  the  chief  temple  where,  it  was  supposed, 
once  a  year  the  spirits  of  all  the  children  who  had  been  sacrificed  to 
Tlaloc  invisibly  came  and  assisted  in  the  ceremonies.  The  ultimate 
heaven  was  reserved  for  warriors  who  bravely  fell  in  battle,  for  women 
who  died  in  labor,  for  those  offered  up  in  the  temples  of  the  gods,  and 
for  a  few  others.  These  passed  immediately,  to  the  house  of  the  sun, 
their  chief  god,  whom  they  accompanied  for  a  term  of  years,  with  songs, 
dances,  and  revelry,  in  his  circuit  around  the  sky.  Then,  animating  the 
forms  of  birds  of  gay  plumage,  they  lived  as  beautiful  songsters  among 
the  flowers,  now  on  earth,  now  in  heaven,  at  their  pleasure.^^  It  was  the 
Mexican  custom  to  dress  the  dead  man  in  the  garb  appropriated  to  the 
guardian  deity  of  his  craft  or  condition  in  life.  They  gave  him  a  jug  of 
water.  They  placed  with  him  slips  of  paper  to  serve  as  passports  through 
guarded  gates  and  perilous  defiles  in  the  other  world.  They  made  a  fire 
of  his  clothes  and  utensils,  to  warm  the  shivering  soul  while  traversing  a 
region  of  cold  winds  beyond  the  grave. ^'^  The  following  sentence  occurs 
in  a  poem  composed  by  one  of  the  old  Aztec  monarchs: — "Illustrious 
nobles,  loyal  subjects,  let  us  aspire  to  that  heaven  where  all  is  eternal 
and  corruption  cannot  come.  The  horrors  of  the  tomb  are  but  the 
cradle  of  the  sun,  and  the  shadows  of  death  are  brilliant  lights  for  the 
stars.^^18 

Amidst  the  mass  of  whimsical  conceptions  entering  into  the  faith  of 
the  widely-spread  tribes  of  North  America,  we  find  a  ruling  agreement  in 
the  cardinal  features  of  their  thought  concerning  a  future  state  of  exist- 
ence. In  common  with  nearly  all  barbarous  nations,  they  felt  great  fear 
of  apparitions.  The  Sioux  were  in  the  habit  of  addressing  the  deceased 
at  his  burial,  and  imploring  him  to  stay  in  his  own  place  and  not  come  to 
distress  them.  Their  funeral  customs,  too,  from  one  extremity  of  the 
continent  to  the  other,  were  very  much  alike.  Those  who  have  reported 
their  opinions  to  us,  from  the  earliest  Jesuit  missionaries  to  the  latest 
investigators  of  their  mental  characteristics,  concur  in  ascribing  to  them 
a  deep  trust  in  a  life  to  come,  a  cheerful  view  of  its  conditions,  and  a  re- 
markable freedom  from  the  dread  of  dying.  Charlevoix  says,  "The  best- 
established  opinion  among  the  natives  is  the  immortality  of  the  soul." 
On  the  basis  of  an  account  written  by  William  Penn,  Pope  composed  the 
famous  passage  in  his  "  Essay  on  Man :" — 

"  Lo !  the  poor  Indian,  whose  untator'd  mind 
Sees  God  in  clouds  and  hears  him  in  the  wind. 


l«  Clavigero,  History  of  Mexico,  book  vi.  sect.  1.  ^^  Ibid.  sect.  39. 

w  Prescott,  Conquest  of  Mexico,  vol.  i.  ch.  6. 


74  BARBARIAN  NOTIONS   OP   A  FUTURE   LIFE. 


His  soul  proud  Science  never  taught  to  stray 

Far  as  the  solar  walk  or  milky  way : 

Yet  simple  nature  to  his  faith  hath  given, 

Behind  the  cloud-topp'd  hill,  an  humbler  heaven, 

Some  safer  world  in  depth  of  woods  embraced, 

Or  happier  island  in  the  watery  waste. 

To  be,  contents  his  natural  desire : 

He  asks  no  angel's  wing,  no  seraph's  fire, 

But  thinks,  admitted  to  that  equal  sky, 

His  faithful  dog  shall  bear  him  company." 

Their  rude  instinctive  belief  in  the  soul's  survival,  and  surmises  as  to  its 
destiny,  are  implied  in  their  funeral  rites,  which,  as  already  stated,  were, 
with  some  exceptions,  strikingly  similar  even  in  the  remotest  tribes.^* 

In  the  bark  coffin,  with  a  dead  Indian  the  Onondagas  buried  a  kettle 
of  provisions,  a  pair  of  moccasins,  a  piece  of  deer-skin  and  sinews  of 
the  deer  to  sew  patches  on  the  moccasins,  which  it  was  supposed  the 
deceased  would  wear  out  on  his  journey.  They  also  furnished  him  with 
a  bow  and  arrows,  a  tomahawk  and  knife,  to  procure  game  with  to  live 
on  while  pursuing  his  way  to  the  land  of  spirits,  the  blissful  regions  of 
Ha-wah-ne-u.^**  Several  Indian  nations,  instead  of  burying  the  food,  sus- 
pended it  above  the  grave,  and  renewed  it  from  time  to  time.  Some  writers 
have  explained  this  custom  by  the  hypothesis  of  an  Indian  belief  in  two 
souls,  one  of  which  departed  to  the  realm  of  the  dead,  while  the  other 
tarried  by  the  mound  until  the  body  was  decayed,  or  until  it  had  itself 
found  a  chance  to  be  born  in  a  new  body.^^  The  supposition  seems  forced 
and  extremely  doubtful.  The  truth  probably  lies  in  a  simpler  explana- 
tion, which  will  be  offered  further  on. 

The  Winnebagoes  located  paradise  above,  and  called  the  milky  way 
the  "  Eoad  of  the  Dead.^'^^  It  was  so  white  with  the  crowds  of  journey- 
ing ghosts !  But  almost  all,  like  the  Ojibways,  imagined  their  elysium  to 
lie  far  in  the  West.  The  soul,  freed  from  the  body,  follows  a  wide  beaten 
path  westward,  and  enters  a  country  abounding  with  all  that  an  Indian 
covets.  On  the  borders  of  this  blessed  land,  in  a  long  glade,  he  finds  his 
relatives,  for  many  generations  back,  gathered  to  welcome  him.'^'  The 
Chippewas,  and  several  other  important  tribes,  always  kindled  fires  on 
the  fresh  graves  of  their  dead,  and  kept  them  burning  four  successive 
nights,  to  light  the  wandering  souls  on  their  way.^*  An  Indian  myth 
represents  the  ghosts  coming  back  from  Ponemah,  the  land  of  the  Here- 
after, and  singing  this  song  to  the  miraculous  Hiawatha : — 

"Do  not  lay  such  heavy  burdens 
On  the  graves  of  those  you  bury. 
Not  such  weight  of  furs  and  wampum, 

19  Baumgarten,  Geschichte  der  Volker  von  America,  xiii.  haupts. :  vom  Tod,  Vergrabniss,  und 
Trauer. 

20  Clarke,  Onondaga,  vol.  i.  p.  51. 

21  Miiller,  Geschichte  der  Amerikanischen  TJrreligionen,  sect.  66. 

22  Schoolcraft,  History,  &c.  of  the  Indian  Tribes,  part  iv.  p.  240. 

23  Ibid,  part  ii.  p.  135.  24  ibid,  part  v.  p.  64;  part  iv.  p.  55. 


BARBARIAN   NOTIONS   OF   A  FUTURE   LIFE.  75 

Not  such  weight  of  pots  and  kettles ; 
For  the  spirits  faint  beneath  them. 
Only  give  them  food  to  carry, 
Only  give  them  fire  to  light  them. 
Four  days  is  the  spirit's  journey 
To  the  land  of  ghosts  and  shadows, 
Four  its  lonely  night-encampments. 
Therefore,  when  the  dead  are  buried, 
Let  a  fire,  as  night  approaches, 
Four  times  on  the  grave  be  kindled, 
That  the  soul  upon  its  journey 
May  not  grope  about  in  darkness."25 

The  subject  of  a  future  state  seems  to  have  been  by  far  the  most  pro- 
minent one  in  the  Indian  imagination.  They  relate  many  traditions  of 
persons  who  have  entered  it,  and  returned,  and  given  descriptions  of  it. 
A  young  brave,  having  lost  his  betrothed,  determined  to  follow  her  to  the 
land  of  souls.  •  Far  South,  beyond  the  region  of  ice  and  snows,  he  came 
to  a  lodge  standing  before  the  entrance  to  wide  blue  plains.  Leaving 
his  body  there,  he  embarked  in  a  white  stone  canoe  to  cross  a  lake.  He 
saw  the  souls  of  wicked  Indians  sinking  in  the  lake  ;  but  the  good  gained 
an  elysian  shore,  where  all  was  warmth,  beauty,  ease,  and  eternal  youth, 
and  where  the  air  was  food.  The  Master  of  Breath  sent  him  back,  but 
promised  that  he  might  at  death  return  and  stay.'^®  The  Wyandots  tell  of 
a  dwarf,  Tcha-ka-bech,  who  climbed  a  tree  which  grew  higher  as  often  as 
he  blew  on  it.  At  last  he  reached  heaven,  and  discovered  it  to  be  an 
excellent  place.  He  descended  the  tree,  building  wigwams  at  inter- 
vals in  the  branches.  He  then  returned  with  his  sister  and  nephew, 
resting  each  night  in  one  of  the  wigwams.  He  set  his  traps  up  there  to 
catch  animals.  Eising  in  the  night  to  go  and  examine  his  traps,  he 
saw  one  all  on  fire,  and,  upon  approaching  it,  found  that  he  had  caught 
the  sun ! 

Where  the  Indian  is  found  believing  in  a  Devil  and  a  hell,  it  is  the  re- 
sult of  his  intercourse  with  Europeans.  These  elements  of  horror  were 
foreign  to  his  original  religion. ^^  There  are  in  some  quarters  faint  traces 
of  a  single  purgatorial  or  retributive  conception.  It  is  a  representation 
of  paradise  as  an  island,  the  ordeal  consisting  in  the  passage  of  the  dark 
river  or  lake  which  surrounds  it.  The  worthy  cross  with  entire  facility, 
the  unworthy  only  after  tedious  struggles.  Some  say  the  latter  are 
drowned ;  others,  that  they  sink  up  to  their  chins  in  the  water,  where 
they  pass  eternity  in  vain  desires  to  attain  the  alluring  land  on  which 
they  gaze.^^  Even  this  notion  may  be  a  modification  consequent  upon 
European  influence.  At  all  events,  it  is  subordinate  in  force  and  only 
occasional  in  occurrence.  For  the  most  part,  in  the  Indian  faith  mercy 
swallows  up  the  other  attributes  of  the  Great  Spirit.     The  Indian  dies 

25  Longfellow,  Song  of  Hiawatha,  xix. :  The  Ghosts. 
2*  Schoolcraft,  Indian  in  his  Wigwam,  p.  79. 

27  Loskiel,  Hist.  Mission  of  United  Brethren  to  N.  A.  Indians,  part  i.  ch.  3. 

28  Schoolcraft,  Indian  in  his  Wigwam,  p.  202.    History,  &c.  of  Indian  Tribes,  part  iv.  p.  173. 


76  BAEBARIAN  NOTIONS   OF   A  FUTURE   LIFE. 


without  fear-,  looking  for  no  punishments,  only  for  rewards.^  He  regards 
the  Master  of  Breath  not  as  a  holy  judge,  but  as  a  kind  father.  He 
welcomes  death  as  opening  the  door  to  a  sweet  land.  Ever  charm- 
ingly on  his  closing  eyes  dawns  the  prospect  of  the  aboriginal  elysium, 
a  gorgeous  region  of  soft  shades,  gliding  streams,  verdant  groves  wav- 
ing in  gentle  airs,  warbling  birds,  herds  of  stately  deer  and  buffalo 
browsing  on  level  plains.  It  is  the  earth  iti  noiseless  and  solemn  meta- 
morphosis.^" 

We  shall  conclude  this  chapter  by  endeavoring  to  explain  the  pur- 
port and  origin  of  the  principal*  ceremonies  and  notions  which  have  now 
been  set  forth  pertaining  to  the  disembodied  state.  The  first  source  of 
these  particulars  is  to  be  sought,  not  in  any  clear  mental  perceptions,  or 
conscious  dogmatic  belief,  but  in  the  natural  workings  of  affection, 
memory,  and  sentiment.  Among  almost  every  people,  from  the  Chinese 
to  the  Araucanians,  from  the  Ethiopians  to  the  Dacotahs,  rites  of  honor 
have  been  paid  to  the  dead,  various  offerings  have  been  placed  at  their 
graves.  The  Vedas  enjoin  the  offering  of  a  cake  to  the  ghosts  of  ances- 
tors back  to  the  third  generation.  The  Greeks  were  wont  to  pour  wine, 
oil,  milk,  and  blood  into  canals  made  in  the  graves  of  their  dead.  The 
early  Christians  adopted  these  "  Feasts  of  the  Dead" — as  Augustine  and 
Tertullian  call  them — from  the  heathen,  and  celebrated  them  over  the 
graves  of  their  martyrs  and  of  their  other  deceased  friends.  Such"  customs 
as  these  among  savages  like  the  Shillooks  or  the  Choctaws  are  usually 
supposed  to  imply  the  belief  that  the  souls  of  the  deceased  remain  about 
the  places  of  sepulture  and  physically  partake  of  the  nourishment  thus 
furnished.  The  interpretation  is  farther  fetched  than  need  be,  and  is 
unlikely  ;  or,  at  all  events,  if  it  be  true  in  some  cases,  it  is  not  the  whole 
truth.  In  the  first  place,  these  people  see  that  the  food  and  drink  re- 
main untouched,  the  weapons  and  utensils  are  left  unused  in  the  grave. 
Secondly,  there  are  often  certain  features  in  the  barbaric  ritual  obviously 
metaphorical,  incapable  of  literal  acceptance.  For  instance,  the  Winne- 
bagoes  light  a  small  fire  on  the  grave  of  a  deceased  warrior  to  light  him 
on  his  journey  to  the  land  of  souls,  although  they  say  that  journey  extends 
to  a  distance  of  four  days  and  nights  and  is  wholly  invisible.  They  Hght 
and  tend  that  watch-fire  as  a  memorial  of  their  departed  companion  and  a 
rude  expression  of  their  own  emotions  ;  as  an  unconscious  emblem  of  their  own 
struggling  faith,  not  as  a  beacon  to  the  straying  ghost.  Again,  the  Indian 
mother,  losing  a  nursing  infant,  spurts  some  of  her  milk  into  the  fire, 
that  the  little  spirit  may  not  want  for  nutriment  on  its  solitary  path." 
Plato  approvingly  quotes  Hesiod's  statement  that  the  souls  of  noble  men 
become  guardian  demons  coursing  the  air,  messengers  and  agents  of  the 
gods  in  the  world.  Therefore,  he  adds,  "we  should  reverence  their 
tombs  and  establish  solemn  rites  and  offerings  there  ;"  though  by  his  very 


»  Schoolcraft,  History  of  Indian  Tribes,  part  ii.  p.  68.  »>  Ibid.  pp.  403,  404. 

81  Andree,  North  America,  p.  246. 


BARBARIAN   NOTIONS   OF   A   FUTURE   LIFE.  77 

statement  these  places  were  not  the  dwellings  or  haunts  of  the  freely- 
circuiting  spirits.^^ 

Not  by  an  intellectual  doctrine,  but  by  an  instinctive  association,  when 
not  resisted  and  corrected,  we  connect  the  souls  of  the  dead  in  our 
thoughts  with  the  burial-places  of  their  forms.  The  New  Zealand  priests 
pretend  by  their  speUs  to  bring  wandering  souls  within  the  enclosed 
graveyards.^'  These  sepulchral  folds  are  full  of  ghosts.  A  sentiment 
native  to  the  human  breast  draws  pilgrims  to  the  tombs  of  Shakspeare 
and  Washington,  and,  if  not  restrained  and  guided  by  cultivated  thought, 
would  lead  them  to  make  offerings  there.  Until  the  death  of  Louis  XV., 
the  kings  of  France  lay  in  state  and  were  served  as  in  life  for  forty  days 
after  they  died.'*  It  would  be  ridiculous  to  attempt  to  wring  any  doc- 
trinal significance  from  these  customs.  The  same  sentiment  which,  in  one 
form,  among  the  Alfoer  inhabitants  of  the  Arru  Islands,  when  a  man 
dies,  leads  his  relatives  to  assemble  and  destroy  whatever  he  has  left, 
— ^which,  in  another  form,  causes  the  Papist  to  offer  burning  candles, 
wreaths,  and  crosses,  and  to  recite  prayers,  before  the  shrines  of  the  dead 
saints, — ^which,  in  still  another  form,  moved  Albert  Dlirer  to  place  all  the 
pretty  playthings  of  his  child  in  the  coffin  and  bury  them  with  it, — this 
same  sentiment,  in  its  undefined  spontaneous  workings,  impelled  the 
Peruvian  to  embalm  his  dead,  the  Blackfoot  to  inter  his  brave's  hunting- 
equipments  with  him,  and  the  Cherokee  squaw  to  hang  fresh  food  above 
the  totem  on  her  husband's  grave-post.  What  should  we  think  if  we 
could  foresee  that,  a  thousand  years  hence,  when  the  present  doctrines 
and  customs  of  France  and  America  are  forgotten,  some  antiquary, 
seeking  the  reason  why  the  mourners  in  Pfere-la-Chaise  and  Mount 
Auburn  laid  clusters  of  flowers  on  the  graves  of  their  lamented  ones, 
should  deliberately  conclude  that  it  was  believed  the  souls  remained  in 
the  bodies  in  the  tomb  and  enjoyed  the  perfume  of  the  flowers?  An 
American  traveller,  writing  from  Vienna  on  All-Saints^  I>ay,  in  1855,  de- 
scribes the  avenues  of  the  great  cemetery  filled  with  people  hanging  fes- 
toons of  flowers  on  the  tombstones,  and  placing  burning  candles  of  wax 
on  the  graves,  and  kneeling  in  devotion ;  it  being  their  childish  belief,  he 
says,  that  their  prayers  on  this  day  have  efficacy  to  release  their  deceased 
relatives  from  purgatory,  and  that  the  dim  taper  flickering  on  the  sod 
lights  the  unbound  soul  to  its  heavenly  home.  Of  course  these  rites  are 
not  literal  expressions  of  literal  beliefs,  but  are  symbols  of  ideas,  emblems 
of  sentiments,  figurative  and  inadequate  shadows  of  a  theological  doc- 
trine, although,  as  is  well  known,  there  is,  among  the  most  ignorant  per- 
sons, scarcely  any  deliberately-apprehended  distinction  between  image 
and  entity,  material  representation  and  spiritual  verity. 

If  a  member  of  the  Oneida  tribe  died  when  they  were  away  from  home, 
they  buried  him  with  great  solemnity,  setting  a  mark  over  the  grave ;  and 


82  Republic,  book  v.  ch.  15.  ^  B.  Taylor,  New  Zealand,  ch.  7. 

**  Meiners,  Kritische  Qeschichte  der  Eeligionen,  buch  iii.  absch.  1. 
6 


78  BARBARIAN   NOTIONS   OF   A   FUTURE   LIFE. 


whenever  they  passed  that  way  afterwards  they  visited  the  spot,  singing 
a  mournful  song  and  casting  stones  upon  it,  thus  giving  symbolic  expres- 
sion to  their  feelings.  It  would  be  absurd  to  suppose  this  song  an  incan- 
tation to  secure  the  repose  of  the  buried  brave,  and  the  stones  thrown  to 
prevent  his  rising ;  yet  it  would  not  be  more  incredible  or  more  remote 
from  the  facts  than  many  a  commonly-current  interpretation  of  bar- 
barian usages.  An  amusing  instance  of  error — well  enforcing  the  need  of 
extreme  caution  in  drawing  inferences — is  afforded  by  the  example  of 
those  explorers  who,  finding  an  extensive  cemetery  where  the  aborigines 
had  buried  all  their  children  apart  from  the  adults,  concluded  they  had 
discovered  the  remains  of  an  ancient  race  of  pigmies  !^^ 

The  influence  of  unspeculative  affection,  memory,  and  sentiment  goes 
far  towards  accounting  for  the  funeral  ritual  of  the  barbarians.  But  it 
is  not  sufficient.  We  must  call  in  further  aid ;  and  that  aid  we  find  in 
the  arbitrary  conceits,  the  poetic  associations,  and  the  creative  force  of 
unregulated  fancy  and  imagination.  The  poetic  faculty  which,  supplied 
with  materials  by  observation  and  speculation,  constructed  the  complex 
mythologies  of  Egypt  and  Greece,  and  which,  turning  on  its  own j;e- 
sources,  composed  the  Arabian  tales  of  the  genii  and  the  modern  litera- 
ture of  pure  fiction, — is  particularly  active,  fertile,  and  tyrannical, 
though  in  a  less  continuous  and  systematic  form,  in  the  barbarian  mind. 
Acting  by  wild  fits  and  starts,  there  is  no  end  to  the  extravagant  conjec- 
tures and  visions  it  bodies  forth.  Destitute  of  philosophical  definitions, 
totally  unacquainted  with  critical  distinctions  or  analytic  reflection, 
absurd  notions,  sober  convictions,  dim  dreams,  and  sharp  perceptions 
run  confusedly  together  in  the  minds  of  savages.  There  is  to  them  no 
clear  and  permanent  demarcation  between  rational  thoughts  and  crazy 
fancies.  Now,  no  phenomenon  can  strike  more  deeply  or  work  more 
powerfully  in  human  nature,  stirring  up  the  exploring  activities  of  intel- 
lect and  imagination,  than  the  event  of  death,  with  its  bereaving  stroke 
and  prophetic  appeal.  Accordingly,  we  should  expect  to  find  among 
uncultivated  nations,  as  we  actually  do,  a  vast  medley  of  fragmentary 
thoughts  and  pictures — plausible,  strange,  lovely,  or  terrible — relating  to 
the  place  and  fate  of  the  disembodied  soul.  These  conceptions  would 
naturally  take  their  shaping  and  coloring,  in  some  degree,  from  the 
scenery,  circumstances,  and  experience  amidst  which  they  were  conceived 
and  born.  Sometimes  these  figments  were  consciously  entertained  as 
wilful  inventions,  distinctly  contemplated  as  poetry.  Sometimes  they 
were  superstitiously  credited  in  all  their  grossness  with  full  assent  of  soul. 
Sometimes  all  coexisted  in  vague  bewilderment.  These  lines  of  separa- 
tion unquestionably  existed :  the  difficulty  is  to  know  where,  in  given 
instances,  to  draw  them,  A  few  examples  will  serve  at  once  to  illustrate 
the  operation  of  the  principle  now  laid  down,  and  to  present  still  further 
specimens  of  the  barbarian  notions  of  a  future  life. 

K  Smithsonian  Contributions,  vol.  ii.    Squier's  Aboriginal  Monuments,  appendix,  pp.  127-131. 


BARBARIAN  NOTIONS   OF  A  FUTURE   LIFE.  79 


Some  Indian  tribes  made  offerings  to  the  spirits  of  their  departed 
heroes  by  casting  the  boughs  of  various  trees  around  the  ash,  saying  that 
the  branches  of  this  tree  were  eloquent  with  the  ghosts  of  their  warrior 
sires,  who  came  at  evening  in  the  chariot  of  cloud  to  fire  the  young  to 
deeds  of  war.^®  There  is  an  Indian  legend  of  a  witch  who  wore  a  mantle 
composed  of  the  scalps  of  murdered  women.  Taking  this  off,  she  shook 
it,  and  all  the  scalps  uttered  shrieks  of  laughter.  Another  describes  a 
magician  scudding  across  a  lake  in  a  boat  whose  ribs  were  live  rattle- 
snakes.^' An  exercise  of  mind  virtually  identical  with  that  which  gave 
these  strokes  made  the  Philippine  Islanders  say  that  the  souls  of  those 
•who  die  struck  by  lightning  go  up  the  beams  of  tlie  rainbow  to  a  happy 
place,  and  animated  Ali  to  declare  that  the  pious,  on  coming  out  of 
their  sepulchres,  shall:  find  awaiting  them  white-winged  camels  with 
saddles  of  gold.  The  Ajetas  suspended  the  bow  and  arrows  of  a  deceased 
Papuan  above  his  grave,  and  conceived  him  as  emerging  from  beneath 
every  night  to  go  a-hunting.^^  The  fisherman  on  the  coast  of  Lapland 
was  interred  in  a  boat,  and  a  flint  and  combustibles  were  given  him  to 
light  him  along  the  dark  cavernous  passage  he  was  to  traverse.  The 
Dyaks  of  Borneo  believe  that  every  one  whose  head  they  can  get  posses- 
sion of  here  will  in  the  future  state-be  their  servant:  co-nsequently,  they 
make  a  business  of  "  head-hunting,"  accumulating  the  ghastly  visages  of 
their  victims  in  their  huts.^'  The  Caribs  have  a  sort  of  sensual  paradise 
for  the  **  brave  and  virtuous,"  where,  it  is  promised,  they  shall  enjoy  the 
sublimated  experience  of  all  their  earthly  satisfactions ;  but  the  "  de- 
generate and  cowardly"  are  threatened  with  eternal  banishment  beyond 
the  mountains,  where  they  shall  be  tasked  and  driven  as  slaves  by  their 
enemies.*^  The  Ilispaniolians  locate  their  elysium  in  a  pleasant  valley  _^ 
abounding  with  guava,  delicious  fruits,  cool  shades,  and  murmuring 
rivulets,  where  they  expect  to  live  again  with  their  departed  ancestors 
and  friends.*^  The  Patagonians  say  the  stars  are  their  translated  coun- 
trymen, and  the  milky  way  is  a  field  where  the  departed  Patagonians 
hunt  ostriches.  Clouds  are  the  feathers  of  the  ostriches  they  kill.*^  The 
play  is  here  seen  of  the  same  mythological  imagination  which,  in  Italy, 
pictured  ^  writhing  giant  beneath  Mount  Vesuvius,  and,  in  Greenland, 
looked  on  the  Pleiades  as  a  group  of  dogs  surrounding  a  white  bear,  and 
on  the  belt  of  Orion  as  a  company  of  Greenlanders  placed  there  because 
they  could  not  find  the  way  to  their  own  country.  Black  Bird,  the  re- 
doubtable chief  of  the  0-Ma-Haws,  when  dying,  said  to  his  people,  "Bury 
me  on  yonder  lofty  bluff  on  the  banks  of  the  Missouri,  where  I  can  see 
the  men  and  boats  passing  by  on  the  river."*^  Accordingly,  as  soon  as  he 
ceased  to  breathe,  they  set  him  there,  on  his  favorite  steed,  and  heaped 
the  earth  around  him.     This  does  not  imply  any  believed  doctrine,  in 

»  Browne,  Trees  of  America,  p,  328.  87  Schoolcraft,  Hist.  <fec.  part  i.  pp.  32-34. 

88  Earl,  The  Papuans,  p.  132.  39  Earl,  The  Eastern  Seas,  ch.  8. 

»  Edwards,  Hist,  of  the  West  Indies,  book  i.  ch.  2.  «  Ibid.  ch.  3. 

•fi  Falkner,  Patagonia,  ch.  5.  **  Catlin,  North  American  Indians,  vol.  ii.  p.  6. 


80  BARBARIAN  NOTIONS   OF   A   FUTURE   LIFE. 


our  sense  of  the  term,  but  is  plainly  a  spontaneous  transference  for  the 
naoment,  by  the  poetic  imagination,  of  the  sentiments  of  the  living  man 
to  the  buried  body. 

The  unhappy  Africans  who  were  snatched  from  their  homes,  enslaved 
and  cruelly  tasked  in  the  far  West  India  islands,  pined  under  their  fate 
with  deadly  homesickness.  The  intense  longing  moulded  their  plastic 
belief,  just  as  the  sensation  from  some  hot  bricks  at  the  feet  of  a  sleep- 
ing man  shaped  his  dreams  into  a  journey  up  the  side  of  jEtna.  TJiey 
fancied  that  if  they  died  they  should  immediately  live  again  in  their 
fatherland.  They  committed  suicide  in  great  numbers.  At  last,  when 
other  means  had  failed  to  check  this  epidemic  of  self-destruction,  a 
cunning  overseer  brought  them  ropes  and  every  facility  for  hanging, 
and  told  them  to  hang  themselves  as  fast  as  they  pleased,  for  their 
master  had  bought  a  great  plantation  in  Africa,  and  as  soon  as  they  got 
there  they  would  be  set  to  work  on  it.  Their  helpless  credulity  took 
the  impression ;  and  no  more  suicides  occurred.** 

The  mutual  formative  influences  exerted  upon  a  people's  notions  con- 
cerning the  future  state,  by  the  imagination  of  their  poets  and  the  pecu- 
liarities of  their  clime,  are  perhaps  nowhere  more  conspicuously  exhibited 
than  in  the  case  of  the  Caledonians  who  at  an  early  period  dwelt  in  North 
Britain.  They  had  picturesque  traditions  locating  the  habitation  of 
ghosts  in  the  air  above  their  fog-draped  mountains.  They  promised 
rewards  for  nothing  but  valor,  and  threatened  punishments  for  nothing 
but  cowardice;  and  even  of  these  they  speak  obscurely.  Nothing  is  said 
of  an  under-world.  They  supposed  the  ghosts  at  death  floated  upward 
naturally,  true  children  of  the  mist,  and  dwelt  forever  in  the  air,  where 
they  spent  an  inane  existence,  indulging  in  sorrowful  memories  of  the 
past,  and,  in  unreal  imitation  of  their  mortal  occupations,  chasing  boars 
of  fog  amid  hills  of  cloud  and  valleys  of  shadow.  The  authority  for 
these  views  is  Ossian,  *'  whose  genuine  strains,''  Dr.  Good  observes,  "  as- 
sume a  higher  importance  as  historical  records  than  they  can  claim  when 
considered  as  fragments  of  exquisite  poetry." 

"  A  dark  red  stream  comes  down  from  the  hill.  Crugal  sat  upon  the 
beam ;  he  that  lately  fell  by  the  hand  of  Swaran  striving  in  the  battle  of 
heroes.  His  face  is  like  the  beam  of  the  setting  moon  ;  his  robes  are  of 
the  clouds  of  the  hill ;  his  eyes  are  like  two  decaying  flames ;  dark  is 
the  wound  on  his  breast.  The  stars  dim-twinkled  through  his  form,  and 
his  voice  was  like  the  sound  of  a  distant  stream.  Dim  and  in  tears  he 
stood,  and  stretched  his  pale  hand  over  the  hero.  Faintly  he  raised  his 
feeble  voice,  like  the  gale  of  the  reedy  Lego.  '  My  ghost,  O'Connal,  is  on 
my  native  hills,  but  my  corse  is  on  the  sands  of  Ullin.  Thou  shalt  never 
talk  with  Crugal  nor  find  his  lone  steps  on  the  heath.  I  am  light  as  the 
blast  of  Cromla,  and  I  move  like  the  shadow  of  mist.  Connal,  son  of 
Colgar,  I  see  the  dark  cloud  of  death.     It  hovers  over  the  plains  of  Lena. 

*4  Meiners,  Qeschichte  der  Religionen,  buch  xir.  sect.  766. 


BARBARIAN  NOTIONS   OF   A   FUTURE   LIFE.  81 

The  sons  of  green  Erin  shall  fall.  Kemove  from  the  field  of  ghosts.* 
Like  the  darkened  moon,  he  retired  in  the  midst  of  the  whistling  blast." 

We  recognise  here  several  leading  traits  in  all  the  early  unspeculative 
faiths, — the  vapory  form,  the  echoless  motion,  the  marks  of  former  wounds, 
the  feeble  voice,  the  memory  of  the  past,  the  mournful  aspect,  and  the 
prophetic  words.  But  the  rhetorical  imagery,  the  scenery,  the  location 
of  the  spirit-world  in  the  lower  clouds,  are  stamped  by  emphatic  climatic 
peculiarities,  whose  origination,  easily  traceable,  throws  light  on  the 
growth  of  the  whole  mass  of  such  notions  everywhere. 

Two  general  sources  have  now  been  described  of  the  barbarian  con- 
ceptions in  relation  to  a  future  state.  First,  the  natural  operation  of  an 
earnest  recollection  of  the  dead ;  sympathy,  regret,  and  reverence  for 
them  leading  the  thoughts  and  the  heart  to  grope  after  them,  to  brood 
over  the  possibilities  of  their  fate,  and  to  express  themselves  in  rites  and 
emblems.  Secondly,  the  mythological  or  arbitrary  creations  of  the 
imagination  when  it  is  set  strongly  at  work,  as  it  must  be  by  the  solemn 
phenomena  associated  with  death.  But  beyond  these  two  comprehen- 
sive statements  there  is,  directly  related  to  the  matter,  and  worthy  of 
separate  illustration,  a  curious  action  of  the  mind,  which  has  been  very 
extensively  experienced  and  fertile  of  results.  It  is  a  peculiar  example 
of  the  unconscious  impartation  of  objective  existence  to  mental  ideas. 
With  the  death  of  the  body  the  man  does  not  cease  tcf  live  in  the 
remembrance,  imagination,  and  heart  of  his  surviving  friends.  By  an 
unphilosophical  confusion,  this  internal  image  is  credited  as  an  external 
existence.  The  dead  pass  from  their  customary  haunts  in  our  society  to 
the  imperishable  domain  of  ideas.  This  visionary  world  of  memory  and 
fantasy  is  projected  outward,  located,  furnished,  and  constitutes  the 
future  state  apprehended  by  the  barbarian  mind.  Feuerbach  says  in  his 
subtle  and  able  Thoughts  on  Death  and  Immortality,  "The  Eealm  of 
Memory  is  the  Land  of  Souls."  Ossian,  amid  the  midnight  mountains, 
thinking  of  departed  warriors  and  listening  to  the  tempest,  fills  the  gale 
with  the  impersonations  of  his  thoughts,  and  exclaims,  "  I  hear  the  steps  of  the 
dead  in  the  dark  eddying  blast." 

The  barbarian  brain  seems  to  have  been  generally  impregnated  with 
the  feeling  that  every  thing  else  has  a  ghost  as  well'  as  man.  The  Gauls 
lent  money  in  this  world  upon  bills  payable  in  the  next.  They  threw 
letters  upon  the  funeral-pile  to  be  read  by  the  soul  of  the  deceased.^ 
As  the  ghost  was  thought  to  retain  the  scars  of  injuries  inflicted  upon 
the  body,  so,  it  appears,  these  letters  were  thought,  when  destroyed,  to 
leave  impressions  of  what. had  been  written  on  them.  The  custom  of 
burning  or  burying  things  with-  the  dead  probably  arose,  in  some  cases 
at  least,  from  the  supposition  that  every  object  has  its  manes.  The  obolus 
for  Charon,  the  cake  of  honey  for  Cerberus, — the  shadows  of  these  articles 
would  be  borne  and  used  by  the  shadow  of  the  dead  man.     Leonidas 

«  Pomponius  Mela,  De  Orbis  Situ,  iii.  2. 


82  BARBARIAN   NOTIONS   OF  A   FUTURE   LIFE. 


saying,  "  Bury  me  on  my  shield :  I  will  enter  even  Hades  as  a  Lacedae- 
monian,"*^ must  either  have  used  the  word  Hades  by  metonymy  for  the 
grave,  or  have  imagined  that  a  shadowy  fac-shnile  of  what  was  interred  in 
the  grave  went  into  the  grim  kingdom  of  Pluto.  It  was  a  custom  with 
some  Indian  tribes,  on  the  new-made  grave  of  a  chief,  to  slay  his  chosen 
horse ;  and  when  he  fell  they  supposed 

"  That  then,  upon  the  dead  man's  plain, 
The  rider  grasp'd  his  steed  again." 
f 

The  hunter  chases  the  deer,  each  alike  a  shade.  A  Feejee  once,  in 
presence  of  a  missionary,  took  a  weapon  from  the  grave  of  a  buried 
companion,  saying,  "  The  ghost  of  the  club  has  gone  with  him."  The 
Iroquois  tell  of  a  woman  who  was  chased  by  a  ghost.  She  heard  his 
faint  war-whoop,  his  spectre-voice,  and  only  escaped  with  her  life  because 
his  war-club  was  but  a  shadow  wielded  by  an  arm  of  air.  The  Slavo- 
nians sacrificed  a  warrior's  horse  at  his  tomb.*'^  Nothing  seemed  to  the 
Northman  so  noble  as  to  enter  Valhalla  on  horseback,  with  a  numerous 
retinue,  in  his  richest  apparel  and  finest  armor.  It  was  firmly  believed. 
Mallet  says,  that  Odin  himself  had  declared  that  whatsoever  was  burned 
or  buried  with  the  dead  accompanied  them  to  his  palace.*^  Before  the 
Mohammedan  era,  on  the  death  of  an  Arab,  the  finest  camel  he  had 
owned  was  tfed  to  a  stake  beside  his  grave,  and  left  to  expire  of  hunger 
over  the  body  of  his  master,  in  order  that,  in  the  region  into  which  death 
had  introduced  him,  he  should  be  supplied  with  his  usual  bearer.*^  The 
Chinese — ^who  surpass  all  other  people  in  the  offerings  and  worship  paid 
at  the  sepulchres  of  their  ancestors — make  little  paper  houses,  fill  them 
with  images  of  furniture,  utensils,  domestics,  and  all  the  appurtenances 
of  the  family  economy,  and  then  burn  them,  thus  passing  them  into  the 
invisible  state  for  the  use  of  the  deceased  whom  they  mourn  and  honor .^ 
It  is  a  touching  thought  with  the  Greenlanders,  when  a  child  dies,  to  bury 
a  dog  with  him  as  a  guide  to  the  land  of  souls ;  for,  they  say,  the  dog  is 
able  to  find  his  way  anywhere.^^  The  shadow  of  the  faithful  servant 
guides  the  shadow  of  the  helpless  child  to  heaven.  In  fancy,  not  with- 
out a  moved  heart,  one  sees  this  spiritual  Bernard  dog  bearing  the  ghost- 
child  on  his  back,  over  the  spectral  Gothard  of  death,  safe  into  the 
sheltering  hospice  of  the  Greenland  paradise. 

It  is  strange  to  notice  the  meeting  of  extremes  in  the  rude  antithe- 
tical correspondence  between  Plato's  doctrine  of  archetypal  ideas,  the 
immaterial  patterns  of  earthly  things,  and  the  belief  of  savages  in  the 
ghosts  of  clubs,  arrows,  sandals,  and  provisions.  The  disembodied  soul 
of  the  philosopher,  an  eternal  idea,  turns  from  the  empty  illusions  of 
matter  to  nourish  itself  with  the  substance  of  real  truth.     The  spectre 

<6  Translation  of  Greek  Anthology,  in  Bohn's  Library,  p.  58. 

47  Wilkinson,  Dalmatia  and  Montenegro,  vol.  i.  ch.  1.  48  Northern  Antiquities,  ch.  10. 

45  Lamartine,  History  of  Turkey,  book  i.  ch.  10.  60  Kidd,  China,  sect.  a. 

W  Crantz,  History  of  Greenland,  book  iii.  ch.  6,  sect.  47. 


DRUIDIC    DOCTRINE    OF   A   FUTURE   LIFE.  83 


of  the  Mohawk  devours  the  spectre  of  the  haunch  of  roast  venison  hung 
over  his  grave.  And  why  should  not  the  two  shades  be  conceived,  if 
either  ? 

"  Pig,  bullock,  goose,  must  have  their  goblins  too, 
Else  ours  would  have  to  go  without  their  dinnera : 
If  that  starvation-doctrine  were  but  true. 
How  hard  the  fate  of  gormandizing  sinners!" 

The  conception  of  ghosts  has  been  still  further  introduced  also  into  the 
realm  of  mathematics  in  an  amusing  manner.  Bishop  Berkeley,  bantered 
on  his  idealism  by  Halley,  retorted  that  he  too  was  an  idealist ;  for  his 
ultimate  ratios — terms  only  appearing  with  the  disappearance  of  the 
forms  in  whose  relationship  they  consist — were  but  the  ghosts  of  departed 
quantities !  It  may  be  added  here  that,  according  to  the  teachings  of 
physiological  psychology,  all  memories  or  recollected  ideas  are  literally 
the  ghosts  of  departed  sensations. 

We  have  thus  seen  that  the  conjuring  force  of  fear,  with  its  dread 
apparitions,  the  surmising,  half-articulate  struggles  of  affection,  the  dreams 
of  memory,  the  lights  and  groups  of  poetry,  the  crude  germs  of  metar 
physical  speculation,  the  deposits  of  the  inter-action  of  human  experience 
and  phenomenal  nature, — now  in  isolated  fragments,  again,  huddled  indis- 
criminately together— conspire  to  compose  the  barbarian  notions  of  a 
future  life. 


CHAPTER  n. 

DRUIDIC   DOCTRINE   OF   A   FUTURE   LIFE. 

That  strange  body  of  men,  commonly  known  as  the  Druids,  who  con- 
stituted what  may,  with  some  correctness,  be  called  the  Celtic  priesthood, 
were  the  recognised  religious  teachers  throughout  Gaul,  Armorica,  a 
small  part  of  Germany  on  the  southern  border,  all  Great  Britain,  and 
some  neighboring  islands.  The  notions  in  regard  to  a  future  life  put 
forth  by  them  are  stated  only  in  a  very  imperfect  manner  by  the  Greek 
and  Eoman  authors  in  whose  surviving  works  we  find  allusions  to  the 
Druids  or  accounts  of  the  Celts.  Several  modern  writers — especially 
Borlase,  in  his  Antiquities  of  Cornwall^ — have  collected  all  these  refer- 
ences from  Diodorus,  Strabo,  Procopius,  Tacitus,  Csesar,  Mela,  Valerius 
Maximus,  and  Marcellinus.  It  is  therefore  needless  to  cite  the  passages 
here,  the  more  so  as,  even  with  the  aid  of  all  the  analytic  and  construct- 
ive comments  which  can  be  fairly  made  upon  them,  they  afford  us  only 
a  few  general  views,  leaving  all  the  details  in  profound  obscurity.     The 

1  Book  iL  ch.  14, 


84  DRUIDIC  DOCTRINE   OF  A   FUTURE   LIFE. 


substance  of  what  we  learn  from  these  sources  is  this.  J'irst,  that  the 
Druids  possessed  a  body  of  science  and  speculation  comprising  the  doC' 
trine  of  immortality,  which  they  taught  with  clearness  and  authority. 
Secondly,  that  they  inculcated  the  belief  in  a  future  life  in  inseparable 
connection  with  the  great  dogma  of  metempsychosis.  Thirdly,  that 
the  people  held  such  cheerful  and  attractive  views  of  the  future  state, 
and  held  them  with  such  earnestness,  that  they  wept  around  the  new- 
born infant  and  smiled  around  the  corpse ;  that  they  encountered  death 
without  fear  or  reluctance.  This  reversal  of  natural  sentiments  shows 
the  tampering  of  a  priesthood  who  had  motives. 

A  somewhat  more  minute  conception  of  the  Druidic  view  of  the 
future  life  is  furnished  us  by  an  old  mythologic  tale  of  Celtic  origin.^ 
Omitting  the  story,  as  irrelevant  to  our  purpose,  we  derive  from  it 
the  following  ideas.  The  soul,  on  being  divested  of  its  earthly  envelop, 
is  borne  aloft.  The  clouds  are  composed  of  the  souls  of  lately-deceased 
men.  They  fly  over  the  heads  of  armies,  inspiring  courage  or  striking 
terror.  Not  yet  freed  from  terrestrial  affections,  they  mingle  in  the  pas- 
sions and  affairs  of  men.  Vainly  they  strive  to  soar  above  the  atmo- 
sphere ;  an  impassable  wall  of  sapphire  resists  their  wings.  In  the  moon, 
millions  of  souls  traverse  tremendous  plains  of  ice,  losing  all  perception 
but  that  of  simple  existence,  forgetting  the  adventures  they  have  passed 
through  and  are  about  to  recommence.  During  eclipses,  on  long  tubes 
of  darkness  they  return  to  the  earth,  and,  revived  by  a  beam  of  light 
from  the  all-quickening  sun,  enter  newly-formed  bodies,  and  begin  again 
the  career  of  life.  The  disk  of  the  sun  consists  of  an  assemblage  of  pure 
souls  swimming  in  an  ocean  of  bliss.  Souls  sullied  with  earthly  impurities 
are  to  be  purged  by  repeated  births  and  probations  till  the  last  stain 
is  removed,  and  they  are  all  finally  fitted  to  ascend  to  a  succession  of 
spheres  still  higher  than  the  sun,  whence  they  can  never  sink  again  to 
reside  in  the  circle  of  the  lower  globes  and  grosser  atmosphere.  These 
representations  are  neither  Gothic  nor  Eoman,  but  Celtic. 

But  a  far  more  adequate  exposition  of  the  Druidic  doctrine  of  the 
soul's  destinies  has  been  presented  to  us  through  the  translation  of  some 
of  the  preserved  treasures  of  the  old  Bardic  lore  of  Wales.  The  Welsh 
bards  for  hundreds  of  years  were  the  sole  surviving  representatives  of  the 
Druids.  Their  poems — numerous  manuscripts  of  which,  with  apparent 
authentication  of  their  genuineness,  have  been  published  and  explained 
— contain  quite  full  accounts  of  the  tenets  of  Druidism,  which  was 
nowhere  else  so  thoroughly  systematized  and  established  as  in  ancient 
Britain.^  The  curious  reader  will  find  this  whole  subject  copiously  treated, 
and  all  the  materials  furnished,  in  the  "  Myvyrian  Archaeology  of  Wales,'' 
a  work  in  two  huge  volumes,  published  at  London  at  the  beginning 


2  Davies,  Celtic  Researches,  appendix,  pp.  558-561. 

8  Sketch  of  British  Bardism,  prefixed  to  Owen's  translation  of  the  Heroic  Elegies  of  Llywarch 
Hen. 


DRUIDIC   DOCTRINE   OF   A   FUTURE   LIFE.  85 


of  the  present  century.  After  the  introduction  and  triumph  of  Chris- 
tianity in  Britain,  for  several  centuries  the  two  systems  of  thought  and 
ritual  mutually  influenced  each  other,  corrupting  and  corrupted.*  A 
striking  example  in  point  is  this.  The  notion  of  a  punitive  and  remedial 
transmigration  belonged  to  Druidism.  Now,  Taliesin,  a  famous  Welsh 
bard  of  the  sixth  century,  locates  this  purifying  metempsychosis  in  the 
Hell  of  Christianity,  whence  the  soul  gradually  rises  again  to  felicity,  the 
way  for  it  having  been  opened  by  Christ !  Cautiously  eliminating  the 
Christian  admixtures,  the  following  outline,  which  we  epitomize  from  the 
pioneer^  of  modern  scholars  to  the  Welsh  Bardic  literature,  affords  a 
pretty  clear  knowledge  of  that  portion  of  the  Druidic  theology  relating 
to  the  future  life. 

There  are,  says  one  of  the  Bardic  triads,  three  circles  of  existence. 
First,  the  Circle  of  Infinity,  where  of  living  or  dead  there  is  nothing  but 
God,  and  which  none  but  God  can  traverse.  Secondly,  the  Circle  of 
Metempsychosis,  where  all  things  that  live  are  derived  from  death.  This 
circle  has  been  traversed  by  man.  Thirdly,  the  Circle  of  Felicity,  where 
all  things  spring  from  life.  This  circle  man  shall  hereafter  traverse.  All 
animated  beings  originate  in  the  lowest  point  of  existence,  and,  by  regu- 
lar gradations  through  an  ascending  series  of  transmigrations,  rise  to  the 
highest  state  of  perfection  possible  for  finite  creatures.  Fate  reigns  in 
all  the  states  below  that  of  humanity,  and  they  are  all  necessarily  evil. 
In  the  states  above  humanity,  on  the  contrary,  unmixed  good  so  prevails 
that  all  are  necessarily  good.  But  in  the  middle  state  of  humanity,  good 
and  evil  are  so  balanced  that  liberty  results ;  and  free  will  and  conse- 
quent responsibility  are  born.  Beings  who  in  their  ascent  have  arrived 
at  the  state  of  man,  if,  by  purity,  humility,  love,  and  righteousnesSj  they 
keep  the  laws  of  the  Creator,  will,  after  death,  rise  into  more  glorious 
spheres,  and  will  continue  to  rise  still  higher,  until  they  reach  the  final 
destination  of  complete  and  endless  happiness.  But  if,  while  in  the 
state  of  humanity,  one  perverts  his  reason  and  will,  and  attaches  himself 
to  evil,  he  will,  on  dying,  fall  into  such  a  state  of  animal  existence  as 
corresponds  with  the  baseness  of  his  soul.  This  baseness  may  be  so 
great  as  to  precipitate  him  to  the  lowest  point  of  being  ;  but  he  shall 
climb  thence  through  a  series  of  births  best  fitted  to  free  him  from  his 
evil  propensities.  Restored  to  the  probationary  state,  he  may  fall  again ; 
but,  though  this  should  occur  again  and  again  for  a  million  of  ages,  the 
path  to  happiness  still  remains  open,  and  he  shall  at  last  infallibly  arrive 
at  his  preordained  felicity,  and  fall  nevermore.  In  the  states  superior 
to  humanity,  the  soul  recovers  and  retains  the  entire  recollection  of  its 
former  lives. 

We  will  quote  a  few  illustrative  triads.  There  are  three  necessary  pur- 
poses of  metempsychosis :    to  collect   the   materials   and  properties  of 

*  Herbert,  Essay  on  the  NeoDrnidic  Heresy  in  Britannia. 

6  Poems,  Lyric  and  Pastoral,  by  Edward  Williams,  voL  ii.  notes,  pp.  194-256. 


86  DRUIDIC  DOCTRINE  OF  A  FUTURE  LIFE. 


every  nature ;  to  collect  the  knowledge  of  every  thing ;  to  collect  power 
towards  removing  whatever  is  pernicious.  The  knowledge  of  three 
things  will  subdue  and  destroy  evil :  knowledge  of  its  cause,  its  nature, 
and  its  operation.  Three  things  continually  dwindle  away :  the  Dark, 
the  False,  the  Dead.  Three  things  continually  increase :  Light,  Truth, 
Life. 

These  will  prevail,  and  finally  absorb  every  thing  else.  The  soul  is  an 
inconceivably  minute  particle  of  the  most  refined  matter,  endowed  with 
indestructible  life,  at  the  dissolution  of  one  body  passing,  according  to  its 
merits,  into  a  higher  or  lower  stage  of  existence,  where  it  expands  itself 
into  that  form  which  its  acquired  propensities  necessarily  give  it,  or  into 
that  animal  in  which  such  propensities  naturally  reside.  The  ultimate 
states  of  happiness  are  ceaselessly  undergoing  the  most  delightful  reno- 
vations, without  which,  indeed,  no  finite  being  could  endure  the  tedium 
of  eternity.  These  are  not,  like  the  death  of  the  lower  states,  accom- 
panied by  a  suspension  of  memory  and  of  conscious  identity.  All  the 
innumerable  modes  of  existence,  after  being  cleansed  from  every  evil, 
will  forever  remain  as  beautiful  varieties  in  the  creation,  and  will  be 
equally  esteemed,  equally  happy,  equally  fathered  by  the  Creator.  The 
successive  occupation  of  these  modes  of  existence  by  the  celestial  inhabit- 
ants of  the  Circle  of  Felicity  will  be  one  of  the  ways  of  varying  what 
would  otherwise  be  the  intolerable  monotony  of  eternity.  The  creation 
is  yet  in  its  infancy.  The  progressive  operation  of  the  providence  of  God 
will  bring  every  being  up  from  the  great  Deep  to  the  point  of  liberty, 
and  will  at  last  secure  three  things  for  them :  namely,  what  is  most  bene- 
ficial, what  is  most  desired,  and  what  is  most  beautiful.  There  are  three 
stabilities  of  existence:  what  cannot  be  otherwise,  what  should  not  be 
otherwise,  what  cannot  be  imagined  better ;  and  in  these  all  shall  end,  in 
the  Circle  of  Felicity. 

Such  is  a  hasty  synopsis  of  what  here  concerns  us  in  the  theology  of 
the  Druids.  In  its  ground-germs  it  was,  it  seems  to  us,  unquestionably 
imported  into  Celtic  thought  and  Cymrian  song  from  that  prolific  and  im- 
memorial Hindu  mind  which  bore  Brahmanism  and  Buddhism  as  its 
fruit.  Its  ethical  tone,  intellectual  elevation,  and  glorious  climax  are  not 
unworthy  that  free  hierarchy  of  minstrel-priests  whose  teachings  were 
proclaimed,  as  their  assemblies  were  held,  "in  the  face  of  the  sun  and 
in  the  eye  of  the  light,"  and  whose  thrilling  motto  was,  "The  Truth 

AGAINST  THE  WoRLD." 

The  latest  publication  on  the  subject  of  old  Welsh  literature  is 
"  Taliesin ;  or,  The  Bards  and  Druids  of  Britain."  The  author,  D,  W. 
Nash,  is  obviously  familiar  with  his  theme,  and  he  throws  much  light  on 
many  points  of  it.  His  ridicule  of  the  arbitrary  tenets  and  absurdities 
which  Davies,  Pughe,  and  others  have  taught  in  all  good  faith  as  Druidic 
lore  and  practice  is  richly  deserved.  But,  despite  the  learning  and 
acumen  displayed  in  his  able  and  valuable  volume,  we  must  think  Mr. 
Nash  goes  wholly  against  the  record  in  denying  the  doctrine  of  metem- 


SCANDINAVIAN  DOCTRINE   OP  A  FUTURE  LIFE.  87 


psychosis  to  the  Druidic  system,  and  goes  clearly  beyond  the  record 
in  charging  Edward  Williams  and  others  with  forgery  and  fraud  in  their 
representations  of  ancient  Bardic  doctrines.^  In  support  of  such  grave 
charges  direct  evidence  is  needed ;  only  suspicious  circumstances  are  ad- 
duced. The  non-existence  of  public  documents  is  perfectly  reconcilable 
with  the  existence  of  reliable  oral  accounts  preserved  by  the  initiated 
few,  one  of  whom  Williams,  with  seeming  sincerity,  claimed  to  be. 


CHAPTER  III. 

SCANDINAVIAN  DOCTRINE   OF  A  FUTURE  LIFE. 

Many  considerations  combine  to  make  it  seem  likely  that  at  an 
early  period  a  migration  took  place  from  Southern  Asia  to  Northern 
Europe,  which  constituted  the  commencement  of  what  afterwards  grew 
to  be  the  great  Gothic  family.  The  correspondence  of  many  of  the  lead- 
ing doctrines  and  symbols  of  the  Scandinavian  mythology  with  well- 
known  Persian  and  Buddhist  notions — notions  of  a  purely  fanciful  and 
arbitrary  character — is  too  peculiar,  apparently,  to  admit  of  any  other 
explanation.^  But  the  germs  of  thought  and  imagination  transplanted 
thus  from  the  warm  and  gorgeous  climes  of  the  East  to  the  snowy  moun- 
tains of  Norway  and  the  howling  ridges  of  Iceland,  obtained  a  fresh  de- 
velopment, with  numerous  modifications  and  strange  additions,  from  the 
new  life,  climate,  scenery,  and  customs  to  which  they  were  there  exposed. 
The  temptation  to  predatory  habits  and  strife,  the  necessity  for  an  in- 
tense though  fitful  activity  arising  from  their  geographical  situation, 
the  fierce  spirit  nourished  in  them  by  their  actual  life,  the  tremendous 
phenomena  of  the  Arctic  world  around  them, — ^all  these  influences 
break  out  to  our  view  in  the  poetry,  and  are  reflected  by  their  results  in 
the  religion,  of  the  Northmen. 

From  the  flame-world,  Muspelheim,  in  the  south,  in  which  Surtur,  the 
dread  fire-king,  sits  enthroned,  flowed  down  streams  of  heat.  From 
•the  mist-world,  Niflheim,  in  the  north,  in  whose  central  caldron, 
Hvergelmir,  dwells  the  gloomy  dragon  Nidhogg,  rose  floods  of  cold  vapor. 
The  fire  and  mist  meeting  in  the  yawning  abyss,  Ginungagap,  after 
various  stages  of  transition,  formed  the  earth.  There  were  then  three 
principal  races  of  beings :  men,  whose  dwelling  was  Midgard ;  Jotuns,  who 
occupied  Utgard ;  and  the  ^Esir,  whose  home  was  Asgard.  The  Jotuns, 
or  demons,  seeni  to  have  been  originally  personifications  of  darkness, 
cold,  and  storm, — the  disturbing  forces  of  nature, — whatever  is  hostile  to 

•Taliesin,  ch.  iv.  1  Vans  Kennedy,  Ancient  and  Hindu  Mythology,  pp.  452,  463-464. 


88  SCANDINAVIAN  DOCTRINE   OF  A  FUTURE   LIFE. 


fruitful  life  and  peace.  They  were  frost-giants  ranged  in  the  outer  wastes 
around  the  habitable  fields  of  men.  The  ^sir,  or  gods,  on  the  other 
hand,  appear  to  have  been  personifications  of  light,  and  law,  and  benig- 
nant power, — the  orderly  energies  of  the  universe.  Between  the  Jotuns 
and  the  -^sir  there  is  an  implacable  contest,^  The  rainbow,  Bifrost,  is  a 
bridge  leading  from  earth  up  to  the  skyey  dwelling-place  of  the  ^sir ; 
and  their  sentinel,  Heimdall, — whose  senses  are  so  acute  that  he  can 
hear  the  grass  spring  in  the  meadows  and  the  wool  grow  on  the  backs  of 
the  sheep, — keeps  incessant  watch  upon  it.  Their  chief  deity,  the  father 
Zeus  of  the  Northern  pantheon,  was  Odin,  the  god  of  war,  who  wakened 
the  spirit  of  battle  by  flinging  his  spear  over  the  heads  of  the  people,  its 
inaudible  hiss  from  heaven  being  as  the  song  of  Ate  let  loose  on  earth. 
Next  in  rank  was  Thor,  the  personification  of  the  exploding  tem- 
pest. The  crashing  echoes  of  the  thunder  are  his  chariot-wheels  rattling 
through  the  cloudy  halls  of  Thrudheim.  Whenever  the  lightning  strikes 
a  cliff  or  an  iceberg,  then  Thor  has  flung  his  hammer,  Mjolnir,  at  a 
Jotun's  head.  Balder  was  the  god  of  innocence  and  gentleness,  fairest, 
kindest,  purest  of  beings.  Light  emanated  from  him,  and  all  things 
loved  him.  After  Christianity  was  established  in  the  North,  Jesus  was 
called  the  White  Christ,  or  the  new  Balder.  The  appearance  of  Balder 
amidst  the  frenzied  and  bloody  divinities  of  the  Norse  creed  is  beautiful 
as  the  dew-cool  moon  hanging  calmly  over  the  lurid  storm  of  Vesuvius. 
He  was  entitled  the  "  Band  in  the  Wreath  of  the  Gods,"  because  with 
his  fate  that  of  all  the  rest  was  bound  up.  His  death,  ominously  foretold 
from  eldest  antiquity,  would  be  the  signal  for  the  ruin  of  the  universe. 
Asa-Loki  was  the  Momus-Satan  or  Devil-Buffoon  of  the  Scandinavian 
mythology,  the  half-amusing,  half-horrible  embodiment  of  wit,  treachery, 
and  evil ;  now  residing  with  the  gods  in  heaven,  now  accompanying 
Thor  on  his  frequent  adventures,  now  visiting  and  plotting  with  his  own 
kith  and  kin  in  frosty  Jotunheim,  beyond  the  earth-environing  sea,  or  in 
livid  Helheim  deep  beneath  the  domain  of  breathing  humanity.^ 

With  a  Jotun  woman,  Angerbode,  or  Messenger  of  Evil,  Loki  begets 
three  fell  children.  The  first  is  Fenris,  a  savage  wolf,  so  large  that 
nothing  but  space  can  hold  him.  The  second  is  Jormungandur,  who,  with 
his  tail  in  his  mouth,  fills  the  circuit  of  the  ocean.  He  is  described  by 
Sir  Walter  Scott  as 

"  That  great  sea-snake,  tremendous  curl'd, 
Whose  monstrous  circle  girds  the  world." 

The  third  is  Hela,  the  grim  goddess  of  death,  whose  ferocious  aspect  is 
half  of  a  pale  blue  and  half  of  a  ghastly  white,  and  whose  empire, 
stretching  below  the  earth  through  Niflheim,  is  full  of  freezing  vapors 


2  Thorpe,  Northern  Mythology,  vol.  ii. 

3  Oehlenschlager,  Gods  of  the  North,  This  celebrated  and  brilliant  poem,  with  the  copious  notes 
in  Frye's  translation,  affords  the  English  reader  a  full  conception  of  the  Norse  pantheon  and  its 
salient  adventures. 


SCANDINAVIAN  DOCTRINE   OF  A  FUTURE   LIFE.  89 

and  discomfortable  sights.  Her  residence  is  the  spacious  under-world ; 
her  court-yard,  faintness  ;  her  threshold,  precipice ;  her  door,  abyss ;  her 
hall,  pain  ;  her  table,  hunger ;  her  knife,  starvation ;  her  man-servant, 
delay  ;  her  handmaid,  slowness ;  her  bed,  sickness ;  her  pillow,  anguish  ; 
and  her  canopy,  curse.  Still  lower  than  her  house  is  an  abode  yet  more 
fearful  and  loathsome.  In  Nastrond,  or  strand  of  corpses,  stands  a  hall, 
the  conception  of  which  is  prodigiously  awful  and  enormously  disgust- 
ing. It  is  plaited  of  serpents'  backs,  wattled  together  like  wicker-work, 
whose  heads  turn  inwards,  vomiting  poison.  In  the  lake  of  venom  thus 
deposited  within  these  immense  wriggling  walls  of  snakes  the  worst  of 
the  damned  wade  and  swim. 

High  up  in  the  sky  is  Odin's  hall,  the  magnificent  Valhalla,  or  temple 
of  the  slain.  The  columns  supporting  its  ceiling  are  spears.  It  is  roofed 
with  shields,  and  the  ornaments  on  its  benches  are  coats  of  mail.  The 
Valkyrs  are  Odin's  battle-maids,  choosers  of  heroes  for  his  banquet- 
rooms.  With  helmets  on  their  heads,  in  bloody  harness,  mounted  on 
shadowy  steeds,  surroilnded  by  meteoric  lightnings,  and  wielding 
flaming  swords,  they  hover  over  the  conflict  and  point  the  way  to  Val- 
halla to  the  warriors  who  fall.  The  valiant  souls  thus  received  to  Odin's 
presence  are  called  Einheriar,  or  the  elect.  The  Valkyrs,  as  white-clad 
virgins  with  flowing  ringlets,  wait  on  them  in  the  capacity  of  cup-bearers. 
Each  morning,  at  the  crowing  of  a  huge  gold-combed  cock,  the  well- 
armed  Einheriar  rush  through  Valhalla's  five  hundred  and  forty  doors 
into  a  great  court-yard,  and  pass  the  day  in  merciless  fighting.  However 
pierced  and  hewn  in  pieces  in  these  fearful  encounters,  at  evening  every 
wound  is  healed,  and  they  return  into  the  hall  whole,  and  are  seated, 
according  to  their  exploits,  at  a  luxurious  feast.  The  perennial  boar 
Sehrimnir,  deliciously  cooked  by  Andrimnir,  though  devoured  every 
night,  is  whole  again  every  morning  and  ready  to  be  served  anew.  The 
two  highest  joys  these  terrible  berserkers  and  vikings  knew  on  earth 
composed  their  experience  in  heaven:  namely,  a  battle  by  day  and  a 
feast  by  night.  It  is  a  vulgar  error,  long  prevalent,  that  the  Valhalla 
heroes  drink  out  of  the  skulls  of  their  enemies.  This  notion,  though 
often  refuted,  still  lingers  in  the  popular  mind.  It  arose  from  the  false 
translation  of  a  phrase  in  the  death-song  of  Eagnar  Lodbrok,  the  famous 
sea-king, — "  Soon  shall  we  drink  from  the  curved  trees  of  the  head," — 
which,  as  a  figure  for  the  usual  drinking-horns,  was  erroneously  rendered 
by  Olaus  Wormius,  "Soon  shall  we  drink  from  the  hollow  cups  of 
skulls."  It  is  not  the  heads  of  men,  but  the  horns  of  beasts,  from  which 
the  Eitiheriar  quaff  Heidrun's  mead.* 

No  women  being  ever  mentioned  as  gaining  admission  to  Valhalla  or 
joining  in  the  joys  of  the  Einheriar,  some  writers  have  affirmed  that, 
according  to  the  Scandinavian  faith,  women  had  no  immortal  souls,  or,  at 
all  events,  were  excluded  from  heaven.     The  charge  is  as  baseless  in  this 

*  Pigott,  Manual  of  Scandinavian  Mythology,  p.  65. 


90  SCANDINAVIAN  DOCTRINE   OF  A  FUTURE   LIFE. 


instance  as  when  brought  against  Mohammedanism.  Valhalla  was  the 
exclusive  abode  of  the  most  daring  champions;  but  Valhalla  was  not  the 
whole  of  heaven.  Vingolf,  the  Hall  of  Friends,  stood  beside  the  Hall  of 
the  Slain,  and  was  the  assembling-place  of  the  goddesses.^  There,  in  the 
palace  of  Freya,  the  souls  of  noble  women  were  received  after  death.  The 
elder  Edda  says  that  Thor  guided  Eoska,  a  swift-footed  peasant-girl  who 
had  attended  him  as  a  servant  on  various  excursions,  to  Freya's  bower, 
where  she  was  welcomed,  and  where  she  remained  forever.  The  virgin 
goddess  Gefjone,  the  Northern  Diana,  also  had  a  residence  in  heaven, 
and  all  who  died  maidens  repaired  thither.*  The  presence  of  virgin 
throngs  with  Gefjone,  and  the  society  of  noble  matrons  in  Vingolf,  shed 
a  tender  gleam  across  the  carnage  and  carousal  of  Valhalla.  More  is  said 
of  the  latter — the  former  is  scarcely  visible  to  us  now — because  the  only 
record  we  have  of  the  Norse  faith  is  that  contained  in  the  fragmentary 
strains  of  ferocious  Skalds,  who  sang  chiefly  to  warriors,  and  the  staple 
matter  of  whose  songs  was  feats  of  martial  prowess  or  entertaining  mytho- 
logical stories.  Furthermore,  there  is  above  tlie  heaven  of  the  ^sir  a 
yet  higher  heaven,  the  abode  of  the  far-removed  and  inscrutable  being, 
the  rarely-named  Omnipotent  One,  the  true  All-Father,  who  is  at  last  to 
come  forth  above  the  ruins  of  the  universe  to  judge  and  sentence  all 
creatures  and  to  rebuild  a  better  world.  In  this  highest  region  towers 
the  imperishable  gold-roofed  hall,  Gimle,  brighter  than  the  sun.  There 
is  no  hint  anywhere  in  the  Skaldic  strains  that  good  women  are  repulsed 
from  this  dwelling. 

According  to  the  rude  morality  of  the  people  and  the  time,  the  con- 
trasted conditions  of  admission  to  the  upper  paradise  or  condemnation 
to  the  infernal  realm  were  the  admired  virtues  of  strength,  open-handed 
frankness,  reckless  audacity,  or  the  hated  vices  of  feebleness,  cowardice, 
deceit,  humility.  Those  who  have  won  fame  by  puissant  feats  and  who 
die  in  battle  are  snatched  by  the  Valkyrs  from  the  sod  to  Valhalla.  To 
die  in  arms  is  to  be  chosen  of  Odin, — 

"  In  whose  hall  of  gold 
The  steel-clad  ghosts  their  wonted  orgies  hold. 
Some  taunting  jest  begets  the  war  of  words: 
In  clamorous  fray  they  grasp  their  gleamy  swords, 
And,  as  upon  the  earth,  with  fierce  delight 
By  turns  renew  the  banquet  and  the  fight." 

All,  on  the  contrary,  who,  after  lives  of  ignoble  labor  or  despicable  ease, 
die  of  sickness,  sink  from  their  beds  to  the  dismal  house  of  Hela.  In 
this  gigantic  vaulted  cavern  the  air  smells  like  a  newly-stirred  grave; 
damp  fogs  rise,  hollow  sighs  are  heard,  the  only  light  comes  from  funeral 
tapers  held  by  skeletons  ;  the  hideous  queen,  whom  Thor  eulogizes  as  the 
Scourger  of  Cowards,  sits  on  a  throne  of  skulls,  and  sways  a  sceptre, 


B  Keyser,  Religion  of  the  Northmen,  trans,  by  Pennock,  p.  149. 
«  Pigott,  p.  245. 


SCANDINAVIAN  DOCTRINE   OF  A  FUTURE   LIFE.  91 


made  of  a-  dead  man's  bone  bleached  in  the  moonlight,  over  a  countless 
multitude  of  shivering  ghosts.''  But  the  Norse  moralists  plunge  to  a  yet 
darker  doom  those  guilty  of  perjury,  murder,  or  adultery.  In  Nastrond's 
grisly  hall,  which  is  shaped  of  serpents'  spines,  and  through  whose  loop- 
holes drops  of  poison  drip,  where  no  sunlight  ever  reaches,  they  welter  in 
a  venom-sea  and  are  gnawed  by  the  dragon  Nidhogg.®  In  a  word,  what 
to  the  crude  moral  sense  of  the  martial  Goth  seemed  piety,  virtue,  led  to 
heaven ;  what  seemed  blasphemy,  baseness,  led  to  hell. 

The  long  war  between  good  and  evil,  light  and  darkness,  order  and 
discord,  the  ^sir  and  the  Jotuns,  was  at  last  to  reach  a  fatal  crisis  and  end 
in  one  universal  battle,  called  Ragnarokur,  or  the  "Twilight  of  the  Gods,'' 
whose  result  would  be  the  total  destruction  of  the  present  creation.  Por- 
tentous inklings  of  this  dread  encounter  were  abroad  among  all  beings. 
A  shuddering  anticipation  of  it  sat  in  a  lowering  frown  of  shadow  on  the 
brows  of  the  deities.  In  preparation  for  Ragnarokur,  both  parties  anx- 
iously secured  all  the  allies  they  could.  Odin  therefore  joyously  welcomes 
every  valiant  warrior  to  Valhalla,  as  a  recruit  for  his  hosts  on  that  day 
when  Fenris  shall  break  loose.  When  Hilkon  Jarl  fell,  the  Valkyrs 
shouted,  "  Now  does  the  force  of  the  gods  grow  stronger  when  they  have 
brought  H^kon  to  their  home."  A  Skald  makes  Odin  say,  on  the  death 
of  King  Eirik  Blood-Axe,  as  an  excuse  for  permitting  such  a  hero  to  be 
slain,  "  Our  lot  is  uncertain :  the  gray  wolf  gazes  on  the  host  of  the 
gods ;"  that  is,  we  shall  need  help  at  Ragnarokur.  But  as  all  the  brave 
and  magnanimous  champions  received  to  Valhalla  were  enlisted  on  the 
side  of  the  ^sir,  so  all  the  miserable  cowards,  invalids,  and  wretches 
doomed  to  Hela's  house  would  fight  for  the  Jotuns.  From  day  to  day 
the  opposed  armies,  above  and  below,  increase  in  numbers.  Some  grow 
impatient,  some  tremble.  When  Balder  dies,  and  the  ship  Nagelfra  is 
completed,  the  hour  of  infinite  suspense  will  strike.  Nagelfra  is  a  vessel 
for  the  conveyance  of  the  hosts  of  frost-giants  to  the  battle.  It  is  to  be 
built  of  dead  men's  nails :  therefore  no  one  should  die  with  unpaired 
nails,  for  if  he  does  he  furnishes  materials  for  the  construction  of  that 
ship  which  men  and  gods  wish  to  have  finished  as  late  as  possible.* 

At  length  Loki  treacherously  compasses  the  murder  of  Balder.  The 
frightful  foreboding  which  at  once  flies  through  all  hearts  finds  voice  in 
the  dark  "  Raven  Song"  of  Odin.  Having  chanted  this  obscure  wail 
in  heaven,  he  mounts  his  horse  and  rides  down  the  bridge  to  Helheim. 
With  resistless  incantations  he  raises  from  the  grave,  where  she  has  been 
interred  for  ages,  wrapt  in  snows,  wet  with  the  rains  and  the  dews,  an 
aged  vala  or  prophetess,  and  forces  her  to  answer  his  questions.  With 
appalling  replies  he  returns  home,  galloping  up  the  sky.  And  now  the 
crack  of  doom  is  at  hand.  Heimdall  hurries  up  and  down  the  bridge 
Bifrbst,  blowing  his  horn  till  its  rousing  blasts  echo  through  the  universe. 


1  Pigott,  pp.  137, 138.  8  The  Voluspa,  strophes  34,  35. 

'  Grimm,  Deutsche  Mythologie,  s.  775,  note. 


92  SCANDINAVIAN  DOCTRINE   OF  A  FUTURE   LIFE. 


The  wolf  Skoll,  from  whose  pursuit  the  frightened  sun  has  fled  round 
the  heavens  since  the  first  dawn,  overtakes  and  devours  his  bright  prey. 
Nagelfra,  with  the  Jotun  hosts  on  board,  sails  swiftly  from  Utgard.  Loki 
advances  at  the  head  of  the  troops  of  Hela.  Fenris  snaps  his  chain  and 
rushes  forth  with  jaws  so  extended  that  the  upper  touches  the  firma- 
ment, while  the  under  rests  on  the  earth ;  and  he  would  open  them 
wider  if  there  were  room.  Jiirmungandur  writhes  his  entire  length 
around  Midgard,  and,  lifting  his  head,  blows  venom  over  air  and  sea. 
Suddenly,  in  the  south,  heaven  cleaves  asunder,  and  through  the  breach 
the  sons  of  Muspel,  the  flame-genii,  ride  out  on  horseback  with  Surtur 
at  their  head,  his  sword  outflashing  the  sun.  Now  Odin  leads  forward 
the  ^sir  and  the  Einheriar,  and  on  the  predestined  plain  of  Vigrid  the 
strife  commences.  Heimdall  and  Loki  mutually  slay  each  other.  Thor 
kills  Jormungandur ;  but  as  the  monster  expires  he  belches  a  flood  of 
venom,  under  which  the  matchless  thunder-god  staggers  and  falls  dead. 
Fenris  swallows  Odin,  but  is  instantly  rent  in  twain  by  Vidar,  the  strong 
silent  one,  Odin's  dumb  son,  who  well  avenges  his  father  on  the  wolf  by 
splitting  the  jaws  that  devoured  him.  Then  Surtur  slings  fire  abroad, 
and  the  reek  rises  around  all  things.  Iggdrasill,  the  great  Ash-Tree  of 
Existence,  totters,  but  stands.  All  below  perishes.  Finally,  the  un- 
namable  Mighty  One  appears,  to  judge  the  good  and  the  bad.  The 
former  hie  from  fading  Valhalla  to  eternal  Gimle,  where  all  joy  is  to  be 
theirs  forever ;  the  latter  are  stormed  down  from  Hela  to  Nastrond,  there, 
"under  curdling  mists,  in  a  snaky  marsh  whose  waves  freeze  black  and 
thaw  in  blood,  to  be  scared  forever,  for  punishment,  with  terrors  ever 
new."  All  strife  vanishes  in  endless  peace.  By  the  power  of  All-Father, 
a  new  earth,  green  and  fair,  shoots  up  from  the  sea,  to  be  inhabited  by  a 
new  race  of  men  free  from  sorrow.  The  foul,  spotted  dragon  Nidhijgg 
flies  over  the  plain's,  bearing,  corpses  and  Death  itself  away  upon  his  wings, 
and  sinks  out  of  sight.^^ 

It  has  generally  been  asserted,  in  consonance  with  the  foregoing  view, 
that  the  Scandinavians  believed  that  the  good  and  the  bad,  respectively  in 
Gimle  and  Nastrond,  would  experience  everlasting  rewards  and  punish- 
ments. But  Blackwell,  the  recent  editor  of  Percy's  translation  of  Mallet's 
Northern  Antiquities  as  published  in  Bohn's  Antiquarian  Library, 
argues  with  great  force  against  the  correctness  of  the  assertion."  The 
point  is  dubious ;  but  it  is  of  no  great  importance,  since  we  know  that 
the  spirit  and  large  outlines  of  their  faith,  have  been  reliably  set 
forth.  That  faith,  rising  from  the  impetuous  blood  and  rude  mind  of 
the  martial  race  of  the  North,  gathering  wonderful  embellishments  from 
the  glowing  imagination  of  the  Skalds,  reacting,  doubly  nourished  the 
fierce  valor  and  fervid  fancy  from  which  it  sprang.  It  drove  the  dragon- 
prows  of  the  Vikings  marauding  over  the  seas.  It  rolled  the  Goths' 
conquering  squadrons  across  the  nations,  from  the  shores  of  Finland  and 

10  Keyser,  Religion  of  the  Northmen,  part  i.  ch.  vi.  u  Pp.  497-503. 


ETRUSCAN  DOCTRINE  OF  A  FUTURE  LIFE.        93 


Skager-Rack  to  the  foot  of  the  Pyrenees  and  the  gates  of  Rome.  The 
very  ferocity  with  which  it  blazed  consumed  itself,  and  the  conquest  of 
the  flickering  faith  by  Christianity  was  easy.  During  the  dominion  of 
this  religion,  the  earnest  sincerity  with  which  its  disciples  received  it 
appears  alike  from  the  fearful  enterprises  it  prompted  them  to,  the  iron 
hardihood  and  immeasurable  contempt  of  death  it  inspired  in  them, 
and  the  superstitious  observances  which,  with  pains  and  expenses,  they 
scrupulously  kept.  They  buried,  with  the  dead,  gold,  useful  implements, 
ornaments,  that  they  might  descend,  furnished  and  shining,  to  the 
halls  of  Hela.  With  a  chieftain  they  buried  a  pompous  horse  and  splendid 
armor,  that  he  might  ride  like  a  warrior  into  Valhalla.  The  true  Scandi- 
navian, by  age  or  sickness  deprived  of  dying  in  battle,  ran  himself 
through,  or  flung  himself  from  a  precipice,  in  this  manner  to  make 
amends  for  not  expiring  in  armed  strife,  if  haply  thus  he  might  snatch 
a  late  seat  among  the  Einheriar.  With  the  same  motive  the  dying  sea- 
king  had  himself  laid  on  his  ship,  alone,  and  launched  away,  with  out- 
stretched sails,  with  a  slow  fire  in  the  hold,  which,  when  he  was  fairly  out 
at  sea,  should  flame  up  and,  as  Carlyle  says,  "worthily  bury  the  old  hero 
at  once  in  the  sky  and  in  the  ocean."  Surely  then,  if  ever,  "  the  king- 
dom of  heaven  sufifered  violence,  and  the  violent  took  it  by  force." 


CHAPTER    IV. 

ETRUSCAN   DOCTRINE    OF   A   FUTURE   LIFE. 

Although  the  living  form  and  written  annals  of  Etruria  perished 
thousands  of  years  ago,  and  although  but  slight  references  to  her  affairs 
have  come  down  to  us  in  the  documents  of  contemporary  nations,  yet, 
through  a  comparatively  recent  acquisition  of  facts,  we  have  quite  a 
distinct  and  satisfactory  knowledge  of  her  condition  and  experience 
when  her  power  was  palmiest.  We  follow  the  ancient  Etruscans  from 
the  cradle  to  the  tomb,  perceiving  their  various  national  costumes,  pecu- 
liar physiognomies,  names  and  relationships,  houses,  furniture,  ranks, 
avocations,  games,  dying  scenes,  burial-processions,  and  funeral  festivals. 
And,  further  than  this,  we  follow  their  souls  into  the  world  to  come, 
behold  them  in  the  hands  of  good  or  evil  spirits,  brought  to  judgment 
and  then  awarded  their  deserts  of  bhss  or  woe.  This  knowledge  has  been 
derived  from  their  sepulchres,  which  still  resist  the  corroding  hand  of 
Time  when  nearly  every  thing  else  Etruscan  has  mingled  with  the  ground.* 
They  hewed  their  tombs  in  the  living  rock  of  cliffs  and  hills,  or  reared  them 

1  Mrs.  Gray,  Sepulchres  of  Etruria. 
7 


94        ETRUSCAN  DOCTRINE  OF  A  FUTURE  LIFE. 


of  massive  masonry.  They  painted  or  carved  the  walls  with  descriptive 
and  symbolic  scenes,  and  crowded  their  interiors  with  sarcophagi,  cine- 
rary urns,  vases,  goblets,  mirrors,  and  a  thousand  other  articles  covered 
with  paintings  and  sculptures  rich  in  information  of  their  authors.  From 
a  study  of  these  things,  lately  disinterred  in  immense  quantities,  has  been 
constructed,  for  the  most  part,  our  present  acquaintance  with  this  ancient 
people.  Strange  that,  when  the  whole  scene  of  life  has  passed  away,  a 
sepulchral  world  should  survive  and  open  itself  to  reveal  the  past  and  in- 
struct the  future !  We  seem  to  see,  rising  from  her  tombs,  and  moving 
solemnly  among  the  mounds  where  all  she  knew  or  cared  for  has  for  so 
many  ages  been  inurned,  the  ghost  of  a  mighty  people.  With  dejected 
air  she  leans  on  a  ruined  temple  and  muses ;  and  her  shadowy  tears  fall 
silently  over  what  was  and  is  not. 

The  Etruscans  were  accustomed  to  bury  their  deceased  outside  their 
walls ;  and  sometimes  the  city  of  the  living  was  thus  surrounded  by  a 
far-reaching  city  of  the  dead.  At  this  day  the  decaying  fronts  of  the 
houses  of  the  departed,  for  miles  upon  miles  along  the  road,  admonish 
the  living  traveller.  These  stone-hewn  sepulchres  crowd  nearly  every 
hill  and  glen.  Whole  acres  of  them  are  also  found  upon  the  plains, 
covered  by  several  feet  of  earth,  where  every  spring  the  plough  passes 
over  them,  and  every  autumn  the  harvest  waves  ;  but  the  dust  beneath 
reposes  well,  and  knows  nothing  of  this. 

" Time  buries  graves.    How  strange!  a  buried  grave  1 
Death  cannot  from  more  death  its  own  dead  empire  save." 

The  houses  of  the  dead  were  built  in  imitation  of  the  houses  of  the  living, 
only  on  a  smaller  scale  ;  and  the  interior  arrangements  were  so  closely 
copied  that  it  is  said  the  resemblance  held  in  all  but  the  light  of  day 
and  the  sound  and  motion  of  life.  The  images  painted  or  etched  on  the 
urns  and  sarcophagi  that  fill  the  sepulchres  were  portraits  of  the  deceased, 
accurate  likenesses,  varying  with  age,  sex,  features,  and  expression. 
These  personal  portraits  were  taken  and  laid  up  here,  doubtless,  to 
preserve  their  remembrance  when  the  original  had  crumbled  to  ashes. 
What  a  touching  voice  is  this  from  antiquity,  telling  us  that  our  poor, 
fond  human  nature  was  ever  the  same !  The  heart  longed  to  be  kept 
still  in  remembrance  when  the  mortal  frame  was  gone.  But  how  vain 
the  wish  beyond  the  vanishing  circle  of  hearts  that  returned  its  love ! 
For,  as  we  wander  through  those  sepulchres  now,  thousands  of  faces 
thus  preserved  look  down  upon  us  with  a  mute  plea,  when  every 
vestige  of  their  names  and  characters  is  forever  lost,  and  their  very  dust 
scattered  long  ago. 

Along  the  sides  of  the  burial-chamber  were  ranged  massive  stone 
shelves,  or  sometimes  benches,  or  tables,  upon  which  the  dead  were  laid 
in  a  reclining  posture,  to  sleep  their  long  sleep.  It  often  happens  that 
on  these  rocky  biers  lie  the  helmet,  breastplate,  -greaves,  signet-ring,  and 
weapons,-— or,  if  it  be  a  female,  the  necklace,  ear-rings,  bracelet,  and  other 


ETRUSCAN  DOCTRINE  OF  A  FUTURE  LIFE.        95 


ornaments, — each  in  its  relative  place,  when  the  body  they  once  encased 
or  adorned  has  not  left  a  single  fragment  behind.  An  antiquary  once, 
digging  for  discoveries,  chanced  to  break  through  the  ceiling  of  a  tomb. 
He  looked  in;  and  there,  to  quote  his  own  words,  "I  beheld  a  warrior 
stretched  on  a  couch  of  rock,  and  in  a  few  minutes  I  saw  him  vanish 
under  my  eyes ;  for,  as  the  air  entered  the  cemetery,  the  armor,  thoroughly 
oxydized,  crumbled  away  into  most  minute  particles,  and  in  a  short  time 
scarcely  a  trace  of  what  I  had  seen  was  left  on  the  couch.  It  is  im- 
possible to  express  the  effect  this  sight  produced  upon  me." 

An  important  element  in  the  religion  of  Etturia  was  the  doctrine 
of  Genii,  a  system  of  household  deities  who  watched  over  the  fortunes 
of  individuals  and  families,  and  who  are  continually  shown  on  the 
engravings  in  the  sepulchres  as  guiding,  or  actively  interested  in,  all 
the  incidents  that  happen  to  those  under  their  care.  It  was  supposed 
that  every  person  had  two  genii  allotted  to  him,  one  inciting  him  to  good 
deeds,  the  other  to  bad,  and  both  accompanying  him  after  death  to  the 
judgment  to  give  in  their  testimony  and  turn  the  scales  of  his  fate. 
This  belief,  sincerely  held,  would  obviously  wield  a  powerful  influence 
over  their  feelings  in  the  conduct  of  life.- 

The  doctrine  concerning  the  gods  that  prevailed  in  this  ancient  nation 
is  learned  partly  from  the  classic  authors,  partly  from  sepulchral  monu- 
mental remains.  It  was  somewhat  allied  to  that  of  Egypt,  but  much 
more  to  that  of  Rome,  who  indeed  derived  a  considerable  portion  of  her 
mythology  from  this  source.  As  in  other  pagan  countries,  a  multitude 
of  deities  were  worshipped  here,  each  having  his  peculiar  office,  form  of 
representation,  and  cycle  of  traditions.  It  would  be  useless  to  specify 
all.^  The  goddess  of  Fate  was  pictured  with  wings,  showing  her  swift- 
ness, and  with  a  hammer  and  nail,  to  typify  that  her  decrees  were  un- 
alterably fixed.  The  name  of  the  supreme  god  was  Tinia.  He  was  the 
central  power  of  the  world  of  divinities,  and  was  always  represented, 
like  Jupiter  Tonans,  with  a  thunderbolt  in  his  hand.  There  were  twelve 
great  "  consenting  gods,"  composing  the  council  of  Tinia,  and  called 
".  The  Senators  of  Heaven."  They  were  pitiless  beings,  dwelling  in  the 
inmost  recesses  of  heaven,  whose  names  it  was  not  lawful  to  pronounce. 
Yet  they  were  not  deemed  eternal,  but  were  supposed  to  rise  and  fall 
together.  There  was  another  class,  called  "The  Shrouded  Grods,"  still 
more  awful,  potent,  and  mysterious,  ruling  all  things,  and  much  like  the 
inscrutable  Necessity  that  filled  the  dark  background  of  the  old  Greek 
religion.  Last,  but  most  feared  and  most  prominent  in  the  Etruscan 
mind,  were  the  rulers  of  the  lower  regions,  Mantus  and  Mania,  the  king 
and  queen  of  the  under-world.  Mantus  was  figured  as  an  old  man, 
wearing  a  crown,  with  wings  at  his  shoulders,  and  a  torch  reversed  in  his 
hand.  Mania  was  a  fearful  personage,  frequently  propitiated  with  human 
sacrifices.    Macrobius  says  boys  were  offered  up  at  her  annual  festival  for 

*  MUller,  Die  Etrusker,  buch  iii.  kap.  iv.  sects.  7-14. 


96  ETRUSCAN   DOCTRINE   OF  A   FUTURE   LIFE. 


a  long  time,  till  the  heads  of  onions  and  poppies  were  substituted.'  Inti^ 
mately  connected  with  these  divinities  was  Charun,  their  chief  minister, 
the  conductor  of  souls  into  the  realm  of  the  future,  whose  dread  image, 
hideous  as  the  imagination  could  conceive,  is  constantly  introduced  in 
the  sepulchral  pictures,  and  who  with  his  attendant  demons  well  illustrates 
the  terrible  character  of  the  superstition  which  first  created,  then  deified, 
and  then  trembled  before  him.  Who  can  become  acquainted  with  such 
horrors  as  these  without  drawing  a  freer  breath,  and  feeling  a  deeper 
gratitude  to  Grod,  as  he  remembers  how,  for  many  centuries  now,  the 
religion  of  love  has  been  redeeming  man  from  subterranean  darkness, 
hatred,  and  fright,  to  the  happiness  and  peace  of  good-will  and  trust  in 
the  sweet,  sunlit  air  of  day ! 

That  a  belief  in  a  future  existence  formed  a  prominent  and  con- 
trolling feature  in  the  creed  of  the  Etruscans*  is  abundantly  shown  by 
the  contents  of  their  tombs.  They  would  never  have  produced  and 
preserved  paintings,  tracings,  types,  of  such  a  character  and  in  such 
quantities,  had  not  the  doctrines  they  shadow  forth  possessed  a  ruling 
hold  upon  their  hopes  and  fears.  The  symbolic  representations  con- 
nected with  this  subject  may  be  arranged  in  several  classes.  First,  there 
is  an  innumerable  variety  of  death-bed  scenes, — many  of  them  of  the 
most  touching  and  pathetic  character,  such  as  witnesses  say  can  scarcely 
be  looked  upon  without  tears,  others  of  the  most  appalling  nature,  show- 
ing perfect  abandonment  to  fright,  screams,  sobbing,  and  despair.  The 
last  hour  is  described  under  all  circumstances,  coming  to  all  sorts  of 
persons,  prince,  priest,  peasant,  man,  mother,  and  child.  Patriarchs  are 
dying  surrounded  by  groups  in  every  posture  of  grief;  friends  are  waving 
a  mournful  farewell  to  their  weeping  lovers ;  wives  are  torn  from  the 
embrace  of  their  husbands ;  some  seem  resigned  and  willingly  going, 
others  reluctant  and  driven  in  terror. 

The  next  series  of  engravings  contain  descriptions  and  emblems  of 
the  departure  of  the  soul  from  this  world,  and  of  its  passage  into  the 
next.  There  are  various  symbols  of  this  mysterious  transition:  one  is 
a  snake  with  a  boy  riding  upon  its  back,  its  amphibious  nature 
plainly  typifying  the  twofold  existence  allotted  to  man.  The  soul  is 
also  often  shown  muffled  in  a  veil  and  travelling-garb,  seated  upon  a 
horse,  and  followed  by  a  slave  carrying  a  large  sack  of  provisions, — an 
emblem  of  the  long  and  dreary  journey  about  to  be  taken.  Horses  are 
depicted  harnessed  to  cars  in  which  disembodied  spirits  are  seated, — ■ 
a  token  of  the  swift  ride  of  the  dead  to  their  doom.  Sometimes  the 
soul  is  gently  invited,  or  led,  by  a  good  spirit,  sometimes  beaten,  or 
dragged  away,  by  the  squalid  and  savage  Charun,  the  horrible  death- 
king,  or  one  of  his  ministers ;  sometimes  a  good  and  an  evil  spirit  are 
seen  contending  for  the  soul ;  sometimes  the  soul  is  seen,  on  its  knees, 
beseeching  the  aid  of  its  good  genius  and  grasping  at  his  departing  wing, 

3  Saturnal.  lib.  i.  cap.  7.        *  Dennis,  Cities  and  Cemeteries  of  Etruria,  ch.  xli. 


EGYPTIAN  DOCTRINE  OF  A  FUTURE  LIFE.        97 

as,  with  averted  face,  he  is  retiring ;  and  sometimes  the  good  and  the 
evil  spirits  are  leading  it  away  together,  to  abide  the  sentence  of  the  tri- 
bunal of  Mantus.  Whole  companies  of  souls  are  also  set  forth  marching 
in  procession,  under  the  guidance  of  a  winged  genius,  to  their  subter- 
ranean abode. 

Finally,  there  is  a  class  of  representations  depicting  the  ultimate  fate 
of  souls  after  judgment  has  been  passed.  Some  are  shown  seated  at 
banquet,  in  full  enjoyment,  according  to  their  ideas  of  bliss.  Some  are 
shown  undergoing  punishment,  beaten  with  hammers,  stabbed  and  torn 
by  black  demons.  There  are  no  proofs  that  the  Etruscans  believed  in 
the  translation  of  any  soul  to  the  abode^of  the  gods  above  the  sky,  no 
signs  of  any  path  rising  to  the  supernal  heaven ;  but  they  clearly  ex- 
pected just  discriminations  to  be  made  in  the  under-world.  Into  that 
realm  many  gates  are  shown  leading,  some  of  them  peaceful,  inviting, 
surrounded  by  apparent  emblems  of  deliverance,  rest,  and  blessedness; 
others  yawning,  terrific,  engirt  by  the  heads  of  gnashing  beasts  and 
furies  threatening  .their  victim. 

"  Shown  is  the  progress  of  the  giiilty  soul 
From  earth's  worn  threshold  to  the  throne  of  doom ; 
Here  the  black  genius  to  the  dismal  goal 
Drags  the  wan  spectre  from  the  unsheltering  tomb. 
While  from  the  side  it  never  more  may  warn 
The  better  angel,  sorrowing,  flees  forlorn. 
There  (closed  the  eighth)  seven  yawning  gates  reveal 
The  sevenfold  anguish  that  awaits  the  lost. 
Closed  the  eighth  gate, — for  there  the  happy  dwell. 
No  glimpse  of  joy  beyond  makes  horror  less." 

In  these  lines,  from  Bulwer's  learned  and  ornate  epic  of  King  Arthur, 
the  dire  severity  of  the  Etruscan  doctrine  of  a  future  life  is  well  indi- 
cated, with  the  local  imagery  of  some  parts  of  it,  and  the  impenetrable 
obscurity  which  enwraps  the  great  sequel. 


CHAPTER    V. 

EGYPTIAN   DOCTRINE   OF    A   FUTURE   LIFE. 

In  attempting  to  understand  the  conceptions  of  the  ancient  inhabit- 
ants of  Egypt  on  the  subject  of  a  future  life,  we  are  first  met  by  the 
inquiry  why  they  took  such  great  pains  to  preserve  the  bodies  of  their 
dead.  It  has  been  supposed  that  no  common  motive  could  have  ani- 
mated them  to  such  lavish  expenditure  of  money,  time,  and  labor  as 
the  process  of  embalming  required.  It  has  been  taken  for  granted  that 
only  some  recondite  theological  consideration  could  explain  this  pheno- 


98  EGYPTIAN  DOCTRINE   OF  A  FUTURE   LIFE. 


menon.  Accordingly,  it  is  now  the  popular  belief  that  the  Egyptians 
were  so  scrupulous  in  embalming  their  dead  and  storing  them  in  repo- 
sitories of  eternal  stone,  because  they  believed  that  the  departed  souls 
would  at  some  future  time  come  back  and  revivify  their  former  bodies, 
if  these  were  kept  from  decay.  This  hypothesis  seems  to  us  as  false  as  it 
is  gratuitous.  In  the  first  place,  there  is  no  evidence  of  it  whatever, — 
neither  written  testimony  nor  circumstantial  hint.  Herodotus  tells  us, 
"The  Egyptians  say  the  soul,  on  the  dissolution  of  the  body,  always 
enters  into  some  other  animal  then  born,  and,  having  passed  in  rotation 
through  the  various  terrestrial,  aquatic,  and  serial  beings,  again  enters 
the  body  of  a  man  then  born.^'^  There  is  no  assertion  that,  at  the  end 
of  the  three  thousand  years  occupied  by  this  circuit,  the  soul  will  re-enter 
its  former  body.  The  plain  inference,  on  the  contrary,  is  that  it  will  be 
born  in  a  new  body,  as  at  each  preceding  step  in  the  series  of  its  trans- 
migrations. Secondly,  the  mutilation  of  the  body  in  embalming  forbids 
the  belief  in  its  restoration  to  life.  The  brain  was  extracted,  and  the 
skull  stuffed  with  cotton.  The  entrails  were  taken  out,  and  sometimes, 
according  to  Porphyry^  and  Plutarch,^  thrown  into  the  Nile ;  sometimes, 
as  modern  examinations  have  revealed,  bound  up  in  four  packages  and 
either  replaced  in  the  cavity  of  the  stomach  or  laid  in  four  vases  beside 
the  mummy.  It  is  absurd  to  attribute,  without  clear  cause,  to  an  en- 
lightened people  the  belief  that  these  stacks  of  brainless,  eviscerated 
mummies,  dried  and  shrunken  in  ovens,  coated  with  pitch,  bound  up 
in  a  hundredfold  bandages,  would  ever  revive,  and,  inhabited  by  the 
same  souls  that  fled  them  thirty  centuries  before,  again  walk  the  streets 
of  Thebes !  Besides,  a  third  consideration  demands  notice.  By  the 
theory  of  metempsychosis  —  universally  acknowledged  to  have  been 
held  by  the  Egyptians — it  is  taught  that  souls  at  death,  either  imme- 
diately, or  after  a  temporary  sojourn  in  hell  or  heaven  has  struck  the 
balance  of  their  merits,  are  born  in  fresh  bodies ;  never  that  they  return 
into  their  old  ones.  But  the  point  is  set  beyond  controversy  by  the 
discovery  of  inscriptions,  accompanying  pictures  of  scenes  illustrating 
the  felicity  of  blessed  souls  in  heaven,  to  this  effect: — "Their  bodies 
shall  repose  in  their  tombs  forever;  they  live  in  the  celestial  regions 
eternally,  enjoying  the  presence  of  the  Supreme  Grod."*  A  writer  on 
this  subject  says,  "  A  people  who  believed  in  the  transmigration  of  souls 
would  naturally  take  extraordinary  pains  to  preserve  the  body  from 
putrefaction,  in  the  hope  of  the  soul  again  joining  the  body  it  had 
quitted.^'  The  remark  is  intrinsically  untrue,  because  the  doctrine  of 
transmigration  coexists  in  reconciled  belief  with  the  observed  law  of 
birth,  infancy,  and  growth,  not  with  the  miracle  of  transition  into  re- 
viving corpses.  The  notion  is  likewise  historically  refuted  by  the  fact 
that  the  believers  of  that  doctrine  in  the  thronged  East  have  never  pre- 

1  Herod,  lib.  ii.  cap.  123.        2  Pe  Abstinentia,  lib.  iv.  cap.  10.        8  Banqxiet  of  the  Seven  Wise  Meo. 
*  ChampoUion,  Descr.  de  r:figypte,  Antlq.  torn  11.  p.  132.  Stuart's  Trans,  of  Greppo's  Essay,  p.  262. 


EGYPTIAN  DOCTRINE   OF  A   FUTURE   LIFE.  99 


served  the  body,  but  at  once  buried  or  burned  it.  The  whole  Egyptian 
theology  is  much  more  closely  allied  to  the  Hindu,  which  excluded,  than 
to  the  Persian,  which  emphasized,  the  resurrection  of  the  body. 

Another  theory  which  has  been  devised  to  explain  the  purpose  of 
Egyptian  embalming,  is  that  "  it  was  to  unite  the  soul  permanently,  to 
its  body,  and  keep  the  vital  principle  from  perishing  or  transmigrating: 
the  body  and  soul  ran  together  through  the  journey  of  the  dead  and  its 
dread  ordeal.^'^  This  arbitrary  guess  is  incredible.  The  preservation  of 
the  body  does  not  appear  in  any  way — not  even  to  the  rawest  fancy — to 
detain  or  unite  the  soul  with  it ;  for  the  thought  is  unavoidable  that  it 
is  precisely  the  absence  of  the  soul  which  constitutes  death.  Again :  such 
an  explanation  of  the  motive  for  embalming  cannot  be  correct,  because 
in  the  hieroglyphic  representations  of  the  passage  to  the  judgment  the 
separate  soul  is  often  depicted  as  hovering  over  the  body,®  or  as  kneeling 
before  the  judges,  or  as  pursuing  its  adventures  through  the  various 
realms  of  the  creation.  **When  the  body  is  represented,^'  ChampoUion 
says,  "it  is  as  an  aid  to  the  spectator,  and  not  as  teaching  a  bodily  resur- 
rection. Sharpe's  opinion  that  the  picture  of  a  bird  poised  over  the 
mouth  of  a  mummy,  with  the  emblems  of  breath  and  life  in  its  claws, 
implies  the  doctrine  of  a  general  physical  resurrection,  is  an  inferential 
leap  of  the  most  startling  character.  What  proof  is  there  that  the  symbol 
denotes  this  ?  Hundreds  of  paintings  in  the  tombs  show  souls  undergoing 
their  respective  allotments  in  the  other  world  while  their  bodily  mum- 
mies are  quiet  in  the  sepulchres  of  the  present.  In  his  treatise  on  "Isis 
and  Osiris,"  Plutarch  writes,  "The  Egyptians  believe  that  while  the 
bodies  of  eminent  men  are  buried  in  the  earth  their  souls  are  stars 
shining  in  heaven."  It  is  equally  nonsensical  in  itself  and  unwarranted 
by  evidence  to  imagine  that,  in  the  Egyptian  faith,  embalming  either 
retained  the  soul  in  the  body  or  preserved  the  body  for  a  future  return 
of  the  soul.  Who  can  believe  that  it  was  for  either  of  those  purposes 
that  they  embalmed  the  multitudes  of  animals  whose  mummies  the  ex- 
plorer is  still  turning  up  ?  They  preserved  cats,  hawks,  bugs,  crocodiles, 
monkeys,  bulls,  with  as  great  pains  as  they  did  men.''  When  the  Canary 
Islands  were  first  visited,  it  was  found  that  their  inhabitants  had  a  cus- 
tom of  carefully  embalming  the  dead.  The  same  was  the  case  among  the 
Peruvians,  whose  vast  cemeteries  remain  to  this  day  crowded  with  mum- 
mies. But  the  expectation  of  a  return  of  the  souls  into  these  preserved 
bodies  is  not  to  be  ascribed  to  those  peoples.  Herodotus  informs  us  that 
"  the  Ethiopians,  having  dried  the  bodies  of  their  dead,  coat  them  with 
white  plaster,  which  they  paint  with  colors  to  the  likeness  of  the 
deceased  and  encase  in  a  transparent  substance.  The  dead,  thus  kept 
from  being  offensive,  and  yet  plainly  visible,  are  retai'ned  a  whole  year  in 
the  houses  of  their  nearest  relatives.  Afterwards  they  are  carried  out 
and  placed  upright  in  the  tombs  around  the  city."^  It  has  been  argued, 
because  the  Egyptians  expended  so  much  in  preparing  lasting  tombs 

5  Bonomi  and  AnindeLon  Egyptian  Antiq.,  p.  46.  «  PI.  xxxiii.  in  Lepsius'  Todtenb.  der  .ilgypter. 
7  Pettigrew,  Hist,  of  Egyptian  Mummies,  ch.  xii.   8  Lib.  iii.  cap.  24. 


100  EGYPTIAN  DOCTRINE  OF  A  FUTURE   LIFE. 


and  in  adorning  their  walls  with  varied  embellishments,  that  they  must 
have  thought  the  soul  remained  in  the  body,  a  conscious  occupant  of  the 
dwelling-place  provided  for  it.^  As  well  might  it  be  argued  that,  because 
the  ancient  savage  tribes  on  the  coast  of  South  America,  who  obtained 
their  support  by  fishing,  buried  fish-hooks  and  bait  with  their  dead,  they 
supposed  the  dead  bodies  occupied  themselves  in  their  graves  by  fishing! 
The  adornment  of  the  tomb,  so  lavish  and  varied  with  the  Egyptians, 
was  a  gratification  of  the  spontaneous  workings  of  fancy  and  affection, 
and  needs  no  far-fetched  explanation.  Every  nation  has  its  funeral 
customs  and  its  rites  of  sepulture,  many  of  which  would  be  as  difficult 
of  explanation  as  those  of  Egypt.  The  Scandinavian  sea-king  was  some- 
times buried,  in  his  ship,  in  a  grave  dug  on  some  headland  overlooking 
the  ocean.  The  Scythians  buried  their  dead  in  rolls  of  gold,  sometimes 
weighing  forty  or  fifty  solid  pounds.  Diodorus  the  Sicilian  says,  "  The 
Egyptians,  laying  the  embalmed  bodies  of  their  ancestors  in  noble  monu- 
ments, see  the  true  visages  and  expressions  of  those  who  died  ages  before 
them.  So  they  take  almost  as  great  pleasure  in  viewing  their  bodily 
proportions  and  the  lineaments  of  their  faces  as  if  they  were  still  living 
among  them."^''  That  instinct  which  leads  us  to  obtain  portraits  of  those 
we  love,  and  makes  us  unwilling  to  part  even  with  their  lifeless  bodies, 
was  the  cause  of  embalming.  The  bodies  thus  prepared,  we  know  from 
the  testimony  of  ancient  authors,  were  kept  in  the  houses  of  their  chil- 
dren or  kindred,  until  a  new  generation,  "who  knew  not  Joseph,"  re- 
moved them.  Then  nothing  could  be  more  natural  than  that  the  priest- 
hood should  take  advantage  of  the  custom,  so  associated  with  sacred 
sentiments,  and  throw  theological  sanctions  over  it,  shroud  it  in  mystery, 
and  secure  a  monopoly  of  the  power  and  profit  arising  from  it.  It  is  not 
improbable,  too,  as  has  been  suggested,  that  hygienic  considerations,  ex- 
pressing themselves  in  political  laws  and  priestly  precepts,  may  at  first 
have  had  an  influence  in  establishing  the  habit  of  embalming,  to  prevent 
the  pestilences  apt  to  arise  in  such  a  climate  from  the  decay  of  animal 
substances. 

There  is  great  diversity  of  opinion  among  Egyptologists  on  this  point. 
One  thinks  that  embalming  was  supposed  to  keep  the  soul  in  the  body 
until  after  the  funeral  judgment  and  interment,  but  that,  when  the  corpse 
was  laid  in  its  final  receptacle,  the  soul  proceeded  to  accompany  the  sun 
in  its  daily  and  nocturnal  circuit,  or  to  transmigrate  through  various 
animals  and  deities.  Another  imagines  that  the  process  of  embalming 
was  believed  to  secure  the  repose  of  the  soul  in  the  other  world,  exempt 
from  transmigrations,  so  long  as  the  body  was  kept  from  decay."  Per- 
haps the  different  notions  on  this  subject  attributed  by  modern  authors 
to  the  Egyptians  may  all  have  prevailed  among  them  at  different  times 
or  among  distinct  sects.     But  it  seems  most  likely,  as  we  have  said,  that 

9  Kenrick,  Ancient  Egypt,  vol.  i.  ch.  xxi.  sect.  iii. 
10  Lib.  i.  cap.  7.  "  Library  of  Entertaining  Knowledge,  vol.  ii.  ch.  iii. 


EGYPTIAN  DOCTRINE   OF  A  FUTURE   LIFE.  101 


embalming  first  arose  from  physical  and  sentimental  considerations 
naturally  operating,  rather  than  from  any  theological  doctrine  carefully 
devised;  although,  after  the  priesthood  appropriated  the  business,  it  is 
altogether  probable  that  they  interwove  it  with  an  artificial  and  elaborate 
system  of  sacerdotal  dogmas,  in  which  was  the  hiding  of  the  national 
power. 

The  second  question  that  arises  is.  What  was  the  significance  of  the 
funeral  ceremonies  celebrated  by  the  Egyptians  over  their  dead?  "When 
the  body  had  been  embalmed,  it  was  presented  before  a  tribunal  of  forty- 
two  judges  sitting  in  state  on  the  eastern  borders  of  the  lake  Acherusia. 
They  made  strict  inquiry  into  the  conduct  and  character  of  the  deceased. 
Any  one  might  make  complaint  against  him,  or  testify  in  his  behalf.  If 
it  was  found  that  he  had  been  wicked,  had  died  in  debt,  or  was  other- 
wise unworthy,  he  was  deprived  of  honorable  burial  and  ignominiously 
thrown  into  a  ditch.  This  was  called  Tartar,  from  the  wailings  the  sen- 
tence produced  among  his  relatives.  But  if  he  was  found  to  have  led  an 
upright  life,  and  to  have  been  a  good  man,  the  honors  of  a  regular  inter- 
ment were  decreed  him.  The  cemetery — a.  large  plain  environed  with  trees 
and  lined  with  canals — lay  on  the  western  side  of  the  lake,  and  was 
named  Elisout,  or  rest.  It  was  reached  by  a  boat,  the  funeral  barge, — in 
which  no  one  could  cross  without  an  order  from  the  judges  and  the  pay- 
ment of  a  small  fee.  In  these  and  other  particulars  some  of  the  scenes 
supposed  to  be  awaiting  the  soul  in  the  other  world  were  dramatically 
shadowed  forth.  Each  rite  was  a  symbol  of  a  reality  existing,  in  solemn 
correspondence,  in  the  invisible  state.  What  the  priests  did  over  the 
body  on  earth  the  judicial  deities  did  over  the  soul  in  Amenthe.  It 
seems  plain  that  the  Greeks  derived  many  of  their  notions  concerning 
the  fate  and  state  of  the  dead  from  Egypt.  Hades  corresponds  with 
Amenthe ;  Pluto,  with  the  subterranean  Osiris ;  Mercury  psychopompos, 
with  Anubis,  "the  usher  of  souls ;" ^acus,  Minos,  and  Ehadamanthos, 
with  the  three  assistant  gods  who  help  in  weighing  the  soul  and  present 
the  result  to  Osiris ;  Tartarus,  to  the  ditch  Tartar ;  Charon's  ghost-boat 
over  the  Styx,  to  the  barge  conveying  the  mummy  to  the  tomb ;  Cerberus, 
to  0ms;  Acheron,,  to  Acherusia;  the  Elysian  Fields,  to  Elisout.^  Ken- 
rick  thinks  the  Grreeks  may  have  developed  these  views  for  themselves, 
without  indebtedness  to  Egypt.  But  the  notions  were  in  existence 
among  the  Egyptians  at  least  twelve  hundred  years  before  they  can  be 
traced  among  the  Greeks.^^  And  they  are  too  arbitrary  and  system- 
atic to  have  been  independently  constructed  by  two  nations.  Besides, 
Herodotus  positively  affirms  that  they  were  derived  from  Egypt.  Several 
other  ancient  authors  also  state  this ;  and  nearly  every  modern  writer  on 
the  subject  agrees  in  it. 

The  triumphs  of  modern  investigation  into  the  antiquities  of  Egypt, 

12  Spineto  on  Egyptian  Antiq,  Lectures  IV.,  V. 

^  Wilkinson,  Manners  and  Customs  of  the  Ancient  Kgj-ptians,  2d  Series,  vol.  i.  oh.  12. 


102  EGYPTIAN  DOCTRINE  OF  A  FUTURE  LIFE. 


unlocking  the  hieroglyphics  and  lifting  the  curtain  from  the  secrets  of 
ages,  have  unveiled  to  us  a  far  more  full  and  satisfactory  view  of  the 
Egyptian  doctrine  of  the  future  life  than  can  be  constructed  from  the 
narrow  glimpses  afforded  by  the  accounts  of  the  old  Greek  authorities. 
Three  sources  of  knowledge  have  been  laid  open  to  us.  First,  the 
papyrus  rolls,  one  of  which  was  placed  in  the  bosom  of  every  mummy. 
This  roll,  covered  with  hieroglyphics,  is  called  the  funeral  ritual,  or 
book  of  the  dead.  It  served  as  a  passport  through  the  burial-rites. 
It  contained  the  names  of  the  deceased  and  his  parents,  a  series  of 
prayers  he  was  to  recite  before  the  various  divinities  he  would  meet  on 
his  journey,  and  representations  of  some  of  the  adventures  awaiting 
him  in  the  unseen  state.^*  Secondly,  the  ornamental  cases  in  which  the 
mummies  are  enclosed  are  painted  all  over  with  scenes  setting  forth  the 
realities  and  events  to  which  the  soul  of  the  dead  occupant  has  passed  in 
the  other  life.^^  Thirdly,  the  various  fates  of  souls  are  sculptured  and 
painted  on  the  walls  in  the  tombs,  in  characters  which  have  been  de- 
ciphered during  the  present  century  :^^ — 

**  Those  mystic,  stony  volumes  on  the  walls  long  writ, 
Whose  sense  is  late  reveal'd  to  searching  modem  wit." 

Combining  the  information  thus  obtained,  we  learn  that,  according  to 
the  Egyptian  representation,  the  soul  is  led  by  the  god  Thoth  into 
Amenthe,  the  infernal  world,  the  entrance  to  which  lies  in  the  extreme 
west,  on  the  farther  side  of  the  sea,  where  the  sun  goes  down  under  the 
earth.  It  was  in  accordance  with  this  supposition  that  Herod  caused  to 
be  engraved,  on  a  magnificent  monument  erected  to  his  deceased  wife, 
the  line,  "Zeus,  this  blooming  woman  sent  beyond  the  ocean.""  At  the 
entrance  sits  a  wide-throated  monster,  over  whose  head  is  the  inscription, 
"This  is  the  devourer  of  many  who  go  into  Amenthe,  the  laceratorof 
the  heart  of  him  who  comes  with  sins  to  the  house  of  justice."  The 
Boul  next  kneels  before  the  forty-two  assessors  of  Osiris,  with  deprecating 
asseverations  and  intercessions.  It  then  comes  to  the  final  trial  in  the 
terrible  Hall  of  the  two  Truths,  the  approving  and  the  condemning ;  or, 
as  it  is  differently  named,  the  Hall  of  the  double  Justice,  the  rewarding 
and  the  punishing.  Here  the  three  divinities  Horus,  Anubis,  and  Thoth 
proceed  to  weigh  the  soul  in  the  balance.  In  one  scale  an  image  of 
Thmei,  the  goddess  of  Truth,  is  placed ;  in  the  other,  a  heart-shaped 
vase,  symbolizing  the  heart  of  the  deceased  with  all  the  actions  of  his 
earthly  life.     Then  happy  is  he 

"  Who,  weighed  'gainst  Truth,  down  dips  the  awful  scale." 


1*  Das  Todtenbuch  der  ^gypter,  edited  with  an  introduction  by  Dr.  Lepsius. 
16  Ch.  ix.  of  Pettigrew's  History  of  Egyptian  Mummies. 

w  ChampoUion's  Letter,  dated  Thebes,  May  16,  1829.    An  abstract  of  this  letter  may  be  found  in 
Stuart's  trans,  of  Greppo's  Essay  on  ChampoUion's  Hieroglyphic  System,  appendix,  note  N. 
WBasnage,  Hist,  of  the  Jews,  lib.  ii.  ch.  12,  sect.  19. 


EGYPTIAN   DOCTRINE   OF  A  FUTURE   LIFE.  103 


Thoth  notes  the  result  on  a  tablet,  and  the  deceased  advances  with  it 
to  the  foot  of  the  throne  on  which  sits  Osiris,  lord  of  the  dead,  king  of 
Amenthe.  He  pronounces  the  decisive  sentence,  and  his  assistants  see 
that  it  is  at  once  executed.  The  condemned  soul  is  either  scourged  back 
to  the  earth  straightway,  to  live  again  in  the  form  of  a  vile  animal, — as 
some  of  the  emblems  appear  to  denote ; — or  plunged  into  the  tortures  of 
a  horrid  hell  of  fire  and  devils  below, — as  numerous  engravings  set  forth ; — 
or  driven  into  the  atmosphere,  to  be  vexed  and  tossed  by  tempests, 
violently  whirled  in  blasts  and  clouds,  till  its  sins  are  expiated,  and 
another  probation  granted  through  a  renewed  existence  in  human  form. 
We  have  two  accounts  of  the  Egyptian  divisions  of  the  universe. 
According  to  the  first  view,  they  conceived  the  creation  to  consist  of 
three  grand  departments.  First  came  the  earth,  or  zone  of  trial,  where 
men  live  on  probation.  Next  was  the  atmosphere,  or  zone  of  temporal 
punishment,  where  souls  are  afflicted  for  their  sins.  The  ruler  of  this 
girdle  of  storms  was  Pooh,  the  overseer  of  souls  in  penance.  Such  a  notion 
is  found  in  some  of  the  later  Greek  philosophers,  and  in  the  writings  of 
the  Alexandrian  Jews,  who  undoubtedly  drew  it  from  the  priestly  science 
of  Egypt.  Every  one  will  recollect  how  Paul  speaks  of  "the  prince  of 
the  power  of  the  air,"  And  Shakspeare  makes  the  timid  Claudio  shrink 
from  the  verge  of  death  with  horror,  lest  his  soul  should,  through  ages, 

"  Be  imprison'd  in  the  viewless  winds, 
And  blown  with  restless  violence  round  about 
The  pendent  world." 

After  their  purgation  in  this  region,  all  the  souls  live  again  on  earth 
by  transmigration.^^  The  third  realm  was  in  the  serene  blue  sky  among 
the  stars,  the  zone  of  blessedness,  where  the  accepted  dwell  in  immortal 
peace  and  joy.  Eusebius  says,  "  The  Egyptians  represented  the  universe 
by  two  circles,  one  within  the  other,  and  a  serpent  with  the  head  of  a 
hawk  twining  his  folds  around  them,"  thus  forming  three  spheres,  earth, 
firmament,  divinity. 

But  the  representation  most  frequent  and  imposing  is  that  which  pic- 
tures the  creation  simply  as  having  the  earth  in  the  centre,  and  the  sun 
with  his  attendants  as  circulating  around  it  in  the  brightness  of  the 
superior,  and  the  darkness  of  the  infernal,  firmament.  Souls  at  death 
pass  down  through  the  west  into  Amenthe,  and  are  tried.  If  condemned, 
they  are  either  sent  back  to  the  earth,  or  confined  in  the  nether  space 
for  punishment.  If  justified,  they  join  the  blissful  company  of  the  Sun- 
God,  and  rise  with  him  through  the  east  to  journey  along  his  celestial 
course.  The  upper  hemisphere  is  divided  into  twelve  equal  parts,  cor- 
responding with  the  twelve  hours  of  the  day.  At  the  gate  of  each  of 
these  golden  segments  a  sentinel  god  is  stationed,  to  whom  the  newly- 
arriving  soul  must  give  its   credentials  to  secure  a  passage.     In  like 

18  Liber  Metempsychosis  Veterum  ^gyptiorum,  edited  and  translated  into  Latin  from  the  funeral 
papyri  by  H.  Brugsch. 


104       EGYPTIAN  DOCTRINE  OF  A  FUTURE  LIFE. 


manner,  the  lower  hemisphere  is  cut  into  the  same  number  of  gloomy- 
sections,  corresponding  with  the  twelve  hours  of  the  night.  Daily  the 
chief  divinity,  in  robes  of  light,  traverses  the  beaming  zones  of  the 
blessed,  where  they  hunt  and  fish,  or  plough  and  sow,  reap  and  gather, 
in  the  Fields  of  the  Sun  on  the  banks  of  the  heavenly  Nile.  Nightly, 
arrayed  in  deep  black  from  head  to  foot,  he  traverses  the  dismal  zones  of 
the  damned,  where  they  undergo  appropriate  retributions.  Thus  the 
future  destiny  of  man  was  sublimely  associated  with  the  march  of  the 
sun  through  the  upper  and  lower  hemispheres.^*  Astronomy  was  a  part 
of  the  Egyptian's  theology.  He  regarded  the  stars  not  figuratively,  but 
literally,  as  spirits  and  pure  genii ;  the  great  planets  as  deities.  The 
calendar  was  a  religious  chart,  each  month,  week,  day,  hour,  being  the 
special  charge  and  stand-point  of  a  god.^® 

There  was  much  poetic  beauty  and  ethical  power  in  these  doctrines 
and  symbols.  The  necessity  of  virtue,  the  dread  ordeals  of  the  grave, 
the  certainty  of  retribution,  the  mystic  circuits  of  transmigration,  a  glo- 
rious immortality,  the  paths  of  planets  and  gods  and  souls  through  crea- 
tion,— all  were  impressively  enounced,  dramatically  shown. 

"The  Egyptain  sotil  sall'd  o'er  the  skyey  sea 
In  ark  of  crystal,  mann'd  by  beamy  gods, 
To  drag  the  deeps  of  space  and  net  the  stars. 
Where,  in  their  nebulous  shoals,  they  shore  the  void 
And  through  old  Night's  Typhonian  blindness  shine. 
Then,  solarized,  he  press'd  towards  the  sun. 
And,  in  the  heavenly  Hades,  hall  of  God, 
Had  final  welcome  of  the  firmament." 

This  solemn  linking  of  the  fate  of  man  with  the  astronomic  universe, 
this  grand  blending  of  the  deepest  of  moral  doctrines  with  the  most 
august  of  physical  sciences,  plainly  betrays  the  brain  and  hand  of  that 
hereditary  hierarchy  whose  wisdom  was  the  wonder  of  the  ancient 
world.  Osburn  thinks  the  localization  of  Amenthe  in  the  west  may  have 
arisen  in  the  following  way.  Some  superstitious  Egyptians,  travelling 
westwards,  at  twilight,  on  the  great  marshes  haunted  by  the  strange 
gray-white  ibis,  saw  troops  of  these  silent,  solemn,  ghostlike  birds, 
motionless  or  slow  stalking,  and  conceived  them  to  be  souls  waiting  for 
the  funeral  rites  to  be  paid,  that  they  might  sink  with  the  setting  sun  to 
their  destined  abode.^^ 

That  such  a  system  of  belief  was  too  complex  and  elaborate  to  have 
been  a  popular  development  is  evident.  But  that  it  was  really  held  by 
the  people  there  is  no  room  to  doubt.  Parts  of  it  were  publicly  enacted 
on  festival-days  by  multitudes  numbering  more  than  a  hundred  thou- 
sand. Parts  of  it  were  dimly  shadowed  out  in  the  secret  recesses  of 
temples,  surrounded  by  the  most  astonishing  accompaniments  that  un- 

19  L'Univers,  figypte  Ancienne,  par  Champollion-Figeac,  pp.  123-145. 

20  ^gyptische  Glaubenslehre  von  Dr.  Ed.  R6th,  Bs.  171, 174. 

21  Monumental  History  of  Egypt,  vol.  i.  ch.  8. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    105 


rivalled  learning,  skill,  wealth,  and  power  could  contrive.  Its  authority 
commanded  the  allegiance,  its  charm  fascinated  the  imagination,  of  the 
people.  Its  force  built  the  pyramids,  and  enshrined  whole  generations 
qf  Egypt's  embalmed  population  in  richly-adorned  sepulchres  of  ever- 
lasting rock.  Its  substance  of  esoteric  knowledge  and  faith,  in  its  form 
of  exoteric  imposture  and  exhibition,  gave  it  vitality  and  endurance 
long.  In  the  vortex  of  change  and  decay  it  sank  at  last.  And  now  it  is 
only  after  its  secrets  have  been  buried  for  thirty  centuries  that  the  ex- 
ploring genius  of  modern  times  has  brought  its  hidden  hieroglyphics 
to  light,  and  taught  us  what  were  the  doctrines  originally  contained  in 
the  altar-lore  of  those  priestly  schools  which  once  dotted  the  plains  of 
the  Delta  and  studded  the  banks  of  eldest  Nile,  where  now,  disfigured 
and  gigantic,  the  solemn 

*'  Old  Syhinxes  lift  their  countenances  bland 
Athwart  the  river-sea  and  sea  of  sand." 


CHAPTER    YI. 

BRAHMANIC   AND  BUDDHIST   DOCTRINE   OF  A  FUTURE   LIFE. 

In  the  Hindu  views  of  the  fate  of  the  human  soul,  metaphysical  sub- 
tlety and  imaginative  vastness,  intellect  and  fancy,  slavish  tradition  and 
audacious  speculation,  besotted  ritualism  and  heaven-storming  spirituality, 
are  mingled  together  on  a  scale  of  grandeur  and  intensity  wholly  without 
a  parallel  elsewhere  in  the  literature  or  faith  of  the  world.  Brahman- 
ism,  with  its  hundred  million  adherents  holding  sway  over  India, — and 
Buddhism,  with  its  four  hundred  million  disciples  scattered  over  a  dozen 
nations,  from  Java  to  Japan,  and  from  the  Ceylonese  to  the  Samoyedes, 
— practically  considered,  in  reference  to  their  actually-received  dogmas 
and  aims  pertaining  to  a  future  life,  agree  sufficiently  to  warrant  us 
in  giving  them  a  general  examination  together.  The  chief  difference 
between  them  will  be  explained  in  the  sequel. 

The  most  ancient  Hindu  doctrine  of  the  future  fate  of  man,  as  given 
in  the  Vedas,  was  simple,  rude,  and  very  unlike  the  forms  in  which  it 
has  since  prevailed.  Professor  Wilson  says,  in  the  introduction  to  his 
translation  of  the  Eig  Veda,  that  the  references  to  this  subject  in  the 
primeval  Sanscrit  scriptures  are  sparse  and  incomplete.  But  no  one 
has  so  thoroughly  elucidated  this  obscure  question  as  Eoth  of  Tubingen, 
in  his  masterly  paper  on  the  Morality  of  the  Vedas,  of  which  there  is 
a  translation,  by  Professor  Whitney,  in  the  Journal  of  the  American 


106    BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


Oriental  Society.*  The  results  of  his  researches  may  be  stated  in  few 
words. 

When  a  man  dies,  the  earth  is  invoked  to  wrap  his  body  up,  as  a 
mother  wraps  her  child  in  her  garment,  and  to  lie  lightly  on  him.  He 
himself  is  addressed  thus: — "Go  forth,  go.  forth  on  the  ancient  paths 
which  our  fathers  in  old  times  have  trodden:  the  two  rulers  in  bliss, 
Yama  and  Varuna,  shalt  thou  behold."  Varuna  judges  all.  He  thrusts 
the  wicked  down  into  darkness ;  and  not  a  hint  or  clew  further  of  their 
doom  is  furnished.  They  were  supposed  either  to  be  annihilated,  as 
Professor  Roth  thinks  the  Vedas  imply,  or  else  to  live  as  demons,  in 
sin,  blackness,  and  woe.  The  good  go  up  to  heaven  and  are  glorified 
with  a  shining  spiritual  body  like  that  of  the  gods.  Yama,  the  first  man, 
originator  of  the  human  race  on  earth,  is  the  beginner  and  head  of 
renewed  humanity  in  another  world,,  and  is  termed  the  Assembler  of 
Men.  It  is  a  poetic  and  grand  conception  that  the  first  one  who  died, 
leading  the  way,  should  be  the  patriarch  and  monarch  of  all  who  follow. 
The  old  Vedic  hymns  imply  that  the  departed  good  are  in  a  state  of 
exalted  felicity,  but  scarcely  picture  forth  any  particulars.  The  follow- 
ing passage,  versified  with  strict  fidelity  to  the  original,  is  as  full  and 
explicit  as  any  : — 

Where  glory  never-fading  is,  where  is  the  world  of  heavenly  light, 

The  world  of  immortality, — the  everlasting, — set  me  there ! 
Where  Yama  reigns,  Vivasvat's  son,  in  the  inmost  sphere  of  heaven  bright. 

Where  those  abounding  waters  flow,— oh,  make  me  but  immortal  there! 
Where  there  is  freedom  uurestrain'd,  where  the  triple  vault  of  heaven's  in  sight, 

Where  worlds  of  brightest  glory  are, — oh,  make  me  but  immortal  there ! 
Where  pleasures  and  eiyoyments  are,  where  bliss  and  raptures  ne'er  take  flight. 

Where  all  desires  are  satisfied, — oh,  make  me  but  immortal  there  1 

But  this  form  of  doctrine  long  ago  passed  from  the  Hindu  remembrance, 
lost  in  the  multiplying  developments  and  specifications  of  a  mystical 
philosophy,  and  a  teeming  superstition  nourished  by  an  unbounded 
imagination. 

Both  Brahmans  and  Buddhists  conceive  of  the  creation  on  the  most 
enormous  scale.  Mount  Meru  rises  from  the  centre  of  the  earth  to 
the  height  of  about  two  millions  of  miles.  On  its  summit  is  the  city  of 
Brahma,  covering  a  space  of  fourteen  thousand  leagues,  and  surrounded 
by  the  stately  cities  of  the  regents  of  the  spheres.  Between  Meru  and 
the  wall  of  stone  forming  the  extreme  circumference  of  the  earth  are 
seven  concentric  circles  of  rocks.  Between  these  rocky  bracelets  are 
continents  and  seas.  In  some  of  the  seas  wallow  single  fishes  thousands 
of  miles  in  every  dimension.  The  celestial  spaces  are  occupied  by  a 
large  number  of  heavens,  called  *'  dewa-lokas,"  increasing  in  the  glory 
and  bliss  of  their  prerogatives.  The  worlds  below  the  earth  are  hells, 
called  "  naraka."  The  description  of  twenty-eight  of  these,  given  in  the 
Vishnu  Purana,^  makes  the  reader  "  sup  full  of  horrors."    The  Buddhist 

1  YoL  ill.  pp.  342-346.  a  Wilson's  trans,  pp.  207-209. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OP  A  FUTURE  LIFE.     107 


"Books  of  Ceylon"'  tell  of  twenty-six  heavens  placed  in  regular  order 
above  one  another  in  the  sky,  crowded  with  all  imaginable  delights. 
They  also  depict,  in  the  abyss  underneath  the  earth,  eight  great  hells, 
each  containing  sixteen  smaller  ones,  the  whole  one  hundred  and  thirty- 
six  composing  one  gigantic  hell.  The  eight  chief  hells  are  situated  over 
one  another,  each  partially  enclosing  and  overlapping  that  next  beneath ; 
and  the  sufferings  inflicted  on  their  unfortunate  occupants  are  of  the 
most  terrific  character.  But  these  poor  hints  at  the  local  apparatus  of  re- 
ward and  punishment  afford  no  conception  whatever  of  the  extent  o# 
their  mythological  scheme  of  the  universe. 

They  call  each  complete  solar  system  a  sahwala,  and  say  that,  if  a  wall 
were  erected  around  the  space  occupied  by  a  million  millions  of  sakwalas, 
reaching  to  the  highest  heaven,  and  the  entire  space  were  filled  with 
mustard-seeds,  a  god  might  take  these  seeds,  and,  looking  towards  any  one 
of  the  cardinal  points,  throw  a  single  seed  towards  each  sakwala  ^intil  all 
the  seeds  were  gone,  and  still  there  would  be  more  sakwalas,  in  the  same 
direction,  to  which  no  seed  had  been  thrown,  without  considering  those 
in  the  other  three  quarters  of  the  heavens.  In  comparison  with  this 
Eastern  vision  of  the  infinitude  of  worlds,  the  wildest  "Western  dreamer  over 
the  vistas  opened  by  the  telescope  may  hide  his  diminished  head  !  Their 
other  conceptions  are  of  the  same  crushing  magnitude.  Thus,  when  the 
demons,  on  a  certain  occasion,  assailed  the  gods,  Siva — ^using  the  Himalaya 
range  for  his  bow,  Vasuke  for  the  string,  Vishnu  for  his  arrow,  the  earth 
for  his  chariot  with  the  sun  and  moon  for  its  wheels  and  the  Vedas  for 
its  horses,  the  starry  canopy  for  his  banner  with  the  tree  of  Paradise  for 
its  staff,  Brahma  for  his  charioteer,  and  the  mysterious  monosyllable  Om 
for  his  whip — reduced  them  all  to  ashes.* 

The  five  hundred  million  Brahmanic  and  Buddhist  believers  hold  that 
all  the  gods,  men,  demons,  and  various  grades  of  animal  life*occupying 
this  immeasurable  array  of  worlds  compose  one  cosmic  family.  The 
totality  of  animated  beings,  from  a  detestable  gnat  to  thundering  Indra, 
from  the  meanest  worm  to  the  supreme  Buddha,  constitute  one  fraternal 
race,  by  the  unavoidable  effects  of  the  law  of  retribution  constantly 
interchanging  their  residences  in  a  succession  of  rising  and  sinking  exist- 
ences, ranging  through  all  the  earths,  heavens,  and  hells  of  the  universe, 
bound  by  the  terrible  links  of  merit  and  demerit  in  the  phantasmagoric 
dungeon  of  births  and  deaths.  The  Vishnu  Purana  declares,  "  The 
universe,  this  whole  egg  of  Brahma,  is  everywhere  swarming  with  living 
creatures,  all  of  whom  are  captives  in  the  chains  of  acts."* 

The  one  prime  postulate  of  these  Oriental  faiths  r— the  ground-prin- 
ciple, never  to  be  questioned  any  more  than  the  central  and  stationary 
position  of  the  earth  in  the  Ptolemaic  system — is  that  all  beings  below 
the  Infinite  One  are  confined  in  the  circle  of  existence,  the  whirl  of 


»  Upham's  trans,  vol.  iii.  pp.  8,  66, 159. 

*  Vans  Kennedy,  Ancient  and  Hindu  Mythology,  p.  429.  6  p.  286. 


108    BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


births  and  deaths,  by  the  consequences  of  their  virtues  and  vices.  When 
a  man  dies,  if  he  has  an  excess  of  good  desert,  he  is  born,  as  a  superior 
being,  in  one  of  the  heavens.  According  to  the  nature  and  degree  of 
his  merit,  his  heavenly  existence  is  prolonged,  or  perhaps  repeated  many 
times  in  succession  ;  or,  if  his  next  birth  occurs  on  earth,  it  is  under 
happy  circumstances,  as  a  sage  or  a  king.  But  when  he  expires,  should 
there,  on  the  other  hand,  be  an  overbalance  of  ill  desert,  he  is  born  as  a 
demon  in  one  of  the  hells,  or  m.ay  in  repeated  lives  run  the  circuit  of 
Ifoe  hells ;  or,  if  he  at  once  returns  to  the  earth,  it  is  as  a  beggar,  a  leprous 
outcast,  a  wretched  cripple,  or  in  the  guise  of  a  rat,  a  snake,  or  a  louse. 

"  The  illustrious  souls  of  great  and  virtuous  men 
In  godlike  beings  shall  revive  again  ^ 
But  base  and  vicious  spirits  wind  their  way 
In  scorpions,  vultures,  sharks,  and  beasts  of  prey. 
The  fair,  the  gay,  the  witty,  and  the  brave, 
The  fool,  the  coward,  courtier,  tyrant,  slave, 
Each  one  in  a  congenial  form,  shall  find 
A  proper  dwelling  for  his  wandering  mind." 

A  specific  evil  is  never  cancelled  by  being  counterbalanced  by  a  greater 
good.  The  fruit  of  that  evil  must  be  experienced,  and  also  of  that 
greater  good,  by  appropriate  births  in  the  hells  and  heavens,  or  in  the 
higher  and  lower  grades  of  earthly  existence.  The  two  courses  of  action 
must  be  run  through  independently.  This  is  what  is  meant  by  the  phrases, 
so  often  met  with  in  Oriental  works,  "eating  the  fruits  of  former  acts," 
"  bound  in  the  chains  of  deeds."  Merit  or  demerit  can  be  balanced  or 
neutralized  only  by  the  full  fruition  of  its  own  natural  and  necessary 
consequences.^  The  law  of  merit  and  of  demerit  is  fate.  It  works  irre- 
sistibly, through  all  changes  and  recurrences,  from  the  beginning  to  the 
end.  The  cessation  of  virtue  or  of  vice  does  not  put  an  end  to  its  effects 
until  its  full  force  is  exhausted ;  as  an  arrow  continues  in  flight  until  all 
its  imparted  power  is  spent.  A  man  faultlessly  and  scrupulously  good 
through  his  present  life  may  be  guilty  of  some  foul  crime  committed  a 
hundred  lives  before  and  not  yet  expiated.  Accordingly,  he  may  now 
suffer  for  it,  or  his  next  birth  may  take  place  in  a  hell.  On  the  contrary, 
he  may  be  credited  with  some  great  merit  acquired  thousands  of  gene- 
rations ago,  whose  fruit  he  has  not  eaten,  and  which  may  bring  him  good 
fortune  in  spite  of  present  sins,  or  on  the  rolling  and  many-colored  wheel 
of  metempsychosis  may  secure  for  him  next  a  celestial  birthplace.  In 
short  periods,  it  will  be  seen,  there  is  moral  confusion,  but,  in  the  long 
run,  exact  compensation. 

The  exuberant  prodigiousness  of  the  Hindu  imagination  is  strikingly 
manifest  in  its  descriptions  of  the  rewards  of  virtue  in  the  heavens  and 
of  the  punishments  of  sin  in  the  hells.  Visions  pass  before  us  of  beauti- 
ful groves  full  of  fragrance  and  music,  abounding  in  delicious  fruits,  and 
birds  of  gorgeous  plumage,  crystal  streams  embedded  with  pearls,  un- 

•  Journal  of  the  American  Oriental  Society,  vol.  iv.  p.  87# 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    109 


ruffled  lakes  where  the  lotus  blooms,  palaces  of  gems,  crowds  of  friends 
and  lovers,  endless  revelations  of  truth,  boundless  graspings  of  power, — 
all  that  can  stir  and  enchant  intellect,  will,  fancy,  and  heart.  In  some 
of  the  heavens  the  residents  have  no  bodily  form,  but  enjoy  purely 
spiritual  pleasures.  In  others  they  are  self-resplendent,  and  traverse  the 
ether.  They  are  many  miles  in  height,  one  being  described  whose  crown 
was  four  miles  high  and^ho  wore  on  his  person  sixty  wagon-loads  of 
jewels.  The  ordinary  lifetime  of  the  inhabitants  of  the  dewa-loka  named 
Wasawartti  equals  nine  billions  two  hundred  and  sixteen  millions  of 
our  years.     They  breathe  only  once  in  sixteen  hours. 

The  reverse  of  this  picture  is  still  more  vigorously  drawn,  highly 
colored,  and  diversified  in  contents.  The  walls  of  the  Hindu  hell  are 
over  a  hundred  miles  thick;  and  so  dazzling  is  their  brightness  that 
it  bursts  the  eyes  which  look  at  them  anywhere  within  a  distance  of 
four  hundred  leagues.'^  The  poor  creatures  here,  wrapped  in  shrouds  of 
fire,  writhe  and  yell  in  frenzy  of  pain.  The  very  revelry  and  ecstasy  of 
terror  and  anguish  fill  the  whole  region.  The  skins  of  some  wretches 
are  taken  off  from  head  to  foot,  and  then  scalding  vinegar  is  poured 
over  them.  A  glutton  is  punished  thus :  experiencing  an  insatiable 
hunger  in  a  body  as  large  as  three  mountains,  he  is  tantalized  with  a  mouth 
no  larger  than  the  eye  of  a  needle.®  The  infernal  tormentors,  throwing 
their  victims  down,  take  a  flexible  flame  in  each  hand,  and  with  these 
lash  them  alternately  right  and  left.  One  demon,  Rdhu,  is  seventy-si^x 
thousand  eight  hundred  miles  tall :  the  palm  of  his  hand  measures 
fifty  thousand  acres ;  and  when  he  is  enraged  he  rushes  up  the  skj'' 
and  swallows  the  sun  or  the  moon,  thus  causing  an  eclipse !  In  the 
Asiatic  Journal  for  1840  is  an  article  on  "The  Chinese  Judges  of  the 
Dead,^'  which  describes  a  series  of  twenty-four  paintings  of  hell  found  in 
a  Buddhist  temple.  Devils  in  human  shapes  are  depicted  pulling  out 
the  tongues  of  slanderers  with  redhot  wires,  pouring  molten  lead  down 
the  throats  of  liars,  with  burning  prongs  tossing  souls  upon  mountains 
planted  with  hooks  of  iron  reeking  with  the  blood  of  those  who  have 
gone  before,  screwing  the  damned  between  planks,  pounding  them  in 
husking-mortars,  grinding  them  in  rice-mills,  while  other  fiends,  in  the 
shape  of  dogs,  lap  up  their  oozing  gore.  But  the  hardest  sensibility  must 
by  this  time  cry,  Hold ! 

With  the  turmoil  and  pain  of  entanglement  in  the  vortex  of  births, 
and  all  the  repulsive  exposures  of  finite  life,  the  Hindus  contrast  the  idea 
of  an  infinite  rest  and  bliss,  an  endless  exemption  from  evil  and  struggle, 
an  immense  receptivity  of  reposing  power  and  quietistic  contemplation. 
In  consequence  of  their  endlessly  varied,  constantly  recurring,  intensely 
earnest  speculations  and  musings  over  this  contrast  of  finite  restlessness 
and  pain  with  infinite  peace  and  blessedness, — a  contrast  which  con- 
stitutes the  preaching  of  their  priests,  saturates  their  sacred  books,  fills 

1  Hardy,  Manual  of  Buddbism,  p.  26.  8  Coleman,  Mythology  of  the  Hindus,  p.  198. 

8 


110     BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


their  thoughts,  and  broods  over  all  their  life,— the  Orientals  are  pervaded 
with  a  profound  horror  of  individual  existence,  and  with  a  profound  desire 
for  absorption  into  the  Infinite  Being.  A  few  quotations  from  their  own 
authors  will  illustrate  this : — 

"  A  sentient  being  in  the  repetition  of  birth  and  death  is  like  a  worm 
in  the  midst  of  a  nest  of  ants, — like  a  lizard  in  the  hollow  of  a  bamboo 
that  is  burning  at  both  ends."^  "  Emancipa^on  from  all  existence  is 
the  fulness  of  felicity.''^''  "The  being  who  is  still  subject  to  birth  may 
now  sport  in  the  beautiful  gardens  of  heaven,  now  be  cut  to  pieces  in 
hell ;  now  be  Maha  Brahma,  now  a  degraded  outcast ;  now  sip  nectar, 
now  drink  blood ;  now  repose  on  a  couch  with  gods,  now  be  dragged 
through  a  thicket  of  thorns ;  now  reside  in  a  mansion  of  gold,  now  be 
exposed  on  a  mountain  of  lava ;  now  sit  on  the  throne  of  the  gods,  now 
be  impaled  amidst  hungry  dogs ;  now  be  a  king  glittering  with  countless 
gems,  now  a  mendicant  taking  a  skull  from  door  to  door  to  beg  alms ; 
now  eat  ambrosia  as  the  monarch  of  a  dewa-loka,  now  writhe  and  die  as 
a  bat  in  the  shrivelling  flame. "^^  "  The  Supreme  Soul  and  the  human 
soul  do  not  differ,  and  pleasure  or  pain  ascribable  to  the  latter  arises 
from  its  imprisonment  in  the  body.  The  water  of  the  Ganges  is  the 
same  whether  it  run  in  the  river's  bed  or  be  shut  up  in  a  decanter ;  but 
a  drop  of  wine  added  to  the  water  in  the  decanter  imparts  its  flavor  to 
the  whole,  whereas  it  would  be  lost  in  the  river.  The  Supreme  Soul, 
therefore,  is  beyond  accident ;  but  the  human  soul  is  afflicted  by  sense 
and  passion.  Happiness  is  only  obtained  in  reunion  with  the  Supreme 
Soul,  when  the  dispersed  individualities  combine  again  with  it,  as  the 
drops  of  water  with  the  parent  stream.  Hence  the  slave  should  remember 
that  he  is  separated  from  God  by  the  body  alone,  and  exclaim,  per- 
petually, '  Blessed  be  the  moment  when  I  shall  lift  the  veil  from  off  that 
face !  the  veil  of  the  face  of  my  Beloved  is  the  dust  of  my  body.'"^^  "A 
pious  man  was  once  born  on  earth,  who,  in  his  various  transmigrations, 
had  met  eight  hundred  and  twenty-five  thousand  Buddhas.  He  re- 
membered his  former  states,  but  could  not  enumerate  how  many  times 
he  had  been  a  king,  a  beggar,  a  beast,  an  occupant  of  hell.  He  uttered 
these  words : — '  A  hundred  thousand  years  of  the  highest  happiness  on 
earth  are  not  equal  to  the  happiness  of  one  day  in  the  dewa-lokas ;  and 
a  hundred  thousand  years  of  the  deepest  misery  on  earth  are  not  equal 
to  the  misery  of  one  day  in  hell ;  but  the  misery  of  hell  is  reckoned  by 
miUions  of  centuries.     Oh,  how  shall  I  escape,  and  obtain  eternal  bliss  V  "^^ 

The  literary  products  of  the  Eastern  mind  wonderfully  abound  with 
painful  descriptions  of  the  compromises,  uncleannesses,  and  afflictions 
inseparably  connected  with  existence.  Volumes  would  be  required  to 
furnish  an  adequate  representation  of  the  vivid  and  inexhaustible  ampli- 


9  Eastern  Monachism,  p.  247.  w  Vishnu  Purana,  p.  568. 

w  Hardy,  Manual  of  Buddhism,  p.  454.  12  Asiatic  Researches,  vol.  xvii.  p.  298. 

13  Journal  of  the  American  Oriental  Society,  vol.  iv.  p.  114. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    HI 


fication  with  which  they  set  forth  the  direful  disgusts  and  loathsome 
terrors  associated  with  the  series  of  ideas  expressed  by  the  words  con- 
ception, birth,  life,  death,  hell,  and  regeneration.  The  fifth  chapter  in 
the  sixth  book  of  the  Vishnu  Purana  affords  a  good  specimen  of  these 
details ;  but,  to  appreciate  them  fully,  one  must  peruse  dispersed  passages 
in  a  hundred  miscellaneous  yorks : — 

"As  long  as  man  lives,  he  is  immersed  in  afflictions,  like  the  seed  of 
the  cotton  amidst  the  down.  .  .  .  Where  could  man,  scorched  by  the 
fires  of  the  sun  of  this  world,  look  for  felicity,  were  it  not  for  the  shade 
afibrded  by  the  tree  of  emancipation?  .  .  .  Travelling  the  path  of  the 
world  for  many  thousands  of  births,  man  attains  only  the  weariness  of 
bewilderment,  and  is  smothered  by  the  dust  of  imagination.  When  that 
dust  is  washed  away  by  the  bland  water  of  real  knowledge,  then  the 
weariness  is  removed.  Then  the  internal  man  is  at  peace,  and  obtains 
supreme  felicity."^* 

The  result  of  these  views  is  the  awakening  of  an  unquenchable  desire 
to  "  break  from  the  fetters  of  existence,"  to  be  **  delivered  from  the 
whirlpool  of  transmigration."  Both  Brahmanism  and  Buddhism  are  in 
essence  nothing  else  than  methods  of  securing  release  from  the  chain  of 
incarnated  lives,  and  attaining  to  identification  with  the  Infinite.  There 
is  a  text  in  the  Apocalypse  which  may  be  strikingly  applied  to  this  ex- 
emption from  further  metempsychosis : — "  Him  that  overcometh  I  will 
make  a  pillar  in  the  temple  of  my  God,  and  he  shall  go  no  more  out  for- 
ever." The  testimony  of  all  who  have  investigated  the  subject  agrees 
with  the  following  assertion  by  Professor  Wilson : — "  The  common  end  of 
every  system  studied  by  the  Hindus  is  the  ascertainment  of  the  means 
by  which  perpetual  exemption  from  the  necessity  of  repeated  births  may 
be  won."^^  In  comparison  with  this  aim,  every  thing  else  is  utterly  insig- 
nificant. Prahldda,  on  being  offered  by  Vishnu  any  boon  he  might  ask, 
exclaimed,  "Wealth,  virtue,  love,  are  as  nothing ;  for  even  liberation  is  in 
his  reach  whose  faith  is  firm  in  thee."  And  Vishnu  replied,  "Thou  shalt, 
therefore,  obtain  freedom  from  existence."^^  All  true  Orientals,  however 
favored  or  persecuted  by  earthly  fortune,  still  cry  night  and  day  upwards 
into  the  infinite,  with  outstretched  arms  and  yearning  voice, — 

"  0  Lord,  our  separate  lives  destroy ! 
Merge  in  thy  gold  our  souls'  alloy : 
Pain  is  our  own,  and  Thou  art  Joy !" 

According  to  the  system  of  Brahmanism,  the  creation  is  regularly 
called  into  being  and  again  destroyed  at  the  beginning  and  end  of  cer- 
tain stupendous  epochs  called  kalpas.  Four  thousand  thi-ee  hundred 
and  twenty  million  years  make  a  day  of  Brahma.  At  the  end  of  this 
day  the  lower  worlds  are  consumed  by  fire ;  and  Brahma  sleeps  on  the 
abyss  for  a  night  as  long  as  his  day.  During  this  night  the  saints,  who  in 
high  Jana-loka  have  survived  the  dissolution  of  the  lower  portions  of  the 

1*  Vishnu  Purana,  p.  650.  15  Sankhya  Karika,  preface,  p.  3.  i«  Vishnu  Purana,  p.  144. 


112  BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


universe,  contemplate  the  slumbering  deity  until  he  wakes  and  restores 
the  mutilated  creation.  Three  hundred  and  sixty  of  these  days  and 
nights  compose  a  year  of  Brahma ;  a  hundred  such  years  measure  his 
whole  life.  Then  a  complete  destruction  of  all  things  takes  place, 
every  thing  merging  into  the  Absolute  One,  until  he  shall  rouse  him- 
self renewedly  to  manifest  his  energies."*  Although  created  beings 
who  have  not  obtained  emancipation  are  destroyed  in  their  individual 
forms  at  the  periods  of  the  general  dissolution,  yet,  being  affected  by  the 
good  or  evil  acts  of  former  existence,  they  are  never  exempted  from 
their  consequences,  and  when  Brahma  creates  the  world  anew  they  are 
the  progeny  of  his  will,  in  the  fourfold  condition  of  gods,  men,  animals, 
and  inanimate  things.^^  And  Buddhism  embodies  virtually  the  same 
doctrine,  declaring  *'  the  whole  universe  of  sakwalas  to  be  subject  alter- 
nately to  destruction  and  renovation,  in  a  series  of  revolutions  to  which 
neither  beginning  nor  end  can  be  discovered." 

What  is  the  Brahmanic  method  of  salvation,  or  secret  of  emancipa- 
tion? Eightly  apprehended  in  the  depth  and  purity  of  the  real  doc- 
trine, it  is  this.  There  is  in  reality  but  One  Soul  :  every  thing  else  is 
error,  illusion,  misery.  Whoever  acquires  the  knowledge  of  this  truth 
by  personal  perception  is  thereby  liberated.  He  has  won  the  absolute 
perfection  of  the  unlimited  Godhead,  and  shall  never  be  born  again. 
"Whosoever  views  the  Supreme  vSoul  as  manifold,  dies  death  after  death." 
God  is  formless,  but  seems  to  assume  form  ;  as  moonlight,  impinging  upon 
various  objects,  appears  crooked  or  straight.^*  Bharata  says  to  the  king 
of  Sauriva,  "The  great  end  of  all  is  not  union  of  self  with  the  Supreme 
Soul,  because  one  substance  cannot  become  another.  The  true  wisdom, 
the  genuine  aim  of  all,  is  to  know  that  Soul  is  one,  uniform,  perfect, 
exempt  from  birth,  omnipresent,  undecaying,  made  of  true  knowledge,  dis- 
sociated with  unrealities."^  "  It  is  ignorance  alone  which  enables 
Maya  to  impress  the  mind  with  a  sense  of  individuality  ;  for  as  soon  as 
that  is  dispelled  it  is  known  that  severalty  exists  not,  and  that  there 
is  nothing  but  one  undivided  Whole."'^*  The  Brahmanic  scriptures 
say,  "  The  Eternal  Deity  consists  of  true  knowledge."  "  Brahma  that 
is  Supreme  is  produced  of  reflection."^^  The  logic  runs  thus.  There  is 
only  One  Soul,  the  absolute  God.  All  beside  is  empty  deception.  That 
One  Soul  consists  of  true  knowledge.  Whoever  attains  to  true  know- 
ledge, therefore,  is  absolute  God,  forever  freed  from  the  sphere  of  sem- 
blances. 

The  foregoing  exposition  is  philosophical  and  scriptural  Brahmanism. 
But  there  are  numerous  schismatic  sects  which  hold  opinions  diverging 
from  it  in  regard  to  the  nature  and  destiny  of  the  human  soul.  They 
may  be  considered  in  two  classes.     First,  there  are  some  who  defend  the 


"  Vishnu  Purana,  p.  25.    Hardy,  Manual  of  Buddhism,  p.  33,  note. 

w  Vishnu  Purana,  pp.  39, 116.       ^  Colebrooke,  Essays,  vol.  i.  p.  359.        so  Vishnu  Purana,  p.  252. 

a  Vans  Kennedy,  Ancient  and  Hindu  Mythology,  p.  201.  22  Vishnu  Purana,  pp.  546,  642. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    113 


idea  of  the  personal  immortality  of  the  soul.  The  Siva  Gn4na-P6tham 
"  establishes  the  doctrine  of  the  soul's  eternal  existence  as  an  individual 
being."^^  The  Saiva  school  teach  that  when,  at  the  close  of  every  great 
period,  all  other  developed  existences  are  rendered  back  to  their  primor- 
dial state,  souls  are  excepted.  These,  once  developed  and  delivered 
from  the  thraldom  of  their  merit  and  demerit,  will  ever  remain  inti- 
mately united  with  Deity  and  clothed  in  the  resplendent  wisdom.^ 
Secondly,  there  are  others — and  probably  at  the  present  time  they  in- 
clude a  large  majority  of  the  Brahmans — who  believe  in  the  real  being 
both  of  the  Supreme  Soul  and  of  separate  finite  souls,  conceiving  the 
latter  to  be  individualized  parts  of  the  former  and  their  true  destiny  to 
consist  in  securing  absorption  into  it.  The  relation  of  the  soul  to  God, 
they  maintain,  is  not  that  of  ruled  and  ruler,  but  that  of  part  and  whole. 
"As  gold  is  one  substance  still,  however  diversified  as  bracelets,  tiaras, 
ear-rings,  or  other  things,  so  Vishnu  is  one  and  the  same,  although  modi- 
fied in  the  forms  of  gods,  animals,  and  men.  As  the  drops  of  water 
raised  from  the  earth  by  the  wind  sink  into  the  earth  again  when  the 
wind  subsides,  so  the  variety  of  gods,  men,  and  animals,  which  have  been 
detached  by  the  agitation  of  the  qualities,  are  reunited,  when  the  dis- 
turbance ceases,  with  the  Eternal.''^^  "The  whole  obtains  its  destruction 
in  God,  like  bubbles  in  water."  The  M^dhava  sect  believe  that  there  is 
a  personal  All-Soul  distinct  from  the  human  soul.  Their  proofs  are  de- 
tailed in  one  of  the  Maha-Upanishads.-®  These  two  groups  of  sects, 
however,  agree  perfectly  with  the  ancient  orthodox  Brahmans  in  accept- 
ing the  fundamental  dogma  of  a  judicial  metempsychosis,  wherein  each 
one  is  fastened  by  his  acts  and  compelled  to  experience  the  uttermost 
consequences  of  his  merit  or  demerit.  They  all  coincide  in  one  common 
aspiration  as  regards  the  highest  end,  namely,  emancipation  from  the 
necessity  of  repeated  births.  The  dilFerence  between  the  three  is,  that 
the  one  class  of  dissenters  expect  the  fruition  of  that  deliverance  to  be  a 
finite  personal  immortality  in  heaven ;  the  other  interpret  it  as  an  un- 
walled  absorption  in  the  Over-Soul,  like  a  breath  in  the  air ;  while  the 
more  orthodox  believers  regard  it  as  the  entire  identity  of  the  soul  with 
the  Infinite  One. 

Against  the  opinion  that  there  is  only  one  Soul  for  all  bodies,  as  one 
string  supports  all  the  gems  of  a  necklace,  some  Hindu  philosophers 
argue  that  the  plurality  of  souls  is  proved  by  the  consideration  that,  if 
there  were  but  one  soul,  then  when  any  one  was  born,  or  died,  or  was 
lame,  or  deaf,  or  occupied,  or  idle,  all  would  at  once  be  born,  die,  be 
lame,  deaf,  occupied,  or  idle.  But  Professor  Wilson  says,  "  This  doctrine 
of  the  multitudinous  existence  or  individual  incorporation  of  Soul  clearly 
contradicts  the  Vedas.     They  affirm  one  only  existent  soul  to  be  dis- 


ss Journal  of  the  American  Oriental  Society,  vol.  ii.  p.  141.  24  ibid.  vol.  iv.  p.  15. 

25  Vishnu  Purana,  p.  287. 

*  Weber,  Akademische  Vorleaungen  iiber  Indische  Literaturgeschichte,  s.  160. 


114    BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


tributed  in  all  beings.  It  is  beheld  collectively  or  dispersedly,  like  the 
reflection  of  the  moon  in  still  or  troubled  water.  Soul,  eternal,  omni- 
present, undisturbed,  pure,  one,  is  multiplied  by  the  power  of  delusion, 
not  of  its  own  nature.''^^ 

All  the  Brahmanic  sects  unite  in  thinking  that  liberation  from  the  net 
of  births  is  to  be  obtained  and  the  goal  of  their  wishes  to  be  reached  by 
one  means  only ;  and  that  is  knowledge,  real  wisdom,  an  adequate  sight 
of  the  truth.  Without  this  knowledge  there  is  no  possible  emancipa- 
tion ;  but  there  are  three  ways  of  seeking  the  needed  knowledge.  Some 
strive,  by  direct  intellectual  abstraction  and  effort,  by  metaphysical 
speculation,  to  grasp  the  true  principles  of  being.  Others  try,  by  volun- 
tary penance,  self-abnegation,  and  pain,  to  accumulate  such  a  degree  of 
merit,  or  to  bring  the  soul  into  such  a  state  of  preparedness,  as  will  com- 
pel the  truth  to  reveal  itself.  And  still  others  devote  themselves  to  the 
worship  of  some  chosen  deity,  by  ritual  acts  and  fervid  contemplation,  to 
obtain  by  his  favor  the  needed  wisdom.  A  few  quotations  may  serve  to 
illustrate  the  Brahmanic  attempts  at  winning  this  one  thing  needful,  the 
knowledge  which  yields  exemption  from  all  incarnate  lives. 

The  Sankhya  philosophy  is  a  regular  system  of  metaphysics,  to  be 
studied  as  one  would  study  algebra.  It  presents  to  its  disciples  an 
exhaustive  statement  of  the  forms  of  being  in  twenty-five  categories,  and 
declares,  "He  who  knows  the  twenty-five  principles,  whatever  order  of 
life  he  may  have  entered,  and  whether  he  wear  braided  hair,  a  top-knot 
only,  or  be  shaven,  he  is  liberated."  "  This  discriminative  wisdom  re- 
leases forever  from  worldly  bondage."^^  "  The  virtuous  is  born  again  in 
heaven,  the  wicked  is  born  again  in  hell ;  the  fool  wanders  in  error,  the 
wise  man  is  set  free."  "  By  ignorance  is  bondage,  by  knowledge  is  de- 
liverance." "When  Nature  finds  that  soul  has  discovered  that  it  is  to 
her  the  distress  of  migration  is  owing,  she  is  put  to  shame  by  the  detec- 
tion, and  will  suffer  herself  to  be  seen  no  more."^  "Through  knowledge 
the  sage  is  absorbed  into  Supreme  Spirit."^  "The  Supreme  Spirit 
attracts  to  itself  him  who  meditates  upon  it,  as  the  loadstone  attracts  the 
iron."^^  "  He  who  seeks  to  obtain  a  knowledge  of  the  Soul  is  gifted  with 
it,  the  Soul  rendering  itself  conspicuous  to  him."  "  Man,  having  known 
that  Nature  which  is  without  a  beginning  or  an  end,  is  delivered  from 
the  grasp  of  death."  "  Souls  are  absorbed  in  the  Supreme  Soul  as  the 
reflection  of  the  sun  in  water  returns  to  him  on  the  removal  of  the 
water."^^ 

The  thought  underlying  the  last  statement  is  that  there  is  only  one 
Soul,  every  individual  consciousness  being  but  an  illusory  semblance,  and 
that  the  knowledge  of  this  fact  constitutes  the  all-coveted  emancipation. 
As  one  diffusive  breath  passing  through  the  perforations  of  a  flute  is  distin- 


27  Sankhya  Karika,  p.  70,  28  ibid.  pp.  1, 16.  29  Ibid.  pp.  48, 142, 174. 

a)  Vishnu  Purana,  p.  57.  31  Ibid.  p.  651. 

«2  Rammohun  Roy,  Translations  from  the  Veds,  2d  ed.,  London,  1832,  pp.  69,  39,  l(i. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    115 

gxiished  as  the  several  notes  of  the  scale,  so  the  Supreme  Spirit  is  single, 
though,  in  consequence  of  acts,  it  seems  manifold.  As  every  placid 
lakelet  holds  an  unreal  image  of  the  one  real  moon  sailing  above,  so  each 
human  soul  is  but  a  deceptive  reflection  of  the  one  veritable  Soul,  or  God. 
It  may  be  worth  while  to  observe  that  Plotinus,  as  is  well  known,  taught 
the  doctrine  of  the  absolute  identity  of  each  soul  with  the  entire  and 
indistinguishable  entity  of  God : — 

"  Though  God  extends  beyond  creation's  rim, 
Yet  every  being  holds  the  whole  of  him." 

It  belongs  to  an  unextended  substance,  an  immateriality,  to  be  every- 
where by  totality,  not  by  portions.  If  God  be  omnipresent,  he  cannot 
be  so  dividedly,  a  part  of  him  here  and  a  part  of  him  there ;  but  the 
whole  of  him  must  be  in  every  particle  of  matter,  in  every  point  of 
space,  in  all  infinitude. 

The  Brahmanic  religion  is  a  philosophy ;  and  it  keeps  an  incomparably 
strong  hold  on  the  minds  of  its  devotees.  Its  most  vital  and  compre- 
hensive principle  is  expressed  in  the  following  sentence: — "The  soul 
itself  is  not  susceptible  of  pain,  or  decay,  or  death ;  the  site  of  these 
things  is  nature ;  but  nature  is  unconscious  ;  the  consciousness  that  pain 
exists  is  restricted  to  the  soul,  although  the  soul  is  not  the  actual  seat  of 
pain.'^  This  is  the  reason  why  every  Hindu  yearns  so  deeply  to  be  freed 
from  the  meshes  of  nature,  why  he  so  anxiously  follows  the  light  of  faith 
and  penance,  or  the  clew  of  speculation,  through  all  mazes  of  mystery. 
It  is  that  he  may  at  last  gaze  on  the  central  Truth,  and  through  that 
sight  seize  the  fruition  of  the  supreme  and  eternal  good  of  man  in  the 
unity  of  his  selfhood  with  the  Infinite,  and  so  be  born  no  more  and 
experience  no  more  trouble.  It  is  very  striking  to  contrast  with  this 
profound  and  gorgeous  dream  of  the  East,  whatever  form  it  assumes, 
the  more  practical  and  definite  thought  of  the  West,  as  expressed  in 
these  lines  of  Tennyson's  "  In  Memoriam:" — 

*'  That  each,  who  seems  a  separate  whole, 
Should  move  his  rounds,  and,  fusing  all 
The  skirts  of  self  again,  should  fall 
Kemerging  in  the  general  Soul, 

'*  Is  faith  as  vague  as  all  unsweet : 
Eternal  form  shall  still  divide 
The  eternal  soul  from  all  beside. 
And  I  shall  know  him  when  we  meet." 

But  is  it  not  still  more  significant  to  notice  that,  in  the  lines  which  imme- 
diately succeed,  the  love-inspired  and  deep-musing  genius  of  the  English 
thinker  can  find  ultimate  repose  only  by  recurring  to  the  very  faith  of 
the  Hindu  theosophist  ? — 

"  And  we  shall  sit  at  endless  feast, 
Enjoying  each  the  other's  good : 

What  vaster  dream  can  hit  the  mood  * 

Of  Love  on  earth  ?    He  seeks  at  least 


116    BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


"  Upon  the  last  and  sharpest  Iieight, 
Before  the  spirits  fade  away, 
Some  landing-place,  to  clasp  and  say, 
Jdhrewell!  We  lose  ourselves  in  light  T 

We  turn  now  to  the  Buddhist  doctrine  of  a  future  life  as  distinguished 
from  the  Brahmanic.  The  "Four  Sublime  Truths''  of  Buddhism,  as 
they  are  called,  are  these: — first,  that  there  is  sorrow;  secondly,  that 
every  living  person  necessarily  feels  it ;  thirdly,  that  it  is  desirable  to  be 
freed  from  it ;  fourthly,  that  the  only  deliverance  from  it  is  by  that  pure 
knowledge  which  destroys  all  cleaving  to  existence.  A  Buddha  is  a 
being  who,  in  consequence  of  having  reached  the  Buddhaship, — which 
implies  the  possession  of  infinite  goodness,  infinite  power,  and  infinite 
wisdom, — is  able  to  teach  men  that  true  knowledge  which  secures  eman- 
cipation. 

The  Buddhaship — that  is,  the  possession  of  Supreme  Godhead — ^is  open 
to  every  one,  though  few  ever  acquire  it.  Most  wonderful  and  tremen- 
dous is  the  process  of  its  attainment.  Upon  a  time,  some  being,  perhaps 
then  incarnate  as  a  mosquito  alighting  on  a  muddy  leaf  in  some  swamp, 
pauses  for  a  while  to  muse.  Looking  up  through  infinite  stellar  systems, 
with  hungry  love  and  boundless  ambition,  to  the  throne  and  sceptre  of 
absolute  immensity,  he  vows  within  himself,  "  I  will  become  a  Buddha.'' 
The  total  influences  of  his  past,  the  forces  of  destiny,  conspiring  with 
his  purpose,  omnipotence  is  in  that  resolution.  Nothing  shall  ever  turn 
him  aside  from  it.  He  might  soon  acquire  for  himself  deliverance  from 
the  dreadful  vortex  of  births ;  but,  determined  to  achieve  the  power  of 
delivering  others  from  their  miseries  as  sentient  beings,  he  voluntarily 
throws  himself  into  the  stream  of  successive  existences,  and  with  divine 
patience  and  fortitude  undergoes  every  thing. 

From  that  moment,  no  matter  in  what  form  he  is  successively  born, 
whether  as  a  disgusting  bug,  a  white  elephant,  a  monarch,  or  a  god,  he 
is  a  Bodhisat, — that  is,  a  candidate  pressing  towards  the  Buddhaship.  He 
at  once  begins  practising  the  ten  primary  virtues,  called  paramitas,  neces- 
sary for  the  securing  of  his  aim.  The  period  required  for  the  full  exer- 
cise of  one  of  these  virtues  is  a  bhumi.  Its  duration  is  thus  illustrated. 
Were  a  Bodhisat  once  in  a  thousand  births  to  shed  a  single  drop  of  blood, 
he  would  in  the  space  of  a  bhumi  shed  more  blood  than  there  is  water 
in  a  thousand  oceans.  On  account  of  his  merit  he  might  always  be  born 
amidst  the  pleasures  of  the  heavens ;  but  since  he  could  there  make  no 
progress  towards  his  goal,  he  prefers  being  born  in  the  world  of  men. 
During  his  gradual  advance,  there  is  no  good  he  does  not  perform,  no 
hardship  he  does  not  undertake,  no  evil  he  does  not  willingly  suffer ;  and  all 
for  the  benefit  of  others,  to  obtain  the  means  of  emancipating  those  whom 
he  sees  fastened  by  ignorance  in  the  afflictive  circle  of  acts.  Wherever 
born,  acting,  or  suffering,  his  eye  is  still  turned  towards  that  Empty 
Throne,  at  the  apex  of  the  universe,  from  which  the  last  Buddha  has 
vaulted  into  Nirwdna.    The  Buddhists  have  many  scriptures,  especially 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    117 

one,  called  the  "Book  of  the  Five  Hundred  and  Fifty  Births,", detailing 
the  marvellous  adventures  of  the  Bodhisat  during  his  numerous  trans- 
migrations, wherein  he  exhibits  for  each  species  of  being  to  which  he 
belongs  a  model  character  and  life. 

At  length  the  momentous  day  dawns  when  the  unweariable  Bodhisat 
enters  on  his  well-earned  Buddhaship.  From  that  time,  during  the  rest 
of  his  life,  he  goes  about  preaching  discourses,  teaching  every  prepared 
creature  he  meets  the  method  of  securing  eternal  deliverance.  Leaving 
behind  in  these  discourses  a  body  of  wisdom  sufficient  to  guide  to  salva- 
tion all  who  will  give  attentive  ear  and  heart,  the  Buddha  then — ^his 
sublime  work  of  disinterested  love  being  completed — ^receives  the  fruition 
of  his  toil,  the  super-essential  prize  of  the  universe,  the  Infinite  Good. 
In  a  word,  he  dies,  and  enters  Nirwdna.  There  is  no  more  evil  of  any 
sort  for  him  at  all  forever.  The  final  fading  echo  of  sorrow  has  ceased 
in  the  silence  of  perfect  blessedness  ;  the  last  undulation  of  the  wave  of 
change  has  rolled  upon  the  shore  of  immutability. 

The  only  historic  Buddha  is  Sakya  Muni,  or  Gotama,  who  was  born  at 
Kapila  about  six  centuries  before  Christ.  His  teachings  contain  many 
principles  in  common  with  those  of  the  Brahmans.  But  he  revolted 
against  their  insufferable  conceit  and  cruelty.  He  protested  against 
their  claim  that  no  one  could  obtain  emancipation  until  after  being  born 
as  a  Brahman  and  passing  through  the  various  rites  and  degrees  of  their 
order.  In  the  face  of  the  most  powerful  and  arrogant  priesthood  in  the 
world,  he  preached  the  perfect  equality  of  all  mankind,  and  the  conse- 
quent abolition  of  castes.  "Whoever  acquires  a  total  detachment  of  affec- 
tion from  all  existence  is  thereby  released  from  birth  and  misery ;  and 
the  means  of  acquiring  that  detachment  are  freely  offered  to  all  in  his 
doctrine.  Thus  did  G6tama  preach.  He  took  the  monopoly  of  religion 
out  of  the  hands  of  a  caste,  and  proclaimed  emancipation  to  every 
creature  that  breathes.  He  established  his  system  in  the  valley  of  the 
Ganges  near  the  middle  of  the  sixth  century  before  Christ.  It  soon 
overran  the  whole  country,  and  held  sway  until  about  eight  hundred 
years  after  Christ,  when  an  awful  persecution  and  slaughter  on  the  part 
of  the  uprising  Brahmans  drove  it  out  of  the  land  with  sword  and  fire. 
"  The  colossal  figure  which  for  fourteen  centuries  had  bestridden  the 
Indian  continent  vanished  suddenly,  like  a  rainbow  at  sunset."^^ 

G6tama's  philosophy,  in  its  ontological  profundity,  is  of  a  subtlety  and 
vastness  that  would  rack  the  brain  of  a  Fichte  or  a  Schelling ;  but,  popu- 
larly stated,  so  far  as  our  present  purpose  demands,  it  is  this.  Existence 
is  the  one  all-inclusive  evil ;  cessation  of  existence,  or  Nirw^na,  is  the 
infinite  good.  The  cause  of  existence  is  ignorance,  which  leads  one  to 
cleave  to  existing  objects;  and  this  cleaving  leads  to  reproduction.  If 
one  would  escape  from  the  chain  of  existence,  he  must  destroy  the  cause 
of  his  confinement  in  it, — that  is,  evil  desire,  or  the  cleaving  to  existing 

33  Major  Cunningham,  Bhilsa  Topes,  or  Buddhist  Monuments  of  Central  India,  p.  168. 


118   BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


objects.  The  method  of  salvation  in  Gotama's  system  is  to  vanquish  and 
annihilate  all  desire  for  existing  things.  How  is  this  to  be  done  ?  By 
acquiring  an  intense  perception  of  the  miseries  of  existence,  on  the  one 
hand,  and  an  intense  perception,  on  the  other  hand,  of  the  contrasted 
desirableness  of  the  state  of  emancipation,  or  Nirwdna.  Accordingly, 
the  discourses  of  Gotama,  and  the  sacred  books  of  the  Buddhists,  are 
filled  with  vivid  accounts  of  every  thing  disgusting  and  horrible  con- 
nected with  existence,  and  with  vivid  descriptions,  consciously  faltering 
with  inadequacy,  of  every  thing  supremely  fascinating  in  connection 
with  Nirwdna.  "The  three  reflections  on  the  impermanency,  suffering, 
and  unreality  of  the  body  are  three  gates  leading  to  the  city  of  Nirwdna." 
The  constant  claim  is,  that  whosoever  by  adequate  moral  discipline  and 
philosophical  contemplation  attains  to  a  certain  degree  of  wisdom,  a 
certain  degree  of  intellectual  insight,  instead  of  any  longer  cleaving  to 
existence,  will  shudder  at  the  thought  of  it,  and,  instead  of  shrinking 
from  death,  will  be  ravished  with  unfathomable  ecstasy  by  the  prospect 
of  Nirwdna.     Then,  when  he  dies,  he  is  free  from  all  liability  to  a  return. 

When  Gotama,  early  in  life,  had  accidentally  seen  in  succession  a 
wretchedly  decrepit  old  man,  a  loathsomely  diseased  man,  and  a  decom- 
posing dead  man,  then  the  three  worlds  of  passion,  matter,  and  spirit 
seemed  to  him  like  a  house  on  fire,  and  he  longed  to  be  extricated  from 
the  dizzy  whirl  of  existence,  and  to  reach  the  still  haven  of  Nirwdna. 
Finding  ere  long  that  he  had  now,  as  the  reward  of  his  incalculable  en- 
durances through  untold  aeons  past,  become  Buddha,  he  said  to  himself, 
"  You  have  borne  the  misery  of  the  whole  round  of  transmigrations, 
and  have  arrived  at  infinite  wisdom,  which  is  the  highway  to  Nirwdna, 
the  city  of  peace.  On  that  road  you  are  the  guide  of  all  beings.  Begin 
your  work  and  pursue  it  with  fidelity."  From  that  time  until  the  day  of 
his  death  he  preached  "  the  three  laws  of  mortality,  misery,  and  muta- 
bility." Every  morning  he  looked  through  the  world  to  see  who  should 
be  caught  that  day  in  the  net  of  truth,  and  took  his  measures  accordingly 
to  preach  in  the  hearing  of  men  the  truths  by  which  alone  they  could 
climb  into  Nirwdna.  When  he  was  expiring,  invisible  gods,  with  huge 
and  splendid  bodies,  came  and  stood,  as  thick  as  they  could  be  packed, 
for  a  hundred  and  twenty  miles  around  the  banyan-tree  under  which  he 
awaited  Nirwdna,  to  gaze  on  him  who  had  broken  the  circle  of  trans- 
migration.^* 

The  system  of  Gotama  distinguishes  seven  grades  of  being :  six  sub- 
ject to  repeated  death  and  birth ;  one — the  condition  of  the  rahats  and 
the  Buddhaship — exempt  therefrom.  "  Who  wins  this  has  reached  the 
shore  of  the  stormy  ocean  of  vicissitudes,  and  is  in  safety  forever." 
Baur  says,  "  The  aim  of  Buddhism  is  that  all  may  obtain  unity  with  the 
original  empty  Space,  so  as  to  unpeople  the  worlds."^^    This  end  it  seeks 

34  Life  of  Gotama  in  Journal  of  the  American  Oriental  Society,  vol.  iii. 
85  Symbolik  und  Mythologie,  th.  ii.  abth.  2,  s.  407. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    119 


by  purification  from  all  modes  of  cleaving  to  existing  objects,  and  6y 
contemplative  discrimination,  but  never  by  the  fanatical  and  austere 
methods  of  Brahmanism.  Edward  Upham,  in  his  History  of  Buddhism, 
declares  this  earth  to  be  the  only  ford  to  Nirwdna.  Others  also  make 
the  same  representation : — 

"  For  all  that  live  and  breathe  have  once  been  men, 
And  in  succession  will  be  such  again." 

But  the  Buddhist  authors  do  not  always  adhere  to  this  statement.  We 
sometimes  read  of  men's  entering  the  paths  to  Nirwdna  in  some  of  the 
heavens,  likewise  of  their  entering  the  final  fruition  through  a  decease 
in  a  dewa-loka.  Still,  it  is  the  common  view  that  emancipation  from  all 
existence  can  be  secured  only  by  a  human  being  on  earth.  The  last 
birth  must  be  in  that  form.  The  emblem  of  Buddha,  engraved  on  most 
of  his  monuments,  is  a  wheel,  denoting  that  he  has  finished  and  escaped 
from  the  circle  of  existences.  Henceforth  he  is  named  Tathdgata, — ^he 
who  has  gone. 

Let  us  notice  a  little  more  minutely  what  the  Buddhists  say  of 
Nirwdna;  for  herein  to  them  hides  all  the  power  of  their  philosophy 
and  lies  the  absorbing  charm  of  their  religion. 

"  The  state  that  is  peaceful,  free  from  body,  from  passion,  and  from 
fear,  where  birth  or  death  is  not, — that  is  Nirwdna."  "  Nirwdna  puts  an 
end  to  coming  and  going,  and  there  is  no  other  happiness."  "  It  is  a 
calm  wherein  no  wind  blows.''  "  There  is  no  difference  in  Nirwdna." 
"  It  is  the  annihilation  of  all  the  principles  of  existence."  "  Nirwdna  is 
the  completion  and  opposite  shore  of  existence,  free  from  decay,  tran- 
quil, knowing  no  restraint,  and  of  great  blessedness."  "  Nirwdna  is  un- 
mixed satisfaction,  entirely  free  from  sorrow."  "The  wind  cannot  be 
squeezed  in  the  hand,  nor  can  its  color  be  told.  Yet  the  wind  is.  Even 
so  Nirwdna  is,  but  its  properties  cannot  be  told."  "  Nirwdna,  like  space, 
is  causeless,  does  not  live  nor  die,  and  has  no  locality.  It  is  the  abode 
of  those  liberated  from  existence."  "Nirwdna  is  not,  except  to  the 
being  who  attains  it."^ 

Some  scholars  maintain  that  the  Buddhist  Nirwdna  is  nothing  but  the 
atheistic  Annihilation.  The  subject  is  confessedly  a  most  difficult  one. 
But  it  seems  to  us  that  the  opinion  just  stated  is  the  very  antithesis 
of  the  true  interpretation  of  Nirwdna.  In  the  first  place,  it  should  be 
remembered  that  there  are  various  sects  of  Buddhists.  Now,  the  word 
Nirwdna  may  be  used  in  different  senses  by  different  schools.^'^  A  few 
persons — a  small  party,  represented  perhaps  by  able  writers — may  believe 
in  annihilation  in  our  sense  of  the  term,  just  as  has  happened  in  Chris- 
tendom, while  the  common  doctrine  of  the  people  is  the  opposite  of 
that.     In  the  second  place,  with  the  Oriental  horror  of  individuated 

^  For  these  quotations,  and  others  similar,  see  Hardy's  valuable  work,  "  Eastern  Monachism," 
chap,  xxii.,  on  "  Nirwdna,  its  Paths  and  Fruition." 
^  Buruouf,  Introduction  k  I'llistoire  du  Buddhisme  Indien,  Appe»dice  No.  I.,  Du  mot  Nirvana. 


120   BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


existence,  and  a  highly-poetical  style  of  writing,  nothing  could  be  more 
natural,  in  depicting  their  ideas  of  the  most  desirable  state  of  being, 
than  that  they  should  carry  their  metaphors  expressive  of  repose,  freedom 
from  action  and  emotion,  to  a  pitch  conveying  to  our  cold  and  literal 
thought  the  conceptions  of  blank  unconsciousness  and  absolute  nothing- 
ness. 

Colebrooke  says,  "Nirwiina  is  not  annihilation,  but  unceasing  apathy. 
The  notion  of  it  as  a  happy  state  seems  derived  from  the  experience  of 
ecstasies ;  or  else  the  pleasant,  refreshed  feeling  with  which  one  wakes 
from  profound  repose  is  referred  to  the  period  of  actual  sleep.^'^^  A 
Buddhist  author  speculates  thus : — "  That  the  soul  feels  not  during  pro- 
found trance,  is  not  for  want  of  sensibility,  but  for  want  of  sensible 
objects."  Wilson,  Hodgson,  and  Vans  Kennedy — three  able  thinkers,  as 
well  as  scholars,  in  this  field — agree  that  Nirwdna  is  not  annihilation  as 
we  understand  that  word.  Mr.  Hodgson  believes  that  the  Buddhists 
expect  to  be  "  conscious  in  Nirwdna  of  the  eternal  bliss  of  rest,  as  they 
are  in  this  world  of  the  ceaseless  pain  of  activity."  Forbes  also  argues 
against  the  nihilistic  explanation  of  the  Buddhist  doctrine  of  futurity, 
and  says  he  is  compelled  to  conclude  that  Nirwdna  denotes  imperishable 
being  in  a  blissful  quietude.^*  Many  additional  authorities  in  favor  of 
this  view  might  be  adduced, — enough  to  balance,  at  least,  the  names  on 
the  other  side.  Koeppen,  in  his  very  fresh,  vigorous,  and  lucid  work, 
just  published,  entitled  "  The  Eeligion  of  Buddha,  and  its  Origin,"  says, 
**  Nirw^na  is  the  blessed  Nothing.  Buddhism  is  the  Gospel  of  Annihila- 
tion." But  he  forgets  that  the  motto  on  the  title-page  of  his  volume  is 
the  following  sentence  quoted  from  Sakya  Muni  himself: — "  To  those  who 
know  the  concatenation  of  causes  and  eflfects,  there  is  neither  being  nor 
nothing."  To  them  Nirwdna  is.  Considering  it,  then,  as  an  open  ques- 
tion, unsettled  by  any  authoritative  assertion,  we  will  weigh  the  proba- 
bilities of  the  case. 

No  definition  of  Nirwdna  is  more  frequent  than  the  one  given  by  the 
Kalpa  Slitra,^° namely,  "cessation  from  action  and  freedom  from  desire." 
But  this,  like  many  of  the  other  representations, — such,  for  instance,  as 
the  exclusion  of  succession, — very  plainly  is  not  a  denial  of  all  being, 
but  only  of  our  present  modes  of  experience.  The  dying  Gotama  is  said 
to  have  "  passed  through  the  several  states,  one  after  another,  until  he 
arrived  at  the  state  where  there  is  no  pain.  He  then  continued  to  enter 
the  other  higher  states,  and  from  the  highest  entered  Nirwdna."  Can 
literal  annihilation,  the  naked  emptiness  of  nonentity,  be  better  than 
the  highest  state  of  being  ?  It  can  be  so  only  when  we  view  Nothing  on 
the  positive  side  as  identical  with  All,  make  annihilating  deprivation 
equivalent  to  universal  bestowment,  regard  negation  as  affirmation,  and, 
in  the  last  synthesis  of  contradictions,  see  the  abysmal  Vacuum  as  a 

88  Colebrooke,  Easays,  vol.  i.  p.  353.  39 Eleven  Years  in  Ceylon,  vol.  ii.  chap,  ix, 

*>  Translation  by  Dr.  Stevenson,  p.  23. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    121 


Plenum  of  fruition.  As  Oken  says,  "  The  ideal  zero  is  absolute  unity ; 
not  a  singularity,  as  the  number  one,  but  an  indivisibility,  a  num- 
berlessness,  a  homogeneity,  a  translucency,  a  pure  identity.  It  is 
neither  great  nor  small,  quiescent  nor  moved ;  but  it  is,  and  it  is  not,  all 
this."*i 

Furthermore,  if  some  of  the  Buddhist  representations  would  lead  us 
to  believe  that  Nirwdna  is  utter  nothingness,  others  apparently  imply 
the  opposite.  "  The  discourses  of  Buddha  are  a  charm  to  cure  the  poison 
of  evil  desire ;  a  succession  of  fruit-bearing  trees  placed  here  and  there 
to  enable  the  traveller  to  cross  the  desert  of  existence  ;  a  power  by  which 
every  sorrow  may  be  appeased ;  a  door  of  entrance  to  the  eternal  city  of 
Nirwdna."  "The  mind  of  the  rahat"  (one  who  has  obtained  assurance 
of  emancipation  and  is  only  waiting  for  it  to  arrive)  "  knows  no  disturb- 
ance, because  it  is  filled  with  the  pleasure  of  Nirwdna."  "The  sight  of 
Nirwdna  bestows  perfect  happiness.'*  "  The  rahat  is  emancipated  from 
existence  in  Nirwdna,  as  the  lotus  is  separated  from  the  mud  out  of 
which  it  springs."  "  Fire  may  be  produced  by  rubbing  together  two 
sticks,  though  previously  it  had  no  locality :  it  is  the  same  with  Nirwdna." 
"Nirwdna  is  free  from  danger,  peaceful,  refreshing,  happy.  When  a 
man  who  has  been  broiled  before  a  huge  fire  is  released,  and  goes  quickly 
into  some  open  space,  he  feels  the  most  agreeable  sensation.  All  the 
evils  of  existence  are  that  fire,  and  Nirwdna  is  that  open  space."  These 
passages  indicate  the  cessation  in  Nirwdna  of  all  sufferings,  perhaps  of 
all  present  modes  of  existence,  but  not  the  total  end  of  being.  It  may 
be  said  that  these  are  but  figurative  expressions.  The  reply  is,  so  are  the 
contrasted  statements  metaphors,  and  it  is  probable  that  the  expres- 
sions which  denote  the  survival  of  pure  being  in  Nirwdna  are  closer 
approximations  to  the  intent  of  their  authors  than  those  which  hint  at 
an  unconscious  vacancy.  If  Nirwdna  in  its  original  meaning  was  an 
utter  and  infinite  blank,  then,  "out  of  that  very  Nothing,"  as  Max 
Miiller  says,  "  human  nature  made  a  new  paradise." 

There  is  a  scheme  of  doctrine  held  by  some  Buddhist  philosophers 
which  may  be  thus  stated.  There  are  five  constituent  elements  of 
sentient  existence.  They  are  called  khandas,  and  are  as  follows : — the 
organized  body,  sensation,  perception,  discrimination,  and  consciousness. 
Death  is  the  dissolution  and  entire  destruction  of  these  khandas,  and 
apart  from  them  there  is  no  synthetical  unit,  soul,  or  personality.  Yet 
in  a  certain  sense  death  is  not  the  absolute  annihilation  of  a  human 
existence,  because  it  leaves  a  potentiality  inherent  in  that  existence. 
There  is  no  identical  ego  to  survive  and  be  born  again ;  but  karma — ^that 
is,  the  sum  of  a  man's  action,  his  entire  merit  and  demerit — produces  at 
his  death  a  new  being,  and  so  on  in  continued  series  until  Nirwdna  is 
attained.  Thus  the  succession  of  being  is  kept  up  with  transmitted 
responsibility,  as  a  flame  is  transferred  from  one  wick  to  another.     It  is 

*1  Elements  of  Physiophilosophy,  Tulk's  trans,  p.  9. 


122   BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


evident  enough,  as  is  justly  claimed  by  Hardy  and  others,  that  the 
limitation  of  existence  to  the  five  khandas,  excluding  the  idea  of  any 
independent  individuality,  makes  death  annihilation,  and  renders  the 
very  conception  of  a  future  life  for  those  now  living  an  absurdity.  But 
we  are  convinced  that  this  view  is  the  speculative  peculiarity  of  a  sect, 
and  by  no  means  the  common  belief  of  the  Buddhist  populace  or  the 
teaching  of  G6tama  himself.  This  appears  at  the  outset  from  the  fact 
that  Gotama  is  represented  as  having  lived  through  millions  of  exist- 
ences, in  different  states  and  worlds,  with  preserved  identity  and  memory. 
The  history  of  his  concatenated  advance  towards  the  Buddhaship  is  the 
supporting  basis  and  the  saturating  spirit  of  documentary  Buddhism. 
And  the  same  idea  pervades  the  whole  range  of  narratives  relating  to  the 
repeated  births  and  deaths  of  the  innumerable  Buddhist  heroes  and 
saints  who,  after  so  many  residences  on  earth,  in  the  hells,  in  the  dewa- 
lokas,  have  at  last  reached  emancipation.  They  recollect  their  adven- 
tures; they  recount  copious  portions  of  their  experience  stretching 
through  many  lives. 

Again:  the  arguments  cited  from  Buddha  seem  aimed  to  prove,  not 
that  there  is  absolutely  no  self  in  man,  but  that  the  five  khandas  are  not 
the  self, — that  the  real  self  is  something  distinct  from  all  that  is  exposed 
to  misery  and  change,  something  deep,  wondrous,  divine,  infinite.  For 
instance,  the  report  of  a  debate  on  this  subject  between  Buddha  and 
Sachaka  closes  with  these  words : — "  Thus  was  Sachaka  forced  to  confess 
that  the  five  khandas  are  impermanent,  connected  with  sorrow,  unreal, 
not  the  self."*'^  These  terms  appear  to  imply  the  reality  of  a  self,  only 
that  it  is  not  to  be  confounded  with  the  apprehensible  elements  of  exist- 
ence. Besides,  the  attainment  of  Nirwdna  is  held  up  as  a  prize  to  be 
laboriously  sought  by  personal  effort.  To  secure  it  is  a  positive  triumph 
quite  distinct  from  the  fated  dissolution  of  the  khandas  in  death.  Now, 
if  there  be  in  man  no  personal  entity,  what  is  it  that  with  so  much  joy 
attains  Nirwdna  ?  The  genuine  Buddhist  notion,  as  seems  most  probable, 
is  that  the  conscious  essence  of  the  rahat,  when  the  exterior  elements  of 
existence  fall  from  around  him,  passes  by  a  transcendent  climax  and 
discrete  leap  beyond  the  outermost  limits  of  appreciable  being,  and  be- 
comes that  Infinite  which  knows  no  changes  and  is  susceptible  of  no 
definitions.  In  the  KS.-gyur  collection  of  Tibetan  sacred  books,  com- 
prising a  hundred  volumes,  and  now  belonging  to  the  Cabinet  of  Manu- 
scripts in  the  Eoyal  Library  of  Paris,  there  are  two  volumes  exclusively 
occupied  by  a  treatise  on  Nirwdna.  It  is  a  significant  fact  that  the  title 
of  these  volumes  is  "  Nirwdna,  or  Deliverance  from  Pain."  If  Nirwdna 
be  simply  annihilation,  why  is  it  not  so  stated  ?  Why  should  recourse  be 
had  to  a  phrase  partially  descriptive  of  one  feature,  instead  of  compre- 
hensively announcing  or  implying  the  whole  case? 

Still  further:  it  deserves  notice  that,  according  to  the  unanimous  affirma- 

42  Hardy,  Manual,  p.  427. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    123 


tion  of  Buddhist  authors,  if  any  Buddhist  were  offered  the  alterna- 
tive of  an  existence  as  king  of  a  dewa-loka,  keeping  his  personality  for 
a  hundred  million  years  in  the  uninterrupted  enjoyment  of  perfect 
happiness,  or  of  translation  into  Nirwdna,  he  would  spurn  the  former  as 
defilement,  and  would  with  unutterable  avidity  choose  the  latter.  We 
must  therefore  suppose  that  by  Nirwdna  he  understands,  not  naked 
destruction,  but  some  mysterious  good,  too  vast  for  logical  comprehen- 
sion, too  obscure  to  Occidental  thought  to  find  expression  in  Occidental 
language.  At  the  moment  when  Gotama  entered  upon  the  Buddhaship, 
like  a  vessel  overflowing  with  honey,  his  mind  overflowed  with  the  nectar 
of  oral  instruction,  and  he  uttered  these  stanzas :  — 

"  Through  many  dififerent  births 
I  have  run,  vainly  seeking 
The  architect  of  the  desire-resembling  house. 
Painful  are  repeated  births. 

0  house-builder !  I  have  seen  thee. 
Again  a  house  thou  canst  not  build  for  me. 

1  have  broken  thy  rafters  and  ridge-pole; 

I  have  arrived  at  the  extinction  of  evil  desire; 
My  mind  is  gone  to  Nirvn'ana." 

Hardy,  who  stoutly  maintains  that  the  genuine  doctrine  of  Buddha's 
philosophy  is  that  there  is  no  transmigrating  individuality  in  man,  but 
that  the  karma  creates  a  new  person  on  the  dissolution  of  the  former 
one,  confesses  the  difficulties  of  this  dogma  to  be  so  great  tliat  **  it  is 
almost  universally  repudiated."  M.  Obry  published  at  Paris,  in  1856,  a 
small  volume  entirely  devoted  to  this  subject,  under  the  title  of  "  The 
Indian  ISTirwdna,  or  the  Enfranchisement  of  the  Soul  after  Death."  His 
conclusion,  after  a  careful  and  candid  discussion,  is,  that  Nirwdna  had 
different  meanings  to  the  minds  of  the  ancient  Aryan  priests,  the  orthodox 
Brahmans,  the  Sankhya  Brahmans,  and  the  Buddhists,  but  had  not  to 
any  of  them,  excepting  possibly  a  few  atheists,  the  sense  of  strict  anni- 
hilation. He  thinks  that  Burnouf  and  Barth61emy  Saint-Hilaire  them- 
selves would  have  accepted  this  view  if  they  had  paid  particular  attention 
to  the  definite  inquiry,  instead  of  merely  touching  upon  it  in  the  course 
of  their  more  comprehensive  studies. 

What  Spinoza  declares  in  the  following,  sentence — "  God  is  one,  sim- 
ple, infinite ;  his  modes  of  being  are  diverse,  complex,  finite" — ^strongly 
resembles  what  the  Buddhists  say  of  Nirwdna  and  the  contrasted  vicis- 
situdes of  existence,  and  may  perhaps  throw  light  on  their  meaning. 
The  supposition  of  immaterial,  unlimited,  absolutely  unalterable  being 
— ^the  scholastic  ens  sine  qualitate — answers  to  the  descriptions  of  it  much 
more  satisfactorily  than  the  idea  of  unqualified  nothingness  does.  "  Nir- 
wdna  is  real ;  all  else  is  phenomenal."  The  Sankhyas,  who  do  not  hold  to 
the  nonentity  nor  to  the  annihilation  of  the  soul,  but  to  its  eternal  identifi- 
cation with  the  Infinite  One,  use  nevertheless  nearly  the  same  phrases  in 
describing  it  that  the  Buddhists  do.     For  example,  they  say,  "  The  soul 


124    BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


is  neither  a  production  nor  productive,  neither  matter  nor  form/'*^  The 
Vishnu  Purana  says,  "The  mundane  egg,  containing  the  whole  creation, 
was  surrounded  by  seven  envelops, — water,  air,  fire,  ether,  egotism,  intel- 
ligence, and  finally  the  indiscrete  principle."*^  Is  not  this  Indiscrete 
Principle  of  the  Brahmans  the  same  as  the  Nirwdna  of  the  Buddhists  ? 
The  latter  explicitly  claim  that  "  man  is  capable  of  enlarging  his  facul- 
ties to  infinity." 

Ndgasena  says  to  the  king  of  S^gal,  "  Neither  does  Nirwdna  exist  pre- 
viously to  its  reception,  nor  is  that  which  was  not,  brought  into  exist- 
ence :  still,  to  the  being  who  attains  it,  there  is  Nirwdna."     According  to 
this  statement,  taken  in  connection  with  the  hundreds  similar  to  it,  Nir- 
wAna  seems  to  be  a  simple  mental  perception,  most  difficult  of  acquirement, 
and,  when  acquired,  assimilating  the  whole  conscious  being  perfectly  to 
itself.     The  Asangkrata-Stitra,  as  translated  by  Mr.  Hardy,  says,  "  From 
the  joyful  exclamations  of  those  who  have  seen  Nirwdna,  its  character 
may  be  known  by  those  who  have  not  made  the  same  attainment."    The 
superficial  thinker,  carelessly  scanning  the  recorded  sayings  of  Gotama 
and  his  expositors  in  relation  to  Nirwdna,  is  aware  only  of  a  confused 
mass  of  metaphysical  hieroglyphs  and   poetical  metaphors;    but   the 
Buddhist  sages  avow  that  whoso,  by  concentrated  study  and  training  of 
his  faculties,  pursues  the  inquiry  with  adequate  perseverance,  will  at  last 
elicit  and  behold  the  real  meaning  of  Nirwdna,  the  achieved  insight  and 
revelation  forming  the  widest  horizon  of  rapturous  truth  ever  contem- 
plated by  the  human  mind.     The  memorable  remark  of  Sir  William 
Hamilton,  that  "  capacity  of  thought  is  not  to  be  constituted  into  the 
measure  of  existence,"  should  show  the  error  of  those  who  so  unjusti- 
fiably affirm  that,  since  Nirwdna  is  said  to  be  neither  corporeal  nor  in- 
corporeal, nor  at  all  describable,  it  is  therefore  absolutely  nothing.     A 
like  remark  is  also  to  be  addressed  to  those  who  draw  the  same  unwar- 
rantable conclusion  of  the  nothingness  of  Nirwdna  from  the  fact  that  it 
has  no  locality,  or  from  the  fact  that  it  is  sometimes  said  to  exclude  con- 
sciousness.     Plato,   in  the  Timseus,  stigmatizes  as  a  vulgar  error  the 
notion  that  what  is  not  in  any  place  is  a  nonentity.     Many  a  weighty 
philosopher  has  followed  him  in  this  opinion.     The  denial  of  place  is  by 
no  means  necessarily  the  denial  of  being.     So,  too,  with  consciousness. 
It  is  conceivable  that  there  is  a  being  superior  to  all  the  modes  of  con- 
sciousness now  known  to  us.     We  are,  indeed,  unable  to  define  this,  yet 
it  may  be.     The  profoundest  analysis  shows  that  consciousness  consists 
of  co-ordinated  changes.*^     "Consciousness  is  a  succession  of  changes 
combined  and  arranged  in  special  ways."     Now,  in  contrast  to  the  Occi- 
dental thinker,  who  covets  alternation  because  in  his  cold  climate  action 
is  the  means  of  enjoyment,  the  Hindu,  in  the  languid  East,  where  repose 
is  the  condition  of  enjoyment,  conceives  the  highest  blessedness  to  con- 

43  Sankhya  Karika,  pp.  16-18.  ^  Vishnu  Purana,  p.  19. 

45  Herbert  Spencer,  Principles  of  Psychology,  ch.  xxv. 


BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE.    125 


sist  in  exemption  from  every  disturbance,  in  an  unruffled  unity  exclud- 
ing all  changes.  Therefore,  while  in  some  of  its  forms  his  dream  of  Nir- 
wdna  admits  not  consciousness,  still,  it  is  not  inconsistent  with  a  homo- 
geneous state  of  being,  which  he,  in  his  metaphysical  and  theosophio 
soarings,  apprehends  as  the  grandest  and  most  ecstatic  of  all. 

The  etymological  force  of  the  word  Nirwdna  is  extinction,  as  when  the 
sun  has  set,  a  fire  has  burned  out,  or  a  lamp  is  extinguished.  The  fair 
laws  of  interpretation  do  not  compel  us,  in  cases  like  this,  to  receive  the 
severest  literal  significance  of  a  word  as  conveying  the  meaning  which  a 
popular  doctrine  holds  in  the  minds  of  its  believers.  There  is  almost 
always  looseness,  vagueness,  metaphor,  accommodation.  But  take  the 
term  before  us  in  its  strictest  sense,  and  mark  the  result.  When  a  fire  is 
extinguished,  it  is  obvious  that,  while  the  flame  has  disappeared,  the 
substance  of  the  flame,  whatever  it  was,  has  not  ceased  to  be,  has  not 
been  actually  annihilated.  It  has  only  ceased  to  be  in  a  certain  visible 
form  in  which  it  existed  before ;  but  it  still  survives  under  altered  condi- 
tions. Now,  to  compare  the  putting  out  of  a  lamp  to  the  death  of  a  man, 
extinction  is  not  actual  destruction,  but  a  transition  of  the  flame  into 
another  state  of  being.  That  other  state,  in  the  case  of  the  soul,  is 
Nirwdna. 

There  is  a  final  consideration,  possibly  of  some  worth  in  dealing  with 
this  obscure  theme.  We  will  approach  it  through  a  preliminary  query 
and  quotation.  That  nothing  can  extend  beyond  its  limits  is  an  identical 
proposition.  How  vast,  then,  must  be  the  soul  of  man  in  form  or  in 
power ! 

"  If  souls  be  substances  corporeal, 
Be  they  as  big  just  as  the  body  is  ? 
Or  shoot  they  out  to  the  height  ethereal? 
Doth  it  not  seem  the  impression  of  a  seal 
Can  be  no  larger  than  the  wax  ? 
The  soul  with  that  vast  latitude  must  move 
Which  measures  the  objects  that  it  doth  descry. 
So  must  it  be  upstretch'd  unto  the  sky 
And  rub  against  the  stars." 

Cousin  asserts  that  man  is  conscious  of  infinity,  that  "  the  unconditional, 
the  absolute,  the  infinite,  is  immediately  known  in  consciousness  by  dif- 
ference, plurality,  and  relation."  Now,  does  not  the  consciousness  of  in- 
finity imply  the  infinity  of  consciousness  ?  If  not,  we  are  compelled  into 
the  contradiction  that  a  certain  entity  or  force  reaches  outside  of  its 
outermost  boundary.  The  Buddhist  ideal  is  not  self-annihilation,  but 
self-universalization.  It  is  not  the  absorption  of  a  drop  into  the  sea,  but 
the  dilatation  of  a  drop  to  the  sea.  Each  drop  swells  to  the  whole  ocean, 
each  soul  becomes  the  Boundless  One,  each  rahat  is  identified  with  the 
total  Nirwdna.  The  rivers  of  emancipated  men  neither  disembogue  into 
the  ocean  of  spirit  nor  evaporate  into  the  abyss  of  nonentity,  but  are 
blended  with  infinitude  as  an  ontological  integer.  Nirwdna  is  unexposed 
and  illimitable  space.  Buddhism  is  perfect  disinterestedness,  absolute 
self-surrender.     It  is  the  gospel  of  everlasting  emancipation  for  all.     It 


126    BRAHMANIC  AND  BUDDHIST  DOCTRINE  OF  A  FUTURE  LIFE. 


cannot  be  that  a  deliberate  suicide  of  soul  is  the  ideal  holding  the  deep- 
est desire  of  four  hundred  millions  of  people.  Nirwdna  is  not  negation, 
but  a  pure  positive  without  alternation  or  foil. 

Some  light  may  be  thrown  on  the  subject  by  contemplating  the  suc- 
cessive states  through  which  the  dying  Gotama  passed.  Max  Mliller  de- 
scribes them,  after  the  Buddhist  documents,  thus ; — "  He  enters  into  the 
first  stage  of  meditation  when  he  feels  freedom  from  sin,  acquires  a 
knowledge  of  the  nature  of  all  things,  and  has  no  desire  except  that  of 
Nirvana.  But  he  still  feels  pleasure ;  he  even  uses  his  reasoning  and 
discriminating  powers.  The  use  of  these  powers  ceases  in  the  second 
stage  of  meditation,  when  nothing  remains  but  a  desire  after  Nirvtna,  and 
a  general  feeling  of  satisfaction  arising  from  his  intellectual  perfection. 
That  satisfaction,  also,  is  extinguished  in  the  third  stage.  Indifference 
succeeds ;  yet  there  is  still  self-consciousness,  and  a  certain  amount  of 
physical  pleasure.  In  the  fourth  stage  these  last  remnants  are  destroyed ; 
memory  fades  away,  all  pleasure  and  pain  are  gone,  and  the  doors  of 
Nirvana  now  open  before  him.  We  must  soar  still  higher,  and,  though 
we  may  feel  giddy  and  disgusted,**  we  must  sit  out  the  tragedy  till  the 
curtain,  falls.  After  the  four  stages  of  meditation  are  passed,  the  Buddha 
(and  every  being  is  to  become  a  Buddha)  enters  first  into  the  infinity  of 
space,  then  into  the  infinity  of  intelligence,  and  thence  he  passes  into 
the  third  region,  the  realm  of  nothing.  But  even  here  there  is  no  rest. 
There  is  still  something  left, — the  idea  of  the  nothing  in  which  he  re- 
joices. That  also  must  be  destroyed ;  and  it  is  destroyed  in  the  fourth 
and  last  region,  where  there  is  not  even  the  idea  of  a  nothing  left,  and 
where  there  is  complete  rest,  undisturbed  by  nothing,  or  what  is  not 
nothing."*'  Analyze  away  all  particulars  until  you  reach  an  uncolored 
boundlessness  of  pure  immateriality,  free  from  every  predicament ;  and 
that  is  Nirwana.  This  is  one  possible  way  of  conceiving  the  fate  of  the 
soul ;  and  the  speculative  mind  must  conceive  it  in  every  possible  way. 
However  closely  the  result  resembles  the  vulgar  notion  of  annihilation, 
the  difierence  in  method  of  approach  and  the  difference  to  the  contem- 
plator's  feeling  are  immense.  The  Buddhist  apprehends  Nirwana  as  in- 
finitude in  absolute  and  eternal  equilibrium:  the  atheist  finds  Nirwana 
in  a  coffin.     That  is  thought  of  with  rapture,  this,  with  horror. 

It  should  be  noticed,  before  we  close  this  chapter,  that  some  of  the 
Hindus  give  a  spiritual  interpretation  to  all  the  gross  physical  details  of 
their  so  highly-colored  and  extravagant  mythology.  One  of  their  sacred 
books  says,  "Pleasure  and  pain  are  states  of  the  mind.  Heaven  is  that 
which  delights  the  mind,  hell  is  that  which  gives  it  pain.  Hence  vice  is 
called  hell,  and  virtue  is  called  heaven."  Another  author  says,  "  The 
fire  of  the  angry  mind  produces  the  fire  of  hell,  and  consumes  its  pos- 
sessor.    A  wicked  person  causes  his  evil  deeds  to  impinge  upon  himself, 


W'Not  disgust,  but  wonder  and  awe,  fathomless  intellectual  emotion,  at  so  unparalleled  a  phe- 
nomenon of  our  miraculous  human  nature. 
V  Buddhism  and  Buddhist  Pilgrims,  p.  19. 


PERSIAN   DOCTRINE   OF   A   FUTURE    LIFE.  127 

and  that  is  hell."  The  various  sects  of  mystics,  allied  in  faith  and  feeling 
to  the  Sufis,  which  are  quite  numerous  in  the  East,  agree  in  a  deep  meta- 
phorical explanation  of  the  vulgar  notions  pertaining  to  Deity,  judgment, 
heaven,  and  hell. 

In  conclusion,  the  most  remarkable  fact  in  this  whole  field  of  inquiry 
is  the  contrast  of  the  Eastern  horror  of  individuality  and  longing  for 
absorption  with  the  Western  clinging  to  personality  and  abhorrence  of 
dissolution.*^  The  true  Orientalist,  whether  Brahman,  Buddhist,  or  Sufi,  is 
in  love  with  death.  Through  this  gate  he  expects  to  quit  his  frail  and 
pitiable  consciousness,  losing  himself,  with  all  evil,  to  be  born  anew  and 
find  himself,  with  all  good,  in  God.  All  sense,  passion,  care,  and  grief 
shall  cease  with  deliverance  from  the  spectral  semblances  of  this  false 
life.  All  pure  contemplation,  perfect  repose,  unsullied  and  unrippled 
joy  shall  begin  with  entrance  upon  the  true  life  beyond.  Thus  thinking, 
he  feels  that  death  is  the  avenue  to  infinite  expansion,  freedom,  peace, 
bliss ;  and  he  longs  for  it  with  an  intensity  not  dreamed  of  by  more 
frigid  natures.  He  often  compares  himself,  in  this  world  aspiring  towards 
another,  to  an  enamored  moth  drawn  towards  the  fire,  and  he  exclaims, 
with  a  sigh  and  a  thrill, — 

"  Highest  nature  wills  the  capture ;  '  Light  to  light !'  the  instinct  cries ; 
And  in  agonizing  rapture  falls  the  moth,  and  bravely  dies. 
Think  not  what  thou  art,  Believer;  think  but  what  thou  mayst  become 
For  the  World  is  thy  deceiver,  and  the  Light  thy  only  home."*^ 

The  Western  mind  approaches  the  subject  of  death  negatively,  strip- 
ping off  the  attributes  of  finite  being;  the  Eastern  mind,  positively, 
putting  on  the  attributes  of  infinite  being.  Negative  acts,  denying 
function,  are  antipathetic,  and  lower  the  sense  of  life;  positive  acts, 
affirming  function,  are  sympathetic,  and  raise  the  sense  of  life.  There- 
fore the  end  to  which  those  look,  annihilation,  is  dreaded;  that  to  which 
these  look,  Nirwana,  is  desired.  To  become  nothing,  is  measureless 
horror;  to  become  all,  is  boundless  ecstasy. 


CHAPTER  YII. 

PERSIAN    DOCTRINE    OF   A    FUTURE    LIFE. 

The  name  of  Zoroaster  is  connected,  either  as  author  or  as  reviser, 
with  that  remarkable  system  of  rites  and  doctrines  which  constituted  the 
religion  of  the  ancient  Iranians,  and  which  yet  finds  adherents  in  the 
Ghebers  of  Persia  and  the  Parsees  of  India.  Pliny,  following  the  affirm- 
ation of  Aristotle,  asserts  that  he  flourished  six  thousand  years  before 
Plato.  Moyle,  Gibbon,  Yolney,  Khode,  concur  in  throwing  him  back 
into  this  vast  antiquity.    Foucher,  Holty,  Heeren,  Tychsen,  Guizot,  assign 


*8  Burnouf,  Le  BhSgavata  Purfina,  tome  i.  livre  iii.  ch.  28 :  Acquisition  de  la  Delivrance,  ch.  31. 
Marohe  de  I'arae  individuelle. 
<9  Milnes,  Palm  Leaves. 


128  PERSIAN   DOCTRINE   OF   A   FUTURE   LIFE. 


his  birth  to  the  beginning  of  the  seventh  century  before  Christ.  Hyde, 
Prideaux,  Du  Perron,  Kleuker,  Herder,  Klaproth,  and  others,  bring  him 
down  to  about  a  hundred  and  fifty  years  later.  Meanwhile,  several  weighty 
names  press  the  scale  in  favor  of  the  hypothesis  of  two  or  three  Zoro- 
asters,  living  at  separate  epochs.  So  the  learned  men  differ,  and  the 
genuine  date  in  question  cannot,  at  present  at  least,  be  decided.  It  is  com- 
paratively certain  that,  if  he  was  the  author  of  the  work  attributed  to  him, 
he  must  have  flourished  as  early  as  the  sixth  century  before  Christ. 
The  probabilities  seem,  upon  the  whole,  that  he  lived  four  or  five  cen- 
turies earlier  than  that,  even, — "  in  the  pre-historic  time,"  as  Spiegel  says. 
However,  the  settlement  of  the  era  of  Zoroaster  is  not  a  necessary  condi- 
tion of  discovering  the  era  when  the  religion  commonly  traced  to  him 
was  in  full  prevalence  as  the  established  faith  of  the  Persian  empire. 
The  latter  may  be  conclusively  fixed  without  clearing  up  the  former. 
And  it  is  known,  without  disputation,  that  that  religion — whether  it  was 
primarily  Persian,  Median,  Assyrian,  or  Chaldean — was  flourishing  at 
Babylon  in  the  maturity  of  its  power  in  the  time  of  the  Hebrew  prophets 
Ezekiel,  Jeremiah,  and  Daniel,  twenty-five  hundred  years  ago. 

The  celebrated  work  on  the  religion  of  the  ancient  Medes  and  Persians 
by  Dr.  Hyde,  published  in  1700,  must  be  followed  with  much  caution  and 
be  taken  with  many  qualifications.  The  author  was  biassed  by  unsound 
theories  of  the  relation  of  the  Hebrew  theology  to  the  Persian,  and  was, 
of  course,  ignorant  of  the  most  authoritative  ancient  documents  after- 
wards brought  to  light.  His  work,  therefore,  though  learned  and  valu- 
able, considering  the  time  when  it  was  written,  is  vitiated  by  numerous 
mistakes  and  defects.  In  1762,  Anquetil  du  Perron,  returning  to  France 
from  protracted  journeying  and  abode  in  the  East,  brought  home,  among 
the  fruits  of  his  researches,  manuscripts  purporting  to  be  parts  of  the  old 
Persian  Bible  composed  or  collected  by  Zoroaster.  It  was  written  in  a 
language  hitherto  unknown  to  European  scholars, — one  of  the  primitive 
dialects  of  Persia.  This  work,  of  which  he  soon  published  a  French 
version  at  Paris  was  entitled  by  him  the  "  Zend-Avesta."  It  confirmed 
all  that  was  previously  known  of  the  Zoroastrian  religion,  and,  by  its 
allusions,  statements,  and  implications,  threw  great  additional  light  upon 
the  subject. 

A  furious  controversy,  stimulated  by  personal  rivalries  and  national 
jealousy,  immediately  arose.  Du  Perron  was  denounced  as  an  impostor 
or  an  ignoramus,  and  his  publication  stigmatized  as  a  wretched  forgery 
of  his  own,  or  a  gross  imposition  palmed  upon  him  by  some  lying  pundit. 
Sir  William  Jones  and  John  Richardson,  both  distinguished  English 
Orientalists,  and  Meiners  in  Germany,  were  the  chief  impugners  of  the 
document  in  hand.  Richardson  obstinately  went  beyond  his  data,  and 
did  not  live  long  enough  to  retract ;  but  Sir  William,  upon  an  increase 
of  information,  changed  his  views,  and  regretted  his  first  inconsiderate  zeal 
and  somewhat  mistaken  championship.  The  ablest  defender  of  Du  Perron 
was  Kleuker,  who  translated  the  whole  work  from  French  into  German, 


PERSIAN   DOCTRINE   OF   A   FUTURE   LIFE.  129 


adding  many  corrections,  new  arguments,  and  researches  of  great  ability. 
His  work  was  printed  at  Eiga,  in  seven  quarto  volumes,  from  1777  to 
1783.  The  progress  and  results  of  the  whole  discussion  are  well  enough 
indicated  in  the  various  papers  which  the  subject  drew  forth  in  the 
volumes  of  the  "  Asiatic  Eesearches'^  and  the  numbers  of  the  "  Asiatic 
Journal."  The  conclusion  was  that,  while  Du  Perron  had  indeed 
betrayed  partial  ignorance  and  crudity,  and  had  committed  some  glaring 
errors,  there  was  not  the  least  ground  for  doubt  that  his  asserted  dis- 
covery was  in  every  essential  what  it  claimed  to  be.  It  is  a  sort  of 
litany ;  a  collection  of  prayers  and  of  sacred  dialogues  held  between 
Ormuzd  and  Zoroaster,  from  which  the  Persian  system  of  theology  may 
be  inferred  and  constructed  with  some  approach  to  completeness. 

The  assailants  of  the  genuineness  of  the  "  Zend-Avesta"  were  effect- 
ually silenced  when,  some  thirty  years  later.  Professor  Rask,  a  well- 
known  Danish  linguist,  during  his  inquiries  in  the  East,  found  other 
copies  of  it,  and  gave  to  the  world  such  information  and  proofs  as  could 
not  be  suspected.  He,  discovering  the  close  affinities  of  the  Zend  with 
Sanscrit,  led  the  way  to  the  most  brilliant  triumph  yet  achieved  by  com- 
parative philology.  Portions  of  the  work  in  the  original  character  were 
published  in  1829,  under  .the  supervision  of  Burnouf  at  Paris  and  of 
Olshausen  at  Hamburg.  The  question  of  the  genuineness  of  the  dialect 
exhibited  in  these  specimens,  once  so  freely  mooted,  has  been  discussed, 
and  definitively  settled  in  the  affirmative,  by  several  eminent  scholars, 
among  whom  may  be  mentioned  Bopp,  whose  "  Comparative  Grammar 
of  the  Sanscrit,  Zend,  Greek,  Latin,  Lithuanian,  Gothic,  and  German 
Languages"  is  an  astonishing  monument  of  erudition  and  toil.  It  is  the 
conviction  of  Major  Rawlinson  that  the  Zoroastrian  books  of  the  Parsees 
were  imported  to  Bombay  from  Persia  in  their  present  state  in  the 
seventh  century  of  our  era,  but  that  they  were  written  at  least  twelve 
centuries  earlier.^ 

But  the  two  scholars  whose  opinions  upon  any  subject  within  this 
department  of  learning  are  now  the  most  authoritative  are  Professor 
Spiegel  of  Erlangen,  and  Professor  Westergaard  of  Copenhagen.  Their 
investigations,  still  in  progress,  made  with  all  the  aids  furnished  by  their 
predecessors,  and  also  with  the  advantage  of  newly-discovered  materials 
and  processes,  are  of  course  to  be  relied  on  in  preference  to  the  earlier, 
and  in  some  respects  necessarily  cruder,  researches.  It  appears  that  the 
proper  Zoroastrian  Scriptures — namely,  the  Yasna,  the  Vispered,  the 
Vendidad,  the  Yashts,  the  Nyaish,  the  Afrigans,  the  Gahs,  the  Sirozab, 
and  a  few  other  fragments — were  composed  in  an  ancient  Iranian  dialect, 
which  may — as  Professor  W.  D.  Whitney  suggests  in  his  very  lucid  and 
able  article  in  vol.  v.  of  the  Journal  of  the  American  Oriental  Society — 
most  fitly  be  called  the  Avestan  dialect.  (No  other  book  in  this  dialect, 
we  believe,  is  known  to  be  in  existence  now.)     It  is  difficult  to  say  when 

1  Wilson,  Parsi  Religion  Unfolded,  p.  405. 


130  PERSIAN   DOCTRINE    OF  A   FUTURE   LIFE. 


these  documents  were  written ;  but  in  view  of  all  the  relevant  informa- 
tion now  possessed,  including  that  drawn  from  the  deciphered  cuneiform 
inscriptions,  the  most  probable  date  is  about  a  thousand  years  before 
Christ.  Professor  E.  Roth  of  Tubingen — ^whose  authority  herein  as  an 
original  investigator  is  perhaps  hardly  second  to  any  other  man's — says 
the  books  of  the  Zoroastrian  faith  were  written  a  considerable  time  before 
the  rise  of  the  Achsemenian  dynasty.  He  is  convinced  that  the  whole 
substantial  contents  of  the  Zend-Avesta  are  many  centuries  older  than 
the  Christian  era.^  Professor  Muller  of  Oxford  also  holds  the  same 
opinion.^  And  even  those  who  set  the  date  of  the  literary  record  a  few 
centuries  later,  as  Spiegel  does,  freely  admit  the  great  antiquity  of  the 
doctrines  and  usages  then  first  committed  to  manuscript.  In  the  fourth 
century  before  Christ,  Alexander  of  Macedon  overran  the  Persian  empire. 
With  the  new  rule  new  influences  prevailed,  and  the  old  national  faith 
and  ritual  fell  into  decay  and  neglect.  Early  in  the  third  century  of  the 
Christian  era,  Ardeshir  overthrew  the  Parthian  dominion  in  Persia  and 
established  the  Sassanian  dynasty.  One  of  his  first  acts  was,  stimulated 
doubtless  by  the  surviving  Magi  and  the  old  piety  of  the  peojDle,  to 
reinaugurate  the  ancient  religion.  A  fresh  zeal  of  loyalty  broke  out, 
and  all  the  prestige  and  vigor  of  the  long-suppressed  worship  were 
restored.  The  Zoroastrian  Scriptures  were  now  sought  for,  whether  in 
manuscript  or  in  the  memories  of  the  priests.  It  would  seem  that  only 
remnants  were  found.  The  collection,  such  as  it  was,  was  in  the  Avestan 
dialect,  which  had  grown  partially  obsolete  and  unintelligible.  The 
authorities  accordingly  had  a  translation  of  it  made  in  the  speech  of 
the  time,  Pehlevi.  This  translation — most  of  which  has  reached  us 
written  in  with  the  original,  sentence  after  sentence — forms  the  real  Zend 
language,  often  confounded  by  the  literary  public  with  Avestan.  The 
translation  of  the  Avestan  books,  probably  made  under  these  circum- 
stances as  early  as  a.d.  350,  is  called  the  Huzv^resch.  In  regard  to  some 
of  these  particulars  there  are  questions  still  under  investigation,  but 
upon  which  it  is  not  worth  our  while  to  pause  here.  For  example,  Spiegel 
thinks  the  Zend  identical  with  the  Pehlevi  of  the  fourth  century ; 
Westergaard  believes  it  entirely  distinct  from  Pehlevi,  and  in  truth  only 
a  disguised  mode  of  writing  Parsee,  the  oldest  form  of  the  modern  Per- 
sian language. 

The  source  from  which  the  fullest  and  clearest  knowledge  of  the 
Zoroastrian  faith,  as  it  is  now  held  by  the  Parsees,  is  drawn,  is  the  Desatir 
and  the  Bundehesh.  The  former  work  is  the  unique  vestige  of  an  extinct 
dialect  called  the  Mahabadian,  accompanied  by  a  Persian  translation  and 
commentary.     It  is  impossible  to  ascertain  the  century  when  the  Maha- 


2  Ueber  die  Heiligen  Schriftea  der  Arier.    Jahrbiicher  fUr  Deutsche  Theologie,  1857,  band  ii.  ss. 
146, 147. 

3  Essay  on  the  Veda  and  the  Zend-Avesta,  p.  24.    See  also  Bunsen's  Christianity  and  Mankind, 
vol.  iii.  p.  114. 


PERSIAN  DOCTRINE   OF   A  FUTURE   LIFE.  131 


badian  text  was  written ;  but  the  translation  into  Persian  was,  most  pro- 
bably, made  in  the  seventh  century  of  the  Christian  era.*  Spiegel,  in 
1847,  says  there  can  be  no  doubt  of  the  spuriousness  of  the  Desatir ;  but 
he  gives  no  reasons  for  the  statement,  and  we  do  not  know  that  it  is 
based  on  any  other  arguments  than  those  which,  advanced  by  De  Sacy, 
were  refuted  by  Von  Hammer.  The  Bundehesh  is  in  the  Pehlevi  or  Zend 
language,  and  was  written,  it  is  thought,  about  the  seventh  century,  but 
was  derived,  it  is  claimed,  from  a  more  ancient  work.^  The  book  entitled 
"  Revelations  of  Ardai-Viraf ''  exists  in  Pehlevi  probably  of  the  fourth 
century,  according  to  Troyer,^  and  is  believed  to  have  been  originally 
written  in  the  Avestan  tongue,  though  this  is  extremely  doubtful.  It 
gives  a  detailed  narrative  of  the  scenery  of  heaven  and  hell,  as  seen  by 
Ardai-Viraf  during  a  visit  of  a  week  which  his  soul — leaving  his  body 
for  that  length  of  time — paid  to  those  regions.  Many  later  and  enlarged 
versions  of  this  have  appeared.  One  of  them,  dating  from  the  sixteenth 
century,  was  translated  into  English  by  T.  A.  Pope  and  published  in 
1816.  Sanscrit  translations  of  several  of  the  before-named  writings  are 
also  in  existence.  And  several  other  comparatively  recent  works,  scarcely 
needing  mention  here,  although  considered  as  somewhat  authoritative 
by  the  modern  followers  of  Zoroaster,  are  to  be  found  in  Guzeratee,  the 
present  dialect  of  the  Indian  Parsees.  A  full  exposition  of  the  Zoroas- 
trian  religion,  with  satisfactory  proofs  of  its  antiquity  and  documentary 
genuineness,  is  presented  in  the  Preliminary  Discourse  and  Notes  to  the 
Dabistdn.  This  curious  and  entertaining  work,  a  fund  of  strange  and 
valuable  lore,  is  an  historico-critical  view  of  the  principal  religions  of  the 
world,  especially  of  the  Oriental  sects,  schools,  and  manners.  It  was 
composed  in  Persian,  apparently  by  Mohsan  Fani,  about  the  year  1645. 
An  English  translation,  with  elaborate  explanatory  matter,  by  David 
Shea  and  Anthony  Troyer,  was  published  at  London  and  at  Paris  in 
1843.' 

In  these  records  there  are  obscurities,  incongruities,  and  chasms,  as 
might  naturally  be  anticipated,  admitting  them  to  be  strictly  what  they 
would  pass  for.  These  faults  may  be  accounted  for  in  several  ways. 
First,  in  a  rude  stage  of  philosophical  culture,  incompleteness  of  theory, 
inconsistent  conceptions  in  different  parts  of  a  system,  are  not  unusual, 
but  are  rather  to  be  expected,  and  are  slow  to  become  troublesome  to  its 
adherents.  Secondly,  distinct  contemporary  thinkers  or  sects  may  give 
expression  to  their  various  views  in  literary  productions  of  the  same  date 
and  possessing  a  balanced  authority.  Or,  thirdly,  the  heterogeneous 
conceptions  in  some  particulars  met  with  in  these  scriptures  may  be  a 
result  of  the  fact  that  the  collection  contains  writings  of  distinct  ages, 


*  Baron  von  Hammer,  in  Heidelberger  Jahrbiicher  der  Literatur,  1823.  —  Id.  in  Journal  Asiatique, 
Juillet,  1833.    Dabistan,  Preliminary  Discourse,  pp.  xix.-lxv. 

6  Dabist&n,  vol.  i.  p.  226,  note.  6  ibid.  p.  185,  note. 

7  Reviewed  in  Asiatio  Journal,  1844,  pp.  582-595. 


132  PERSIAN   DOCTRINE   OF  A   FUTURE   LIFE. 


when  the  same  problems  had  been  differently  approached  and  had  given 
birth  to  opposing  or  divergent  speculations.  The  later  works  of  course 
cannot  have  the  authority  of  the  earlier  in  deciding  questions  of  ancient 
belief:  they  are  to  be  taken  rather  as  commentaries,  interpreting  and 
carrying  out  in  detail  many  points  that  lie  only  in  obscure  hints  and 
allusions  in  the  primary  documents.  But  it  is  a  significant  fact  that,  in 
the  generic  germs  of  doctrine  and  custom,  in  the  essential  outlines  of 
substance,  in  rhetorical  imagery,  in  practical  morals,  the  statements  of 
all  these  books  are  alike :  they  only  vary  in  subordinate  matters  and  in 
degrees  of  fulness. 

The  charge  has  repeatedly  been  urged  that  the  materials  of  the  more 
recent  of  the  Parsee  Scriptures — the  Desatir  and  the  Bundehesh — were 
drawn  from  Christian  and  Mohammedan  sources.  No  evidence  of  value 
for  sustaining  such  assertions  has  been  adduced.  Under  the  circum- 
stances, scarcely  any  motive  for  such  an  imposition  appears.  In  view 
of  the  whole  case,  the  reverse  supposition  is  rather  to  be  credited.  In 
the  first  place,  we  have  ample  evidence  for  the  existence  of  the  general 
Zoroastrian  system  long  anterior  to  the  rise  of  Christianity.  The  testi- 
mony of  the  classic  authors — to  say  nothing  of  the  known  antiquity  of 
the  language  in  which  the  system  is  preserved — is  demonstrative  on  this 
point.  Secondly,  the  striking  agreement — in  regard  to  fundamental 
doctrines,  pervading  spirit,  and  ritual  forms — ^between  the  accounts  in 
the  classics  and  those  in  the  Avestan  books,  and  of  both  these  with  the 
later  writings  and  traditional  practice  of  the  Parsees,  furnishes  powerful 
presumption  that  the  religion  was  a  connected  development,  possessing 
the  same  essential  features  from  the  time  of  its  national  establishment. 
Thirdly,  we  have  unquestionable  proofs  that,  during  the  period  from 
the  Babylonish  captivity  to  the  advent  of  Christ,  the  Jews  borrowed  and 
adapted  a  great  deal  from  the  Persian  theology,  but  no  proof  that  the 
Persians  took  any  thing  from  the  Jewish  theology.  This  is  abundantly 
confessed  by  such  scholars  as  Gesenius,  Eosenmliller,  Stuart,  Liicke,  De 
Wette,  Neander ;  and  it  will  hardly  be  challenged  by  any  one  who  has 
investigated  the  subject.  But  the  Jewish  theology  being  thus  impreg- 
nated with  germs  from  the  Persian  faith,  and  being  in  a  sense  the  historic 
mother  of  Christian  theology,  it  is  far  more  reasonable,  in  seeking  the 
origin  of  dogmas  common  to  Parsees  and  Christians,  to  trace  them 
through  the  Pharisees  to  Zoroaster,  than  to  imagine  them  suddenly 
foisted  upon  the  former  by  forgery  on  the  part  of  the  latter  at  a  late 
period.  Fourthly,  it  is  notorious  that  Mohammed,  in  forming  his  re- 
ligion, made  wholesale  draughts  upon  previously  existing  faiths,  that 
their  adherents  might  more  readily  accept  his  teachings,  finding  them 
largely  in  unison  with  their  own.  It  is  altogether  more  likely,  aside  from 
historic  evidence  which  we  possess,  that  he  drew  from  the  tenets  and 
imagery  of  the  Ghebers,  than  that  they,  when  subdued  by  his  armies  and 
persecuted  by  his  rule  from  their  native  land,  introduced  new  doctrines 
from  the  Koran  into  the  ancestral  creed  which  they  so  revered  that 


PERSIAN   DOCTRINE   OF  A  FUTURE   LIFE.  133 


neither  exile  nor  death  could  make  them  abjure  it.  For,  driven  by 
those  fierce  proselytes,  the  victorious  Arabs,  to  the  mountains  of  Kirman 
and  to  the  Indian  coast,  they  clung  with  unconquerable  tenacity  to  their 
religion,  still  scrupulously  practising  its  rites,  proudly  mindful  of  the 
time  when  every  village,  from  the  shore  of  the  Caspian  Sea  to  the  outlet 
of  the  Persian  Gulf,  had  its  splendid  fire-temple, — 

"  And  Iran  like  a  sunflower  turn'd 
Where'er  the  eye  of  Mithra  burn'd." 

We  therefore  see  no  reason  for  believing  that  important  Christian  or 
Mohammedan  ideas  have  been  interpolated  into  the  old  Zoroastrian 
religion.  The  influence  has  been  in  the  other  direction.  Relying  then, 
though  with  caution,  on  what  Dr.  Edward  Roth  says,  that  "the  certainty 
of  our  possessing  a  correct  knowledge  of  the  leading  ancient  doctrines 
of  the  Persians  is  now  beyond  all  question,"  we  will  try  to  exhibit  so 
much  of  the  system  as  is  necessary  for  appreciating  its  doctrine  of  a 
future  life. 

In  the  deep  background  of  the  Magian  theology  looms,  in  mysterious 
obscurity,  the  belief  in  an  infinite  First  Principle,  Zeruana  Akerana.  Ac- 
cording to  most  of  the  scholars  who  have  investigated  it,  the  meaning 
of  this  term  is  "Time  without  Bounds,"  or  absolute  duration.  But  Bohlen 
says  it  signifies  the  "Uncreated  Whole ;"  and  Schlegel  thinks  it  denotes 
the  '*  Indivisible  One."  The  conception  seems  to  have  been  to  the  people 
mostly  an  unapplied  abstraction,  too  vast  and  remote  to  become  pro- 
minent in  their  speculation  or  influential  in  their  faith.  Spiegel,  indeed, 
thinks  the  conception  was  derived  from  Babylon,  and  added  to  the 
system  at  a  later  period  than  the  other  doctrines.  The  beginning  of 
vital  theology,  the  source  of  actual  ethics  to  the  Zoroastrians,  was  in  the 
idea  of  the  two  antagonist  powers,  Ormuzd  and  Ahriman,  the  first  ema- 
nations of  Zeruana,  who  divide  between  them  in  unresting  strife  the 
empire  of  the  universe.  Tlie  former  is  the  Principle  of  Oood, — the  per- 
fection of  intelligence,  beneficence,  and  light,  the  source  of  all  reflected 
excellence.  The  latter  is  the  Principle  of  Evil, — the  contriver  of  misery 
and  death,  the  king  of  darkness,  the  instigator  of  all  wrong.  With 
sublime  beauty  the  ancient  Persian  said,  "  Light  is  the  body  of  Ormuzd ; 
Darkness  is  the  body  of  Ahriman."  There  has  been  much  dispute 
whether  the  Persian  theology  grew  out  of  the  idea  of  an  essential  and 
eternal  dualism,  or  was  based  on  the  conception  of  a  partial  and  tem- 
porary battle;  in  other  words,  whether  Ahriman  was  originally  and 
necessarily  evil,  or  fell  from  a  divine  estate.  In  the  fragmentary  docu- 
ments which  have  reached  us,  the  whole  subject  lies  in  confusion.  It  is 
scarcely  possible  to  unravel  the  tangled  mesh.  Sometimes  it  seems  to 
be  taught  that  Ahriman  was  at  first  good, — an  angel  of  light  who,  through 
envy  of  his  great  compeer,  sank  from  his  primal  purity,  darkened  into 
hatred,  and  became  the  rancorous  enemy  of  truth  and  love.  At  other 
times  he  appears  to  be  considered  as  the  pure  primordial  essence  of  evil. 


134  PERSIAN  DOCTRINE  OP  A  FUTURE  LIFE. 


The  various  views  may  have  prevailed  in  different  ages  or  in  different 
schools.  Upon  the  whole,  however,  we  hold  the  opinion  that  the  real 
Zoroastrian  idea  of  Ahriman  was  moral  and  free,  not  physical  and  fatal. 
The  whole  basis  of  the  universe  was  good ;  evil  was  an  after-perversion, 
a  foreign  interpolation,  a  battling  mixture.  First,  the  perfect  Zeruana 
was  once  all  in  all :  Ahriman,  as  well  as  Ormuzd,  proceeded  from  him ; 
and  the  inference  that  he  was  pure  would  seem  to  belong  to  the  idea  of 
his  origin.  Secondly,  so  far  as  the  account  of  Satan  given  in  the  book 
of  Job — perhaps  the  earliest  appearance  of  the  Persian  notion  in  Jewish 
literature — ^warrants  any  inference  or  supposition  at  all,  it  would  lead  to 
the  image  of  one  who  was  originally  a  prince  in  heaven,  and  who  must 
have  fallen  thence  to  become  the  builder  and  potentate  of  hell.  Thirdly, 
that  matter  is  not  an  essential  core  of  evil,  the  utter  antagonist  of  spirit, 
and  that  Ahriman  is  not  evil  by  an  intrinsic  necessity,  will  appear  from 
the  two  conceptions  lying  at  the  base  and  crown  of  the  Persian  system : 
— that  the  creation,  as  it  first  came  from  the  hands  of  Ormuzd,  was  per- 
fectly good  ;  and  that  finally  the  purified  material  world  shall  exist  again 
unstained  by  a  breath  of  evil,  Ahriman  himself  becoming  like  Ormuzd. 
He  is  not,  then,  aboriginal  and  indestructible  evil  in  substance.  The 
conflict  between  Ormuzd  and  him  is  the  temporary  ethical  struggle  of 
light  and  darkness,  not  the  internecine  ontological  war  of  spirit  and 
matter.  Eoth  says,  "Ahriman  was  originally  good:  his  fall  was  a  deter- 
mination of  his  will,  not  an  inherent  necessity  of  his  nature."^  "What- 
ever other  conceptions  may  be  found,  whatever  inconsistencies  or  con- 
tradictions to  this  may  appear,  still,  we  believe  the  genuine  Zoroastrian 
view  was  such  as  we  have  now  stated.  The  opposite  doctrine  arose  from 
the  more  abstruse  lucubrations  of  a  more  modern  time,  and  is  Mani- 
chaean,  not  Zoroastrian. 

Ormuzd  created  a  resplendent  and  happy  world.  Ahriman  instantly 
made  deformity,  impurity,  and  gloom,  in  opposition  to  it.  All  beauty, 
virtue,  harmony,  truth,  blessedness,  were  the  work  of  the  former.  All 
ugliness,  vice,  discord,  falsehood,  wretchedness,  belonged  to  the  latter. 
They  grappled  and  mixed  in  a  million  hostile  shapes.  This  universal 
battle  is  the  ground  of  ethics,  the  clarion-call  to  marshal  out  the  hostile 
hosts  of  good  and  ill ;  and  all  other  war  is  but  a  result  and  a  symbol  of 
it.  The  strife  thus  indicated  between  a  Deity  and  a  Devil,  both  subor- 
dinate to  the  unmoved  Eternal,  was  the  Persian  solution  of  the  problem 
of  evil, — their  answer  to  the  staggering  question,  why  pleasure  and  pain, 
benevolence  and  malignity,  are  so  conflictingly  mingled  in  the  works  of 
nature  and  in  the  soul  of  man.  In  the  long  struggle  that  ensued,  Ormuzd 
created  multitudes  of  co-operant  angels  to  assail  his  foe,  stocking  the 
clean  empire  of  Light  with  celestial  allies  of  his  holy  banner,  who  hang 
from  heaven  in  great  numbers,  ready  at  the  prayer  of  the  righteous  man 
to  hie  to  his  aid  and  work  him  a  thousandfold  good.     Ahriman,  like- 

8  Zoroastrische  Glaubenslehre,  ss.  397,  398. 


PERSIAN  DOCTRINE   OF  A  FUTURE   LIFE.  I35 


wise,  created  an  equal  number  of  assistant  demons,  peopling  the  filthy- 
domain  of  Darkness  with  counterbalancing  swarms  of  infernal  followers 
of  his  pirate  flag,  who  lurk  at  the  summit  of  hell,  watching  to  snatch 
every  opportunity  to  ply  their  vocation  of  sin  and  ruin.  There  are  such 
hosts  of  these  invisible  antagonists  sown  abroad,  and  incessantly  active, 
that  every  star  is  crowded  and  all  space  teems  with  them.  Each  man  has 
a  good  and  a  bad  angel,  a  ferver  and  a  dev,  who  are  endeavoring  in  every 
manner  to  acquire  control  over  his  conduct  and  possession  of  his  soul. 

The  Persians  curiously  personified  the  source  of  organic  life  in  the 
world  under  the  emblem  of  a  primeval  bull.  In  this  symbolic  beast 
were  packed  the  seeds  and  germs  of  all  the  creatures  afterwards  to 
people  the  earth.  Ahriman,  to  ruin  the  creation  of  which  this  animal 
was  the  life-medium,  sought  to  kill  him.  He  set  upon  him  two  of  his 
devs,  who  are  called  "  adepts  of  death.^'  They  stung  him  in  the  breast, 
and  plagued  him  until  he  died  of  rage.  But,  as  he  was  dying,  from  his 
right  shoulder  sprang  the  androgynal  Kaiomorts,  who  was  the  stock-root 
of  humanity.  His  body  was  made  from  fire,  air,  water,  and  earth,  to 
which  Ormuzd  added  an  immortal  soul,  and  bathed  him  with  an  elixir 
which  rendered  him  fair  and  glittering  as  a  youth  of  fifteen,  and  would 
have  preserved  him  so  perennially  had  it  not  been  for  the  assaults  of  the 
Evil  One.*  Ahriman,  the  enemy  of  all  life,  determined  to  slay  him,  and 
at  last  accomplished  his  object ;  but,  as  Kaiomorts  fell,  from  his  seed, 
through  the  power  of  Ormuzd,  originated  Meschia  and  Meschiane,  male 
and  female,  the  first  human  pair,  from  whom  all  our  race  have  descended. 
They  would  never  have  died,^°  but  Ahriman^  in  the  guise  of  a  serpent, 
seduced  them,  and  they  sinned  and  fell.  This  account  is  partly  drawn 
from  that  later  treatise,  the  Bundehesh,  whose  mythological  cosmogony 
reminds  us  of  the  Scandinavian  Ymer.  But  we  conceive  it  to  be  strictly 
reliable  as  a  representation  of  the  Zoroastrian  faith  in  its  essential 
doctrines ;  for  the  earlier  documents,  the  Yasna,  the  Yeshts,  and  the 
Vendidad,  contain  the  same  things  in  obscure  and  undeveloped  ex- 
pressions. They,  too,  make  repeated  mention  of  the  mysterious  bull, 
and  of  Kaiomorts.^^  They  invariably  represent  death  as  resulting  from 
the  hostility  of  Ahriman.  The  earliest  Avestan  account  of  the  earthly 
condition  of  men  describes  them  as  living  in  a  garden  which  Yima  or 
Jemschid  had  enclosed  at  the  command  of  Ormuzd.^^  During  the  golden 
age  of  his  reign  they  were  free  from  heat  and  cold,  sickness  and  death. 
"In  the  garden  which  Yima  made  they  led  a  most  beautiful  life,  and 
they  bore  none  of  the  marks  which  Ahriman  has  since  made  upon  men." 
But  Ahriman's  envy  and  hatred  knew  no  rest  until  he  and  his  devs  had, 
by  their  wiles,  broken  into  this  paradise,  betrayed  Yima  and  his  people 
into  falsehood,  and  so,  by  introducing  corruption  into  their  hearts,  put 


9  Kleuker,  Zend-Avesta,  band  i.  anhang  1,  s.  263.  i"  Ibid,  band  i.  s.  27.         ^^  Yasna,  24th  Ha. 

12  Die  Sage  von  Dschemschid.    Von  Professor  R.  Roth.    In  Zeitschrift  der  Deutschen  Morgenlan- 
dischen  Gesellschaft,  band  iv.  ss.  417-431. 


1C6  PERSIAN   DOCTRINE   OF   A   FUTURE   LIFE. 


an  end  to  their  glorious  earthly  immortality.  This  view  is  set  forth  in 
the  opening  fargards  of  the  Vendidad ;  and  it  has  been  clearly  illustrated 
in  an  elaborate  contribution  upon  the  "  Old  Iranian  Mythology"  by 
Professor  Westergaard.^^  Death,  like  all  other  evils,  was  an  after-effect, 
thrust  into  the  purely  good  creation  of  Ormuzd  by  the  cunning  malice 
of  Ahriman.  The  Vendidad,  at  its  commencement,  recounts  the  various 
products  of  Ormuzd's  beneficent  power,  and  adds,  after  each  particular, 
"Thereupon  Ahriman,  who  is  full  of  death,  made  an  opposition  to  the 
same." 

According  to  the  Zoroastrian  modes  of  thought,  what  would  have  been 
the  fate  of  man  had  Ahriman  not  existed  or  not  interfered  ?  Plainly, 
mankind  would  have  lived  on  forever  in  innocence  and  joy.  They  would 
have  been  blessed  with  all  placid  delights,  exempt  from  hate,  sickness, 
pain,  and  every  other  ill ;  and,  when  the  earth  was  full  of  them,  Ormuzd 
would  have  taken  his  sinless  subjects  to  his  own  realm  of  light  on  high. 
But  when  they  forsook  the  true  service  of  Ormuzd,  falling  into  deceit 
and  defilement,  they  became  subjects  of  Ahriman ;  and  he  would  in- 
flict on  them,  as  the  creatures  of  his  hated  rival,  all  the  calamities  in 
his  power,  dissolve  the  masterly  workmanship  of  their  bodies  in  death, 
and  then  take  their  souls  as  prisoners  into  his  own  dark  abode.  "Had 
Meschia  continued  to  bring  meet  praises,  it  would  have  happened  that 
when  the  time  of  man,  created  pure,  had  come,  his  soul,  created  pure 
and  immortal,  would  immediately  have  gone  to  the  seat  of  bliss."^* 
"  Heaven  was  destined  for  man  upon  condition  that  he  was  humble  of 
heart,  obedient  to  the  law,  and  pure  in  thought,  word,  and  deed."  But 
"by  believing  the  lies  of  Ahriman  they  became  smners,  and  their  souls 
must  remain  in  his  nether  kingdom  until  the  resurrection  of  their 
bodies."^^  Ahriman's  triumph  thus  culminates  in  the  death  of  man 
and  that  banishment  of  the  disembodied  soul  into  hell  which  takes  the 
place  of  its  originally-intended  reception  into  heaven. 

The  law  of  Ormuzd,  revealed  through  Zoroaster,  furnishes  to  all  who 
faithfully  observe  it  in  purity  of  thought,  speech,  and  action,  "  when  body 
and  soul  have  separated,  attainment  of  paradise  in  the  next  world,"^* 
while  the  neglecters  of  it  "will  pass  into  the  dwelling  of  the  devs,"" — 
"  after  death  will  have  no  part  in  paradise,  but  will  occupy  the  place  of 
darkness  destined  for  the  wicked."^^  The  third  day  after  death,  the  soul 
advances  upon  "  the  way  created  by  Ormuzd  for  good  and  bad,"  to  be 
examined  as  to  its  conduct.  The  pure  soul  passes  up  from  this  evanescent 
world,  over  the  bridge  Chinevad,  to  the  world  of  Ormuzd,  and  joins  the 
angels.  The  sinful  soul  is  bound  and  led  over  the  way  made  for  the 
godless,  and  finds  its  place  at  the  bottom  of  gloomy  hell.^^     An  Avestan 


13  Weber,  Indische  Studien,  band  iii.  s.  411. 

1*  Yesht  LXXXVIT.    Kleuker,  band  ii.  sect.  211.  ^  Bundehesh,  ch.  xv. 

16  Avesta  die  Heiligen  Schriften  der  Parsen.    Von  Dr.  F.  Spiegel,  band  i.  s.  171. 

17  Ibid.  s.  158.  18  Ibid  s.  127.  ^  Ibid.  ss.  248-252.    Vendidad,  Fargard  XIX. 


PERSIAN  DOCTRINE   OF   A  FUTURE   LIFE.  I37 


fragment^"  and  the  Viraf-Nameh  give  the  same  account,  only  with  more 
picturesque  fulness.  On  the  soaring  bridge  the  soul  meets  Kashne-rast, 
the  angel  of  justice,  who  tries  those  that  present  themselves  before  him. 
If  the  merits  prevail,  a  figure  of  dazzling  substance,  radiating  glory  and 
fragrance,  advances  and  accosts  the  justified  soul,  saying,  "  I  am  thy 
good  angel :  I  was  pure  at  the  first,  but  thy  good  deeds  have  made  me 
purer  ;'^  and  the  happy  one  is  straightway  led  to  Paradise.  But  when 
the  vices  outweigh  the  virtues,  a  dark  and  frightful  image,  featured  with 
ugliness  and  exhaling  a  noisome  smell,  meets  the  condemned  soul,  and 
cries,  "  I  am  thy  evil  spirit :  bad  myself,  thy  crimes  have  made  me 
worse."  Then  the  culprit  staggers  on  his  uncertain  foothold,  is  hurled 
from  the  dizzy  causeway,  and  precipitated  into  the  gulf  which  yawns 
horribly  below.  A  sufficient  reason  for  believing  these  last  details  no 
late  and  foreign  interpolation,  is  that  the  Vendidad  itself  contains  all 
that  is  essential  in  them, — Garotman,  the  heaven  of  Ormuzd,  open  to 
the  pure, — Dutsakh,  the  abode  of  devs,  ready  for  the  wicked, — Chinevad, 
the  bridge  of  ordeal,  upon  which  all  must  enter.^^ 

Some  authors  have  claimed  that  the  ancient  disciples  of  Zoroaster  be- 
lieved in  a  purifying,  intermediate  state  for  the  dead.  Passages  stating 
such  a  doctrine  are  found  in  the  Yeshts,  Sades,  and  in  later  Parsee 
works.  But  whether  the  translations  we  now  possess  of  these  passages 
are  accurate,  and  whether  the  passages  themselves  are  authoritative  to 
establish  the  ancient  prevalence  of  such  a  belief,  we  have  not  yet  the 
means  for  deciding.  There  was  a  yearly  solemnity,  called  the  "  Festival 
for  the  Dead,'^ — still  observed  by  the  Parsees, — held  at  the  season  when 
it  was  thought  that  that  portion  of  the  sinful  departed  who  had  ended 
their  penance  were  raised  from  Dutsakh  to  earth,  from  earth  to  Garot- 
man. Du  Perron  says  that  this  took  place  only  during  the  last  five  days 
of  the  year,  when  the  souls  of  all  the  deceased  sinners  who  were  under- 
going punishment  had  permission  to  leave  their  confinement  and  visit 
their  relatives ;  after  which,  those  not  yet  purified  were  to  return,  but 
those  for  whom  a  sufficient  atonement  had  been  made  were  to  proceed 
to  Paradise.  For  proof  that  this  doctrine  was  held,  reference  is  made 
to  the  following  passage,  with  others: — "During  these  five  days  Ormuzd 
empties  hell.  The  imprisoned  souls  shall  be  freed  from  Ahriman's 
plagues  when  they  pay  penance  and  are  ashamed  of  their  sins ;  and 
they  shall  receive  a  heavenly  nature ;  the  meritorious  deeds  of  them- 
selves and  of  their  families  cause  this  liberation :  all  the  rest  must  return 
to  Dutsakh. "^^  Khode  thinks  this  was  a  part  of  the  old  Persian  faith, 
and  the  source  of  the  Eoman  Catholic  doctrine  of  purgatory. ^^  But, 
whether  so  or  not,  it  is  certain  that  the  Zoroastrians  regarded  the  whole 
residence  of  the  departed  souls  in  hell  as  temporary. 

The  duration  of  the  present  order  of  the  world  was  fixed  at  twelve 


»  Kleuker,  band  i.  ss.  xxxi.-xxxv.  21  Spiegel,  Vendidad,  ss.  207,  229,  233,  250. 

22  Kleuker,  band  ii.  8. 173.  23  Rhode,  Ileilige  Sage  des  Zendvolka,  s.  410. 


138  PERSIAN  DOCTRINE   OF  A  FUTURE  LIFE. 


thousand  years,  divided  into  four  equal  epochs.  In  the  first  three  thou- 
sand years,  Ormuzd  creates  and  reigns  triumphantly  over  his  empire. 
Through  the  next  cycle,  Ahriman  is  constructing  and  carrying  on  his 
hostile  works.  The  third  epoch  is  occupied  with  a  drawn  battle  between 
the  upper  and  lower  kings  and  their  adherents.  During  the  fourth 
period,  Ahriman  is  to  be  victorious,  and  a  state  of  things  inconceivably 
dreadful  is  to  prevail.  The  brightness  of  all  clear  things  will  be  shrouded, 
the  happiness  of  all  joyful  creatures  be  destroyed,  innocence  disappear, 
religion  be  scoffed  from  the  world,  and  crime,  horror,  and  war  be  ram- 
pant. Famine  will  spread,  pests  and  plagues  stalk  over  the  earth,  and 
showers  of  black  rain  fall.  But  at  last  Ormuzd  will  rise  in  his  might 
and  put  an  end  to  these  awful  scenes.  He  will  send  on  earth  a  savior, 
Sosiosch,  to  deliver  mankind,  to  wind  up  the  final  period  of  time,  and  to 
bring  the  arch-enemy  to  judgment.  At  the  sound  of  the  voice  of  Sosiosch 
the  dead  will  come  forth.  Good,  bad,  indifferent,  all  alike  will  rise,  each 
in  his  order.  Kaiomorts,  the  original  single  ancestor  of  men,  will  be  the 
firstling.  Next,  Meschia  and  Meschiane,  the  primal  parent  pair,  will 
appear.  And  then  the  whole  multitudinous  family  of  mankind  will 
throng  up.  The  genii  of  the  elements  will  render  up  the  sacred  mate- 
rials intrusted  to  them,  and  rebuild  the  decomposed  bodies.  Each  soul 
will  recognise,  and  hasten  to  reoccupy,  its  old  tenement  of  flesh,  now  re- 
newed, improved,  immortalized.  Former  acquaintances  will  then  know 
each  other.  "  Behold,  my  father !  my  mother !  my  brother!  my  wife ! — 
they  shall  exclaim. "^^ 

In  this  exposition  we  have — ^following  the  guidance  of  Du  Perron, 
Foucher,  Kleuker,  J.  G.  Miiller,  and  other  early  scholars  in  this  field — 
attributed  the  doctrine  of  a  general  and  bodily  resurrection  of  the  dead 
to  the  ancient  Zoroastrians.  The  subsequent  researches  of  Burnouf, 
Eoth,  and  others,  have  shown  that  several,  at  least,  of  the  passages  which 
Anquetil  supposed  to  teach  guch  a  doctrine  were  erroneously  translated 
by  him,  and  do  not  really  contain  it.  And  recently  the  ground  has  been 
often  assumed  that  the  doctrine  of  the  resurrection  does  not  belong  to 
the  Avesta,  but  is  a  more  modern  dogma,  derived  by  the  Parsees  from 
the  Jews  or  the  Christians,  and  only  forced  upon  the  old  text  by  mis- 
interpretation through  the  Pehlevl  version  and  the  Parsee  commentary. 
A  question  of  so  grave  importance  demands  careful  examination.  In 
the  absence  of  that  reliable  translation  of  the  entire  original  documents, 
and  that  thorough  elaboration  of  all  the  extant  materials,  which  we  are 
awaiting  from  the  hands  of  Professor  Spiegel,  whose  second  volume  has 
long  been  due,  and  Professor  Westergaard,  whose  second  and  third 
volumes  are  eagerly  looked  for,  we  must  make  the  best  use  of  the  re- 
sources actually  available,  and  then  leave  the  point  in  such  plausible  light 
as  existing  testimony  and  fair  reasoning  can  throw  upon  it. 

In  the  first  place,  it  should  be  observed  that,  admitting  the  doctrine 

•  s*  Bundehesh,  ch.  xxxi. 


PERSIAN  DOCTRINE    OF   A  FUTURE   LIFE.  139 


to  be  nowhere  mentioned  in  the  Avesta,  still,  it  does  not  follow  that  the 
belief  was  not  prevalent  when  the  Avesta  was  written.  We  know  that 
the  Christians  of  the  first  two  centuries  believed  a  great  many  things  of 
which  there  is  no  statement  in  the  New  Testament. .  Spiegel  holds  that 
the  doctrine  in  debate  is  not  in  the  Avesta,  the  text  of  which  in  its 
present  form  he  thinks  was  written  after  the  time  of  Alexander.^^  But 
he  confesses  that  the  resurrection-theory  was  in  existence  long  before 
that  time.^^  Now,  if  the  Avesta,  committed  to  writing  three  hundred 
years  before  Christ,  at  a  time  when  the  doctrine  of  the  resurrection  is 
known  to  have  been  believed,  contains  no  reference  to  it,  the  same  re- 
lation of  facts  may  just  as  well  have  existed  if  we  date  the  record  seven 
centuries  earlier.  We  possess  only  a  small  and  broken  portion  of  the 
original  Zoroastrian  Scriptures ;  as  Eoth  says,  "songs,  invocations,  prayers, 
snatches  of  traditions,  parts  of  a  code, — the  shattered  fragments  of  a 
once  stately  building."  If  we  could  recover  the  complete  documents  in 
their  earliest  condition,  it  might  appear  that  the  now  lost  parts  contained 
the  doctrine  of  the  general  resurrection  fully  formed.  We  have  many 
explicit  references  to  many  ancient  Zoroastrian  books  no  longer  in 
existence.  For  example,  the  Parsees  have  a  very  early  account  that  the 
Avesta  at  first  consisted  of  twenty-one  Nosks.  Of  these  but  one  has 
been  preserved  complete,  and  small  parts  of  three  or  four  others.  The 
rest  are  utterly  wanting.  The  fifth  Nosk,  whereof  not  any  portion  re- 
mains to  us,  was  called  the  Do-az-ah  Hamast.  It  contained  thirty-two 
chapters,  treating,  among  other  things,  "of  the  upper  and  nether  world, 
of  the  resurrection,  of  the  bridge  Chinevad,  and  of  the  fate  after  death."^'^ 
If  this  evidence  be  true, — and  we  know  of  no  reason  for  not  crediting 
it, — it  is  perfectly  decisive.  But,  at  all  events,  the  absence  from  the 
extant  parts  of  the  Zend-Avesta  of  the  doctrine  under  examination 
would  be  no  proof  that  that  doctrine  was  not  received  when  those  docu- 
ments were  penned. 

Secondly,  we  have  the  unequivocal  assertion  of  Theopompus,  in  the 
fourth  century  before  Christ,  that  the  Magi  taught  the  doctrine  of  a 
general  resurrection.^^  "  At  the  appointed  epoch  Ahriman  shall  be  sub- 
dued," and  "  men  shall  live  again  and  shall  be  immortal."  And  Diogenes 
adds,  "Eudemus  of  Khodes  affirms  the  same  things."  Aristotle  calls 
Ormuzd  Zeus,  and  Ahriman  Haides,  the  Greek  names  respectively  of  the 
lord  of  the  starry  Olympians  above,  and  the  monarch  of  the  Stygian 
ghosts  beneath.  Another  form  also  in  which  the  early  Greek  authors 
betray  their  acquaintance  with  the  Persian  conception  of  a  conflict 
between  Ormuzd  and  Ahriman  is  in  the  idea — expressed  by  Xenophon 
in  his  Cyropaedia,  in  the  dialogue  between  Araspes  and  Cyrus — of  two 

25  Studien  iiber  das  Zend-Avestat,  in  Zeitschrift  der  Deutschen  Morgenlandischen  Gesellschaft, 
1855,  band  ix.  s.  192. 

26  Spiegel,  Avesta,  band  i.  s.  16.  27  Dabistan,  vol.  i.  pp.  272-274. 

28  Diogenes  Laertius,  Lives  of  the  Philosophers,  Introduction,  sect.  vi.  Plutarch,  concerning  Isis 
and  Osiris. 


140  PERSIAN  DOCTRINE  OF  A  FUTURE   LIFE. 


souls  in  man,  one  a  brilliant  efflux  of  good,  the  other  a  dusky  emanation 
of  evil,  each  bearing  the  likeness  of  its  parent.^^  Since  we  know  from 
Theopompus  that  certain  conceptions,  illustrated  in  the  Bundehesh  and 
not  contained  in  the  fragmentary  Avestan  books  which  have  reached  us, 
were  actually-received  Zoroastrian  tenets  four  centuries  before  Christ, 
we  are  strongly  supported  in  giving  credence  to  the  doctrinal  statements 
of  that  book  as  affording,  in  spite  of  its  lateness,  a  correct  epitome  of 
the  old  Persian  theology. 

Thirdly,  we  are  still  further  warranted  in  admitting  the  antiquity  of 
the  Zoroastrian  system  as  including  the  resurrection-theory,  when  we 
consider  the  internal  harmony  and  organic  connection  of  parts  in  it; 
how  the  doctrines  all  fit  together,  and  imply  each  other,  and  could 
scarcely  have  existed  apart.  Men  were  the  creatures  of  Ormuzd.  They 
should  have  lived  immortally  under  his  favor  and  in  his  realm.  But 
Ahriman,  by  treachery,  obtained  possession  of  a  large  portion  of  them. 
Now,  when,  at  the  end  of  the  fourth  period  into  which  the  world-course 
was  divided  by  the  Magian  theory,  as  Theopompus  testifies,  Ormuzd  over- 
comes this  arch-adversary,  will  he  not  rescue  his  own  unfortunate  crea- 
tures from  the  realm  of  darkness  in  which  they  have  been  imprisoned  ? 
When  a  king  storms  an  enemy's  castle,  he  delivers  from  the  dungeons 
his  own  soldiers  who  were  taken  captives  in  a  former  defeat.  The  ex- 
pectation of  a  great  prophet,  Sosiosch,  to  come  and  vanquish  Ahriman 
and  his  swarms,  unquestionably  appears  in  the  Avesta  itself.^  With  this 
notion,  in  inseparable  union,  the  Parsee  tradition,  running  continuously 
back,  as  is  claimed,  to  a  very  remote  time,  joins  the  doctrine  of  a  general 
resurrection  ;  a  doctrine  literally  stated  in  the  Vendidad,^^  and  in  many 
other  places  in  the  Avesta,^^  where  it  has  not  yet  been  shown  to  be  an 
interpolation,  but  only  supposed  so  by  very  questionable  constructive 
inferences.  The  consent  of  intrinsic  adjustment  and  of  historic  evidence 
would,  therefore,  lead  to  the  conclusion  that  this  was  an  old  Zoroastrian 
dogma.  In  disproof  of  this  conclusion  we  believe'  there  is  no  direct 
positive  evidence  whatever,  and  no  inferential  argument  cogent  enough 
to  produce  conviction. 

There  are  sufficient  reasons  for  the  belief  that  the  doctrine  of  a  resur- 
rection was  quite  early  adopted  from  the  Persians  by  the  Jews,  not  bor- 
rowed at  a  much  later  time  from  the  Jews  by  the  Parsees.  The  concep- 
tion of  Ahriman,  the  evil  serpent,  bearing  death,  [die  Schlange  Angra- 
mainyus  der  voll  Tod  ist,)  is  interwrought  from  the  first  throughout  the 
Zoroastrian  scheme.  In  the  Hebrew  records,  on  the  contrary,  such  an  idea 
appears  but  incidentally,  briefly,  rarely,  and  only  in  the  later  books.  The 
account  of  the  introduction  of  sin  and  death  by  the  serpent  in  the  gar- 
den of  Eden  dates  from  a  time  subsequent  to  the  commencement  of  the 
Captivity.     Von  Bohlen,  in  his  Introduction  to  the  Book  of  Genesis,  says 

29  Lib.  vi.  cap.  i.  sect.  41.  a>  Spiegel,  Avesta,  band  i.  ss.  16, 244. 

1  Fargard  XVIII.,  Spiegel's  Uebersetzung,  s.  236.  ^  Kleuker,  band  ii.  sb.  123, 124, 164. 


PERSIAN  DOCTRINE   OF   A   FUTURE   LIFE.  141 


the  narrative  was  drawn  from  the  Zend-Avesta.  Rosenmliller,  in  his 
commentary  on  the  passage,  says  the  narrator  had  in  view  the  Zoroas- 
trian  notions  of  the  serpent  Ahriman  and  his  deeds.  Dr.  Martin  Haug — 
an  acute  and  learned  writer,  .whose  opinion  is  entitled  to  great  weight, 
as  he  is  the  freshest  scholar  acquainted  with  this  whole  field  in  the  light 
of  all  that  others  have  done — thinks  it  certain  that  Zoroaster  lived  in  a 
remote  antiquity,  from  fifteen  hundred  to  two  thousand  years  before  Christ. 
He  says  that  Judaism  after  the  exile — and,  through  Judaism,  Christianity 
afterwards — received  an  important  influence  from  Zoroastrianism,  an  in- 
fluence which,  in  regard  to  the  doctrine  of  angels,  Satan,  and  the  resur- 
rection of  the  dead,  cannot  be  mistaken.^'  The  Hebrew  theology  had  no 
demonology,  no  Satan,  until  after  the  residence  at  Babylon.  This  is  ad- 
mitted. Well,  is  not  the  resurrection  a  pendant  to  the  doctrine  of 
Satan  ?  Without  the  idea  of  a  Satan  there  would  be  no  idea  of  a  retri- 
butive banishment  of  souls  into  hell,  and  of  course  no  occasion  for  a 
vindicating  restoration  of  them  thence  to  their  former  or  a  superior 
state. 

On  this  point  the  theory  of  Rawlinson  is  very  important.  He  argues, 
with  various  proofs,  that  the  Dualistic  doctrine  was  a  heresy  which 
broke  out  very  early  among  the  primitive  Aryans,  who  then  were  the 
single  ancestry  of  the  subsequent  Iranians  and  Indians.  This  heresy  was 
forcibly  suppressed.  Its  adherents,  driven  out  of  India,  went  to  Persia, 
and,  after  severe  conflicts  and  final  admixture  with  the  Magians,  there 
established  their  faith.^*  The  sole  passage  in  the  Old  Testament  teaching 
the  resurrection  is  in  the  so-called  Book  of  Daniel,  a  book  full  of  Chal- 
dean and  Persian  allusions,  written  less  than  two  centuries  before  Christ, 
long  after  we  know  it  was  a  received  Zoroastrian  tenet,  and  long  after  the 
Hebrews  had  been  exposed  to  the  whole  tide  and  atmosphere  of  the  tri- 
umphant Persian  power.  The  unchangeable  tenacity  of  the  Medes  and 
Persians  is  a  proverb.  How  often  the  Hebrew  people  lapsed  into  idolatry, 
accepting  Pagan  gods,  doctrines,  and  ritual,  is  notorious.  And,  in  par- 
ticular, how  completely  subject  they  were  to  Persian  influence  appears 
clearly  in  large  parts  of  the  Biblical  history,  especially  in  the  Books 
of  Esther  and  Ezekiel.  The  origin  of  the  term  Beelzebub,  too,  in 
the  New  Testament,  is  plain.  To  say  that  the  Persians  derived  the  doc- 
trine of  the  resurrection  from  the  Jews  seems  to  us  as  arbitrary  as  it 
would  be  fo  affirm  that  they  also  borrowed  from  t'hem  the  custom,  men- 
tioned by  Ezekiel,  of  weeping  for  Tammuz  in  the  gates  of  the  temple. 

In  view  of  the  whole  case  as  it  stands,  until  further  researches  either 
strengthen  it  or  put  a  different  aspect  upon  it,  we  feel  forced  to  think  that 
the  doctrine  of  a  general  resurrection  was  a  component  element  in  the 
ancient  Avestan  religion.      A  further  question  of  considerable  interest 


•3  Die  Lehre  Zoroaaters  nach  den  alten  Liedem  des  Zendaresta.    Zeitschrift  der  MorgenlSndlschen 
Qesellschaft,  band  ix.  ss.  286,  683-692. 
8*  Rawlinson's  Herodotus,  vol.  L  pp.  426-431. 

10 


142  PERSIAN  DOCTRINE   OF   A  FUTURE   LIFE. 


arises  as  to  the  nature  of  this  resurrection, — whether  it  was  conceived  as 
physical  or  as  spiritual.  We  have  no  data  to  furnish  a  determinate 
answer.  Plutarch  quotes  from  Theopompus  the  opinion  of  the  Magi, 
that  when,  at  the  subdual  of  Ahriman,  men  are  restored  to  life,  "they 
will  need  no  nourishment  and  cast  no  shadow."  It  would  appear,  then, 
that  they  must  be  spirits.  The  inference  is  not  reliable ;  for  the  idea 
may  be  that  all  causes  of  decay  will  be  removed,  so  that  no  food  will  be 
necessary  to  supply  the  wasting  processes  which  no  longer  exist ;  and  that 
the  entire  creation  will  be  so  full  of  light  that  a  shadow  will  be  impossible. 
It  might  be  thought  that  the  familiar  Persian  conception  of  angels,  both 
good  and  evil,  fervers  and  devs,  and  the  reception  of  departed  souls  into 
their  company,  with  Ormuzd  in  Garotman,  or  with  Ahriman  in  Dutsakh, 
would  exclude  the  belief  in  a  future  bodily  resurrection.  But  Christians 
and  Mohammedans  at  this  day  believe  in  immaterial  angels  and  devils, 
and  in  the  immediate  entrance  of  disembodied  souls  upon  reward  or 
punishment  in  their  society,  and  still  believe  in  their  final  return  to  the 
earth,  and  in  a  restoration  to  them  of  their  former  tabernacles  of  flesh. 
Discordant,  incoherent,  as  the  two  beliefs  may  be,  if  their  coexistence  is 
a  fact  with  cultivated  and  reasonable  people  now,  much  more  was  it  pos- 
sible with  an  undisciplined  and  credulous  populace  three  thousand  years 
in  the  past.  Again,  it  has  been  argued  that  the  indignity  with  which  the 
ancient  Persians  treated  the  dead  body,  refusing  to  bury  it  or  to  burn  it, 
lest  the  earth  or  the  fire  should  be  polluted,  is  incompatible  with  the  sup- 
position that  they  expected  a  resurrection  of  the  flesh.  In  the  first  place, 
it  is  difficult  to  reason  safely  to  any  dogmatic  conclusions  from  the  funeral 
customs  of  a  people.  These  usages  are  so  much  a  matter  of  capricious 
priestly  ritual,  ancestral  tradition,  unreasoning  instinct,  blind  or  morbid 
superstition,  that  any  consistent  doctrinal  construction  is  not  fairly  to  be 
put  upon  them.  Secondly,  the  Zoroastrians  did  not  express  scorn  or 
loathing  for  the  corpse  by  their  manner  of  disposing  of  it.  The  greatest 
pains  were  taken  to  keep  it  from  disgusting  decay,  by  placing  it  in  "  the 
driest,  purest,  openest  place,"  upon  a  summit  where  fresh  winds  blew, 
and  where  certain  beasts  and  birds,  accounted  most  sacred,  might  eat 
the  corruptible  portion:  then  the  clean  bones  were  carefully  buried. 
The  dead  body  had  yielded  to  the  hostile  working  of  Ahriman,  and  be- 
come his  possession.  The  priests  bore  it  out  on  a  bed  or  a  carpet,  and 
exposed  it  to  the  light  of  the  sun.  The  demon  was  thus  exorcised ; 
and  the  body  became  further  purified  in  being  eaten  by  the  sacred 
animals,  and  no  putrescence  was  left  to  contaminate  earth,  water,  or 
fire,^^  Furthermore,  it  is  to  be  noticed  that  the  modern  Parsees  dispose 
of  their  dead  in  exactly  the  same  manner  depicted  in  the  earliest 
accounts ;  yet  they  zealously  hold  to  a  literal  resurrection  of  the  body. 
If  the  giving  of  the  flesh  to  the  dog  and  the  vulture  in  their  case 
exists  with  this  belief,  it  may  have  done  so  with  their  ancestors  before 

3&  Spiegel,  Avesta,  ss.  82, 104, 109,  111,  122. 


PERSIAN  DOCTRINE   OF  A   FUTURE   LIFE.  143 


Nebuchadnezzar  swept  the  Jews  to  Babylon.  Finally,  it  is  quite  reason- 
able to  conclude  that  the  old  Persian  doctrine  of  a  resurrection  did  in- 
clude the  physical  body,  when  we  recollect  that  in  the  Zoroastrian 
scheme  of  thought  there  is  no  hostility  to  matter  or  to  earthly  life,  but 
all  is  regarded  as  pure  and  good  except  so  far  as  the  serpent  Ahriman 
has  introduced  evil.  The  expulsion  of  this  evil  with  his  ultimate  over- 
throw, the  restoration  of  all  as  it  was  at  first,  in  purity,  gladness,  and 
eternal  life,  would  be  the  obvious  and  consistent  carrying  out  of  the  sys- 
tem. Hatred  of  earthly  life,  contempt  for  the  flesh,  the  notion  of  an 
essential  and  irreconcilable  warfare  of  soul  against  body,  are  Brahmanic 
and  Manichsean,  not  Zoroastrian.  Still,  the  ground-plan  and  style  of 
thought  may  not  have  been  consistently  adhered  to.  The  expectation 
that  the  very  same  body  would  be  restored  was  known  to  the  Jews  a  cen- 
tury or  two  before  Christ.  One  of  the  martyrs  whose  history  is  told  in 
the  Second  Book  of  Maccabees,  in  the  agonies  of  death  plucked  out  his 
own  bowels,  and  called  on  the  Lord  to  restore  them  to  him  again  at  the 
resurrection.  Considering  the  notion  of  a  resurrection  of  the  body  as  a 
sensuous  burden  on  the  idea  of  a  resurrection  of  the  soul,  it  may  have 
been  a  later  development  originating  with  the  Jews.  But  it  seems  to  us 
decidedly  more  probable  that  the  Magi  held  it  as  a  part  of  their  creed 
before  they  came  in  contact  with  the  children  of  Israel.  Such  an  opinion 
may  be  modestly  held  until  further  information  is  afforded^  or  some  new 
and  fatal  objection  brought. 

After  this  resurrection  a  thorough  separation  will  be  made  of  the  good 
from  the  bad.  "  Father  shall  be  divided  from  child,  sister  from  brother, 
friend  from  friend.  The  innocent  one  shall  weep  over  the  guilty  one,  the 
guilty  one  shall  weep  for  himself.  Of  two  sisters  one  shall  be  pure,  one 
corrupt :  they  shall  be  treated  according  to  their  deeds.'^^^  Those  who 
have  not,  in  the  intermediate  state,  fully  expiated  their  sins,  will,  in 
sight  of  the  whole  creation,  be  remanded  to  the  pit  of  punishment.  But 
the  author  of  evil  shall  not  exult  over  them  forever.  Their  prison-house 
will  soon  be  thrown  open.  The  pangs  of  three  terrible  days  and  nights, 
equal  to  the  agonies  of  nine  thousand  years,  will  purify  all,  even  the 
worst  of  the  demons.  The  anguished  cry  of  the  damned,  as  they  writhe 
in  the  lurid  caldron  of  torture,  rising  to  heaven,  will  find  pity  in  the  soul 
of  Ormuzd,  and  he  will  release  them  from  their  sufferings.  A  blazing 
star,  the  comet  Gurtzscher,  will  fall  upon  the  earth.  In  the  heat  of  its 
conflagration,  great  and  small  mountains  will  melt  and  flow  together  as 
liquid  metal.  Through  this  glowing  flood  all  human  kind  must  pass.  To 
the  righteous  it  will  prove  as  a  pleasant  bath,  of  the  temperature  of  milk ; 
but  on  the  wicked  the  flame  will  inflict  terrific  pain.  Ahriman  will  run 
up  and  down  Chinevad  in  the  perplexities  of  anguish  and  despair.  The 
earth-wide  stream  of  fire,  flowing  on,  will  cleanse  every  spot  and  every 
thing.     Even  the  loathsome  realm  of  darkness  and  torment  shall  be  bur- 


3»  Windisclimann  has  now  (1863)  fully  proved  this,  in  his  Zoroaatrische  Studien.    Spiegel  frankly 
avows  it ;  Avesta,  band  iii.,  einleitung,  s.  Ixxv.  87  Rhode,  Heilige  Sage  des  Zendvolks^  s.  467. 


144  HEBREW  DOCTRINE   OF   A   FUTURE  LIFE. 


nished  and  made  a  part  of  the  all-inclusive  Paradise.  Ahriman  himself, 
reclaimed  to  virtue,  replenished  with  primal  light,  abjuring  the  memories 
of  his  envious  ways,  and  furling  thenceforth  the  sable  standard  of  his  re- 
bellion, shall  become  a  ministering  spirit  of  the  Most  High,  and,  together 
with  Ormuzd,  chant  the  praises  of  Time-without-Bounds.  All  darkness, 
falsehood,  suffering,  shall  flee  utterly  away,  and  the  whole  universe  be 
filled  by  the  illumination  of  good  spirits  blessed  with  fruitions  of  eternal 
delight.     In  regard  to  the  fate  of  man, — 

Such  are  the  parables  Zartusht  address'd 
To  Iran's  faith,  in  the  ancient  Zend-Avest. 


CHAPTER  VIII. 

HEBREW   DOCTRINE   OF   A   FUTURE  LIFE. 

On"  the  one  extreme,  a  large  majority  of  Christian  scholars  have  asserted 
that  the  doctrine  of  a  retributive  immortality  is  clearly  taught  through- 
out the  Old  Testament.  Able  writers,  like  Bishop  Warburton,  have  main- 
tained, on  the  other  extreme,  that  it  says  nothing  whatever  about  a 
future  life,  but  rather  implies  the  total  and  eternal  end  of  men  in  death. 
But  the  most  judicious,  trustworthy  critics  hold  an  intermediate 
position,  and  affirm  that  the  Hebrew  Scriptures  show  a  general  belief  in 
the  separate  existence  of  the  spirit,  not  indeed  as  experiencing  rewards 
and  punishments,  but  as  surviving  in  the  common  silence  and  gloom  of 
the  under-world,  a  desolate  empire  of  darkness  yawning  beneath  all 
graves  and  peopled  with  dream-like  ghosts.* 

A  number  of  important  passages  have  been  cited  from  different  parts 
of  the  Old  Testament  by  the  advocates  of  the  view  first  mentioned 
above.  It  will  be  well  for  us  to  notice  these  and  their  misuse  before  pro- 
ceeding farther. 

The  translation  of  Enoch  has  been  regarded  as  a  revelation  of  the  im- 
mortality of  man.  It  is  singular  that  Dr.  Priestley  should  suggest,  as  the 
probable  fact,  so  sheer  and  baseless  a  hypothesis  as  he  does  in  his  notes 
upon  the  Book  of  Genesis.  He  says,  "  Enoch  was  probably  a  prophet 
authorized  to  announce  the  reality  of  another  life  after  this ;  and  he 
might  be  removed  into  it  without  dying,  as  an  evidence  of  the  truth  of 
his  doctrine."  The  gross  materialism  of  this  supposition,  and  the  failure 
of  Grod's  design  which  it  implies,  are  a  sufficient  refutation  of  it.     And, 

I  Boottcher,  De  Inferis  Bebttsque  post  mortem  futuris  ex  Hebrseorum  et  Grseconim  Opinionlbus. 


HEBREW   DOCTRINE   OF  A   FUTURE  LIFE.  I45 


besides  the  utter  unlikelihood  of  the  thought,  it  is  entirely  destitute  of 
support  in  the  premises.  One  of  the  most  curious  of  the  many  strange 
things  to  be  found  in  Warburton's  argument  for  the  Divine  Legation  of 
Moses — an  argument  marked,  as  is  well  known,  by  profound  erudition, 
and,  in  many  respects,  by  consummate  ability — is  the  use  he  makes  of 
this  account  to  prove  that  Moses  believed  the  doctrine  of  immortality, 
but  purposely  obscured  the  fact  from  which  it  might  be  drawn  by  the 
people,  in  order  that  it  might  not  interfere  with  his  doctrine  of  the  tem- 
poral special  providence  of  Jehovah  over  the  Jewish  nation.  Such  a 
course  is  inconsistent  with  sound  morahty,  much  more  with  the  cha- 
racter of  an  inspired  prophet  of  God. 

The  only  history  we  have  of  Enoch  is  in  the  fifth  chapter  of  the  Book 
of  Genesis.  The  substance  of  it  is  as  follows: — "And  Enoch  walked 
with  God  during  his  appointed  years ;  and  then  he  was  not,  for  God  took 
him.''  The  author  of  the  Epistle  to  the  Hebrews,  following  the  example 
of  those  Rabbins  who,  several  centuries  before  his  time,  began  to  give 
mystical  interpretations  of  the  Scriptures,  infers  from  this  statement  that 
Enoch  was  borne  into  heaven  without  tasting  death.  But  it  is  not  cer- 
tainly known  who  the  author  of  that  epistle  was ;  and,  whoever  he  was, 
his  opinion,  of  course,  can  have  no  authority  upon  a  subject  of  criticism 
like  this.  Replying  to  the  supposititious  argument  furnished  by  this  pass- 
age, we  say,  Take  the  account  as  it  reads,  and  it  neither  asserts  nor  im- 
plies the  idea  commonly  held  concerning  it.  It  says  nothing  about 
translation  or  immortality ;  nor  can  any  thing  of  the  kind  be  legiti- 
mately deduced  from  it.  Its  plain  meaning  is  no  more  nor  less  than 
this :  Enoch  lived  three  hundred  and  sixty-five  years,  fearing  God  and 
keeping  his  commandments,  and  then  he  died.  Many  of  the  Rabbins,  fond 
as  they  are  of  finding  in  the  Pentateuch  the  doctrine  of  future  blessed- 
ness for  the  good,  interpret  this  narrative  as  only  signifying  an  immature 
death ;  for  Enoch,  it  will  be  recollected,  reached  but  about  half  the  ave- 
rage age  of  the  others  whose  names  are  mentioned  in  the  chapter.  Had 
this  occurrence  been  intended  as  the  revelation  of  a  truth,  it  would  have 
been  fully  and  clearly  stated ;  otherwise  it  could  not  answer  any  purpose. 
As  Le  Clerc  observes,  "  If  the  writer  believed  so  important  a  fact  as  that 
Enoch  was  immortal,  it  is  wonderful  that  he  relates  it  as  secretly  and  ob- 
scurely as  if  he  wished  to  hide  it."  But,  finally,  even  admitting  that  the 
account  is  to  be  regarded  as  teaching  literally  that  God  took  Enoch,  it  by 
no  means  proves  a  revelation  of  the  doctrine  of  general  immortality.  It 
does  not  show  that  anybody  else  would  ever  be  translated  or  would  in 
any  way  enter  upon  a  future  state  of  existence.  It  is  not  put  forth  as  a 
revelation  ;  it  says  nothing  whatever  concerning  a  revelation.  It  seems 
to  mean  either  that  Enoch  suddenly  died,  or  that  he  disappeared,  nobody 
knew  whither.  But,  if  it  really  means  that  God  took  him  into  heaven, 
it  is  more  natural  to  think  that  that  was  done  as  a  special  favor  than 
as  a  sign  of  what  awaited  others.  No  general  cause  is  stated,  no  conse- 
quence deduced,  no  principle  laid  down,  no  reflection  added.     How, 


146  HEBREW   DOCTRINE   OF   A   FUTURE    LIFE. 


then,  can  it  be  said  that  the  doctrine  of  a  future  life*  for  man  is  revealed 
by  it  or  implicated  in  it  ? 

The  removal  of  Elijah  in  a  chariot  of  fire,  of  which  we  read  in  the 
second  chapter  of  the  Second  Book  of  Kings,  is  usually  supposed  to  have 
served  as  a  miraculous  proof  of  the  fact  that  the  faithful  servants  of 
Jehovah  were  to  be  rewarded  with  a  life  in  the  heavens.  The  author  of 
this  book  is  not  known,  and  can  hardly  be  guessed  at  with  any  degree  of 
plausibility.  It  was  unquestionably  written,  or  rather  compiled,  a  long 
time — probably  several  hundred  years — ^after  the  prophets  whose  won- 
derful adventures  it  recounts  had  passed  away.  The  internal  evidence  is 
sufficient,  both  in  quality  and  quantity,  to  demonstrate  that  the  book  is 
for  the  most  part  a  collection  of  traditions.  This  characteristic  applies 
with  particular  force  to  the  ascension  of  Elijah.  But  grant  the  literal 
truth  of  the  account :  it  will  not  prove  the  point  in  support  of  which  it  is 
advanced,  because  it  does  not  purport  to  have  been  done  as  a  revelation 
of  the  doctrine  in  question,  nor  did  it  in  any  way  answer  the  purpose  of 
such  a  revelation.  So  far  from  this,  in  fact,  it  does  not  seem  even  to  have 
suggested  the  bare  idea  of  another  state  of  existence  in  a  single  instance. 
For  when  Elisha  returned  without  Elijah,  and  told  the  sons  of  the  pro- 
phets at  Jericho  that  his  master  had  gone  up  in  a  chariot  of  fire, — which 
event  they  knew  beforehand  was  going  to  happen, — they,  instead  of  ask- 
ing the  particulars  or  exulting  over  the  revelation  of  a  life  in  heaven, 
calmly  said  to  him,  "  Behold,  there  be  with  thy  servants  fifty  sons  of 
strength :  let  them  go,  we  pray  thee,  and  seek  for  Elijah,  lest  peradven- 
ture  a  whirlwind,  the  blast  of  the  Lord,  hath  caught  him  up  and  cast 
him  upon  one  of  the  mountains  or  into  one  of  the  valleys.  And  he  said, 
Ye  shall  not  send.  But  when  they  urged  him  till  he  was  ashamed,  he 
said.  Send.''  This  is  all  that  is  told  us.  Had  it  occurred  as  is  stated,  it 
would  not  so  easily  have  passed  from  notice,  but  mighty  inferences, 
never  to  be  forgotten,  would  have  been  drawn  from  it  at  once.  The 
story  as  it  stands  reminds  one  of  the  closing  scene  in  the  career  of 
Romulus,  speaking  of  whom  the  historians  say,  "  In  the  thirty-seventh 
year  of  his  reign,  while  he  was  reviewing  an  army,  a  tempest  arose,  in  the 
midst  of  which  he  was  suddenly  snatched  from  the  eyes  of  men.  Hence 
some  thought  he  was  killed  by  the  senators,  others,  that  he  was  borne 
aloft  to  the  gods."''  If  the  ascension  of  Elijah  to  heaven  in  a  chariot  of  fire 
did  really  take  place,  and  if  the  books  held  by  the  Jews  as  inspired  and 
sacred  contained  a  history  of  it  at  the  time  of  our  Savior,  it  is  certainly 
singular  that  neither  he  nor  any  of  the  apostles  allude  to  it  in  connection 
with  the  subject  of  a  future  life. 

The  miracles  performed  by  Elijah  and  by  Elisha  in  restoring  the  dead 
children  to  life — related  in  the  seventeenth  chapter  of  the  First  Book  of 
Kings  and  in  the  fourth  chapter  of  the  Second  Book — are  often  cited  in 
proof  of  the  position  that  the  doctrine  of  immortality  is  revealed  in  the 


2  Livy,  i.  16;  Dion.  Hal.  ii.  56. 


HEBREW  DOCTRINE   OF   A  FUTURE   LIFE.  147 


Old  Testament.  The  narration  of  these  events  is  found  in  a  record  of 
unknown  authorship.  The  mode  in  which  the  miracles  were  effected, 
if  they  were  miracles, — the  prophet  measuring  himself  upon  the  child, 
his  eyes  upon  his  eyes,  his  mouth  upon  his  mouth,  his  hands  upon  his 
hands,  and  in  one  case  the  child  sneezing  seven  times, — looks  dubious. 
The  two  accounts  so  closely  resemble  each  other  as  to  cast  still  greater 
suspicion  upon  both.  In  addition  to  these  considerations,  and  even 
fully  granting  the  reality  of  the  miracles,  they  do  not  touch  the  real  con- 
troversy,— namely,  whether  the  Hebrew  Scriptures  contain  the  revealed 
doctrine  of  a  conscious  immortality  or  of  a  future  retribution.  The  pro- 
phet said,  "  0  Lord  my  God,  let  this  child's  soul,  I  pray  thee,  come  into 
his  inward  parts  again."  "  And  the  Lord  heard  the  voice  of  Elijah,  and 
the  soul  of  the  child  came  into  him  again,  and  he  revived."  Now,  the 
most  this  can  show  is  that  the  child's  soul  was  then  existing  in  a  separate 
state.  It  does  not  prove  that  the  soul  was  immortal,  nor  that  it  was  ex- 
periencing retribution,  nor  even  that  it  was  conscious.  And  we  do  not 
deny  that  the  ancient  Jews  believed  that  the  spirits  of  the  dead  retained 
a  nerveless,  shadowy  being  in  the  solemn  vaults  of  the  under-world.  The 
Hebrew  word  rendered  soul  in  the  text  is  susceptible  of  three  meanings : 
first,  the  shade,  which,  upon  the  dissolution  of  the  body,  is  gathered  to  its 
fathers  in  the  great  subterranean  congregation  ;  second,  the  breath  of  a 
person,  used  as  synonymous  with  his  life ;  third,  a  part  of  the  vital  breath 
of  God,  which  the  Hebrews  regarded  as  the  source  of  the  life  of  all 
creatures,  and  the  withdrawing  of  which  they  supposed  was  the  cause  of 
death.  It  is  clear  that  neither  of  these  meanings  can  prove  any  thing  in 
regard  to  the  real  point  at  issue, — that  is,  concerning  a  future  life  of 
rewards  and  punishments. 

One  of  the  strongest  arguments  brought  to  support  the  proposition 
which  we  are  combating — ^at  least,  so  considered  by  nearly  all  the  Rabbins, 
and  by  not  a  few  modern  critics — is  the  account  of  the  vivification  of  the 
dead  recorded  in  the  thirty-seventh  chapter  of  the  Book  of  Ezekiel.  The 
prophet  "was  carried  in  the  spirit  of  Jehovah'^ — that  is,  mentally,  in  a 
prophetic  ecstasy — into  a  valley  full  of  dry  bones.  "  The  bones  came 
together,  the  flesh  grew  on  them,  the  breath  came  into  them,  and  they 
lived  and  stood  on  their  feet,  an  exceeding  great  army."  It  should  first 
be  observed  that  this  account  is  not  given  as  an  actual  occurrence,  but, 
after  the  manner  of  Ezekiel,  as  a  prophetic  vision  meant  to  symbolize 
something.  Now,  of  what  was  it  intended  as  the  symbol  ? — a  doctrine,  or 
a  coming  event  ? — a  general  truth  to  enlighten  and  guide  uncertain  men, 
or  an  approaching  deliverance  to  console  and  encourage  the  desponding 
Jews  ?  It  is  fair  to  let  the  prophet  be  his  own  interpreter,  without  aid 
from  the  glosses  of  prejudiced  theorizers.  It  must  be  borne  in  mind 
that  at  this  time  the  prophet  and  his  countrymen  were  bearing  the 
grievous  burden  of  bondage  in  a  foreign  nation.  "  And  Jehovah  said  to 
me,  Son  of  man,  these  bones  denote,  the  whole  house  of  Israel.  Behold, 
they  say.  Our  bones  are  dried,  and  our  hope  is  lost,  and  we  are  cut  off." 


^ 


148  HEBREW  DOCTRINE   OF   A  FUTURE   LIFE. 


This  plainly  denotes  their  present  suffering  in  the  Babylonish  captivity, 
and  their  despair  of  being  delivered  from  it.  "  Therefore  prophesy,  and 
say  to  them,  Thus  saith  the  Lord  Jehovah,  Behold,  I  will  open  your 
graves  and  cause  you  to  come  up  out  of  your  graves,  0  my  people,  and 
bring  you  into  the  land  of  Israel.''  That  is,  I  will  rescue  you  from  your 
slavery  and  restore  you  to  freedom  in  your  own  land.  The  dry  bones 
and  their  subsequent  vivification,  therefore,  clearly  symbolize  the  misery 
of  the  Israelites  and  their  speedy  restoration  to  happiness.  Death  is  fre- 
quently used  in  a  figurative  sense  to  denote  misery,  and  life  to  signify 
happiness.  But  those  who  maintain  that  the  doctrine  of  the  resurrection 
is  taught  as  a  revealed  truth  in  the  Hebrew  Scriptures  are  not  willing  to 
let  this  passage  pass  so  easily.  Mr.  Barnes  says,  "The  illustration  proves 
that  the  doctrine  was  one  with  which  the  people  were  familiar."  Jerome 
states  the  argument  more  fully,  thus : — "  A  similitude  drawn  from  the 
resurrection,  to  foreshadow  the  restoration  of  the  people  of  Israel,  would 
never  have  been  employed  unless  the  resurrection  itself  were  believed  to 
be  a  fact  of  future  occurrence ;  for  no  one  thinks  of  confirming  what  is 
uncertain  by  what  has  no  existence." 

It  is  not  diflScult  to  reply  to  these  objections  with  convincing  force. 
First,  the  vision  was  not  used  as  proof  or  confirmation,  but  as  symbol 
and  prophecy.  Secondly,  the  use  of  any  thing  as  an  illustration  does  by 
no  means  imply  that  it  is  commonly  believed  as  a  fact.  For  instance,  we 
are  told  in  the  ninth  chapter  of  the  Book  of  Judges  that  Jotham  related 
an  allegory  to  the  people  as  an  illustration  of  their  conduct  in  choosing 
a  king,  saying,  *'  The  trees  once  on  a  time  went  forth  to  anoint  a  king 
over  them ;  and  they  said  to  the  olive-tree,  Come  thou  and  reign  over 
us ;" — and  so  on.  Does  it  follow-  that  at  that  time  it  was  a  common 
belief  that  the  trees  actually  went  forth  occasionally  to  choose  them  a 
king  ?  Thirdly,  if  a  given  thing  is  generally  believed  as  a  fact,  a  person 
who  uses  it  expressly  as  a  symbol,  of  course  does  not  thereby  give  his 
sanction  to  it  as  a  fact.  And  if  a  belief  in  the  resurrection  of  the  dead 
was  generally  entertained  at  the  time  of  the  prophet,  its  origin  is  not 
implied,  and  it  does  not  follow  that  it  was  a  doctrine  of  revelation,  or 
even  a  true  doctrine.  Finally,  there  is  one  consideration  which  shows 
conclusively  that  this  vision  was  never  intended  to  typify  the  resurrec- 
tion ;  namely,  that  it  has  nothing  corresponding  to  the  most  essential 
part  of  that  doctrine.  When  the  bones  have  come  together  and  are 
covered  with  flesh,  God  does  not  call  up  the  departed  spirits  of  these 
bodies  from  Sheol,  does  not  bring  back  the  vanished  lives  to  animate 
their  former  tabernacles,  now  miraculously  renewed.  No :  he  but 
breathes  on  them  with  his  vivifying  breath,  and  straightway  they  live 
and  move.  This  is  not  a  resurrection,  but  a  new  creation.  The  common 
idea  of  a  bodily  restoration  implies — and,  that  any  just  retribution  be 
compatible  with  it,  it  necessarily  implies — the  vivification  of  the  dead 
frame,  not  by  the  introduction  of  new  life,  but  by  the  reinstalment  of 
the  very  same  life  or  spirit,  the  identical  conscioiisness  that  before  ani- 


HEBREW   DOCTRINE   OF   A  FUTURE   LIFE.  149 

mated  it.  Such  is  not  represented  as  being  the  case  in  Ezekiel's  vision 
of  the  valley  of  dry  bones.  That  vision  had  no  reference  to  the  future 
state. 

In  this  connection,  the  revelation  made  by  the  angel  in  his  prophecy, 
recorded  in  the  twelfth  chapter  of  the  Book  of  Daniel,  concerning  the 
things  vrhich  should  happen  in  the  Messianic  times,  must  not  be  passed 
without  notice.  It  reads  as  follows : — "  And  many  of  the  sleepers  of  the 
dust  of  the  ground  shall  awake,  those  to  life  everlasting,  and  these  to 
shame,  to  contempt  everlasting.  And  they  that  are  wise  shall  shine  as 
the  brightness  of  the  firmament,  and  they  that  turn  many  to  righteous- 
ness, as  the  stars  for  ever  and  ever."  No  one  can  deny  that  a  judg- 
ment, in  which  reward  and  punishment  shall  be  distributed  according  to 
merit,  is  here  clearly  foretold.  The  meaning  of  the  text,  taken  with  the 
connection,  is,  that  when  the  Messiah  appears  and  establishes  his  king- 
dom the  righteous  shall  enjoy  a  bodily  resurrection  upon  the  earth  to 
honor  and  happiness,  but  the  wicked  shall  be  left  below  in  darkness 
and  death.'  This  seems  to  imply,  fairly  enough,  that  until  the  advent 
of  the  Messiah  none  of  the  dead  existed  consciously  in  a  state  of 
retribution.  The  doctrine  of  the  passage,  as  is  well  known,  was  held  by 
some  of  the  Jews  at  the  beginning  of  the  Christian  era,  and,  less 
distinctly,  for  about  two  centuries  previous.  Before  that  time  no  traces 
of  it  can  be  found  in  their  history.  Now,  had  a  doctrine  of  such  intense 
interest  and  of  such  vast  importance  as  this  been  a  matter  of  revelation, 
it  seems  hardly  possible  that  it  should  have  been  confined  to  one  brief 
and  solitary  text,  that  it  should  have  flashed  up  for  a  single  moment  so 
brilliantly,  and  then  vanished  for  three  or  four  centuries  in  utter  dark- 
ness. Furthermore,  nearly  one-half  of  the  Book  of  Daniel  is  written  in 
the  Chaldee  tongue,  and  the  other  half  in  the  Hebrew, — indicating  that 
it  had  two  authors,  who  wrote  their  respective  portions  at  different 
periods.  Its  critical  and  minute  details  of  events  are  history  rather  than 
prophecy.  The  greater  part  of  the  book  was  undoubtedly  written  as  late 
as  about  a  hundred  and  sixty  years  before  Christ,  long  after  the  awful 
simplicity  and  solitude  of  the  original  Hebrew  theology  had  been  marred 
and  corrupted  by  an  intermixture  of  the  doctrines  of  those  heathen 
nations  with  whom  the  Jews  had  been  often  brought  in  contact.  Such 
being  the  facts  in  the  case,  the  text  is  evidently  without  force  to  prove 
a  divine  revelation  of  the  doctrine  it  teaches. 

In  the  twenty-second  chapter  of  the  Gospel  by  Matthew,  Jesus  says  to 
the  Sadducees,  "  But  as  touching  the  resurrection  of  the  dead,  have  ye 
not  read  that  which  was  spoken  unto  you  by  God,  saying,  I  am  the  God  i 
of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob  ?  God  is  not 
the  God  of  the  dead,  but  of  the  living."  The  passage  to  which  i-eference 
is  made  is  written  in  the  third  chapter  of  the  Book  of  Exodus.  In  order 
to  ascertain  the  force  of  the  Savior's  argument,  the  extent  of  meaning 

3  Wood,  The  Last  Things,  p.  45. 


150  HEBREW  DOCTRINE  OP  A  FUTURE  LIFE. 


it  had  in  his  mind,  and  the  amount  of  knowledge  attributed  by  it  to 
Moses,  it  will  be  necessary  to  determine  first  the  definite  purpose  he 
had  in  view  in  his  reply  to  the  Sadducees,  and  how  he  proposed  to 
accomplish  it.  We  shall  find  that  the  use  he  made  of  the  text  does  not 
imply  that  Moses  had  the  slightest  idea  of  any  sort  of  future  life  for 
man,  much  less  of  an  immortal  life  of  blessedness  for  the  good  and  of 
suffering  for  the  bad.  We  should  suppose,  beforehand,  that  such  would 
be  the  case,  since  upon  examining  the  declaration  cited,  with  its  con- 
text, we  find  it  to  be  simply  a  statement  made  by  Jehovah  explaining 
who  he  was, — that  he  was  the  ancient  national  guardian  of  the  Jews,  the 
Lord  God  of  Abraham,  Isaac,  and  Jacob.  This  does  not  seem  to  contain 
the  most  distant  allusion  to  the  immortality  of  man,  or  to  have  suggested 
any  such  thought  to  the  mind  of  Moses.  It  should  be  distinctly  under- 
stood from  the  outset  that  Jesus  did  not  quote  this  passage  from  the 
Pentateuch  as  proving  any  thing  of  itself,  or  as  enabling  him  to  prove 
any  thing  by  it  directly,  but  as  being  of  acknowledged  authority  to 
the  Sadducees  .themselves,  to  form  the  basis  of  a  process  of  reasoning.  The 
purpose  he  had  in  view,  plainly,  was  to  convince  the  Sadducees  either  of 
the  possibility  or  of  the  actuality  of  the  resurrection  of  the  dead : — its 
possibility,  if  we  assume  that  by  resurrection  he  meant  the  Jewish  doc- 
trine of  a  material  restoration,  the  reunion  of  soul  and  body ;  its  actual- 
ity, if  we  suppose  he  meant  the  conscious  immortality  of  the  soul 
separate  from  the  body.  If  the  resurrection  was  physical,  Christ  demon- 
strates to  the  Sadducees  its  possibility,  by  refuting  the  false  notion 
upon  which  they  based  their  denial  of  it.  They  said.  The  resurrection 
of  the  body  is  impossible,  because  the  principle  of  life,  the  conscious- 
ness, has  utterly  perished,  and  the  body  cannot  live  alone.  He  replied, 
It  is  possible,  because  the  soul  has  an  existence  separate  from  the  body, 
and,  consequently,  may  be  reunited  to  it.  You  admit  that  Jehovah 
said,  after  they  were  dead,  I  am  the  God  of  Abraham,  Isaac,  and  Jacob : 
but  he  is  the  God  of  the  living,  and  not  of  the  dead,  for  all  live  unto 
him.  You  must  confess  this.  The  soul,  then,  survives  the  body,  and  a 
resurrection  is  possible.  It  will  be  seen  that  this  implies  nothing  concern- 
ing the  nature  or  duration  of  the  separate  existence,  but  merely  the  fact 
of  it.  But,  if  Christ  meant  by  the  resurrection  of  the  dead — as  we  think 
he  did — the  introduction  of  the  disembodied  and  conscious  soul  into  a 
state  of  eternal  blessedness,  the  Sadducees  denied  its  reality  by  main- 
taining that  no  such  thing  as  a  soul  existed  after  bodily  dissolution.  He 
then  proved  to  them  its  reality  in  the  following  manner.  You  believe — 
for  Moses,  to  whose  authority  you  implicitly  bow,  relates  it — that  God 
said,  "  I  am  the  God  of  Abraham,  Isaac,  and  Jacob,"  and  this,  long  after 
they  died.  But  evidently  he  cannot  be  said  to  be  tJie  God  of  that  which 
does  not  exist :  therefore  their  souls  must  have  been  still  alive.  And  if 
Jehovah  was  emphatically  their  God,  their  friend,  of  course  he  will  show 
them  his  loving-kindness.  They  are,  then,  in  a  conscious  state  of  blessed- 
ness.    The  Savior  does  not  imply  that  God  said  so  much  in  substance. 


HEBREW  DOCTRINE   OF   A  FUTURE   LIFE.  151 


nor  that  Moses  intended  to  teach,  or  even  knew,  any  thing  like  it,  but 
that,  by  adding  to  the  passage  cited  a  premise  of  his  own,  which  his 
hearers  granted  to  be  true,  he  could  deduce  so  much  from  it  by  a  train 
of  new  and  unanswerable  reasoning.  His  opponents  were  compelled  to 
admit  the  legitimacy  of  his  argument,  and,  impressed  by  its  surpassing 
beauty  and  force,  were  silenced,  if  not  convinced.  The  credit  of  this 
cogent  proof  of  human  immortality,  namely,  that  God's  love  for  man  is  a 
pledge  and  warrant  of  his  eternal  blessedness — a  proof  whose  originality 
and  significance  set  it  far  beyond  all  parallel — is  due  to  the  dim  gropings 
of  no  Hebrew  prophet,  but  to  the  inspired  insight  of  the  great  Founder 
of  Christianity. 

The  various  passages  yet  unnoticed  which  purport  to  have  been  uttered 
by  Jehovah  or  at  his  command,  and  which  are  urged  to  show  that  the 
reality  of  a  retributive  life  after  death  is  a  revealed  doctrine  of  the  Old 
Testament,  will  be  found,  upon  critical  examination,  either  to  owe  their 
entire  relevant  force  to  mistranslation,  or  to  be  fairly  refuted  by  the 
reasonings  already  advanced.  Professor  Stuart  admits  that  he  finds  only 
one  consideration  to  show  that  Moses  had  any  idea  of  a  future  retribu- 
tion ;  and  that  is,  that  the  Egyptians  expressly  believed  it;  and  he  is  not 
able  to  comprehend  how  Moses,  who  dwelt  so  long  among  them,  should 
be  ignorant  of  it.*  The  reasoning  is  obviously  inconsequential.  It  is  not 
certain  that  the  Egyptians  held  this  doctrine  in  the  time  of  Moses :  it 
may  have  prevailed  among  them  before  or  after,  and  not  during,  that 
period.  If  they  believed  it  at  that  time,  it  may  have  been  an  esoteric 
doctrine,  with  which  he  did  not  become  acquainted.  If  they  believed 
it,  and  he  knew  it,  he  might  have  classed  it  with  other  heathen  doctrines, 
and  supposed  it  false.  And,  even  if  he  himself  believed  it,  he  might 
possibly  not  have  inculcated  it  upon  the  Israelites;  and  the  question  is, 
what  he  did  actually  teach,  not  what  he  knew. 

The  opinions  of  the  Jews  at  the  time  of  the  Savior  have  no  bearing 
upon  the  point  in  hand,  because  they  were  acquired  at  a  later  period 
than  that  of  the  writing  of  the  records  we  are  now  considering.  They 
were  formed,  and  gradually  grew  in  consistency  and  favor,  either  by  the 
natural  progress  of  thought  among  the  Jews  themselves,  or,  more  pro- 
bably, by  a  blending  of  the  intimations  of  the  Hebrew  Scriptures  with 
Gentile  speculations, — the  doctrines  of  the  Egyptians,  Hindus,  and  Per- 
sians. We  leave  this  portion  of  the  subject,  then,  with  the  following 
proposition.  In  the  canonic  books  of  the  Old  Dispensation  there  is 
not  a  single  genuine  text,  claiming  to  come  from  God,  which  teaches 
explicitly  any  doctrine  whatever  of  a  life  beyond  the  grave.  That  doc- 
trine as  it  existed  among  the  Jews  was  no  part  of  their  pure  religion,  but 
was  a  part  of  their  philosophy.  It  did  not,  as  they  held  it,  imply  any 
thing  like  our  present  idea  of  the  immortality  of  the  soul  reaping  in  the 
spiritual  world  what  it  has  sowed  in  the  physical.     It  simply  declared         \ 

*  Exegetical  Essays,  (Andover,  1830,)  p.  108. 


152  HEBREW  DOCTRINE   OF  A  FUTUJ^   LIFE. 


the  existence  of  human  ghosts  amidst  unbroken  gloom  and  stillness  in 
the  cavernous  depths  of  the  earth,  without  reward,  without  punishment, 
without  employment,  scarcely  with  consciousness, — as  will  immediately 
appear. 

We  proceed  to  the  second  general  division  of  the  subject.  What  does 
the  Old  Testament,  apart  from  the  revelation  claimed  to  be  contained 
in  it,  and  regarding  only  those  portions  of  it  which  are  confessedly  a  col- 
lection of  the  poetry,  history,  and  philosophy  of  the  Hebrews,  intimate 
concerning  a  future  state  of  existence  ?  Examining  these  writings  with 
an  unbiassed  mind,  we  discover  that  in  different  portions  of  them  there 
are  large  variations  and  opposition  of  opinion.  In  some  books  we  trace 
an  undoubting  belief  in  certain  rude  notions  of  the  future  condition  of 
souls ;  in  other  books  we  encounter  unqualified  denials  of  every  such 
thought.  "  Man  lieth  down  and  riseth  not,''  sighs  the  despairing  Job. 
**  The  dead  cannot  praise  God,  neither  any  that  go  down  into  darkness," 
wails  the  repining  Psalmist.  "All  go  to  one  place,"  and  "the  dead 
know  not  any  thing,"  asserts  the  disbelieving  Preacher.  These  inconsis- 
tencies we  shall  not  stop  to  point  out  and  comment  upon.  They  are 
immaterial  to  our  present  purpose,  which  is  to  bring  together,  in  their 
general  agreement,  the  sum  and  substance  of  the  Hebrew  ideas  on  this 
subject. 

The  separate  existence  of  the  soul  is  necessarily  implied  by  the  dis- 
tinction the  Hebrews  made  between  the  grave,  or  sepulchre,  and  the 
under-world,  or  abode  of  shades.  The  Hebrew  words  bor  and  keber  mean 
simply  the  narrow  place  in  which  the  dead  body  is  buried ;  while  iSheol 
represents  an  immense  cavern  in  the  interior  of  the  earth  where  the 
ghosts  of  the  deceased  are  assembled.  When  the  patriarch  was  told 
that  his  son  Joseph  was  slain  by  wild  beasts,  he  cried  aloud,  in  bitter 
sorrow,  "  I  will  go  down  to  Sheol  unto  my  son,  mourning."  He  did  not 
expect  to  meet  Joseph  in  the  grave ;  for  he  supposed  his  body  torn  in 
pieces  and  scattered  in  the  wilderness,  not  laid  in  the  family  tomb.  The 
dead  are  said  to  be  "  gathered  to  their  people,"  or  to  "  sleep  with  their 
fathers,"  and  this  whether  they  are  interred  in  the  same  place  or  in  a 
remote  region.  It  is  written,  "  Abraham  gave  up  the  ghost,  and  was 
gathered  unto  his  people,"  notwithstanding  his  body  was  laid  in  a  cave 
in  the  field  of  Machpelah,  close  by  Hebron,  while  his  people  were  buried 
in  Chaldea  and  Mesopotamia.  "Isaac. gave  up  the  ghost  and  died,  and 
was  gathered  unto  his  people ;"  and  then  we  read,  as  if  it  were  done 
afterwards,  "  His  sons,  Jacob  and  Esau,  buried  him."  These  instances 
might  be  multiplied.  They  prove  that  "to  be  gathered  unto  one's 
fathers"  means  to  descend  into  Sheol  and  join  there  the  hosts  of  the  de- 
parted. A  belief  in  the  separate  existence  of  the  soul  is  also  involved  in 
the  belief  in  necromancy,  or  divination,  the  prevalence  of  which  is 
shown  by  the  stern  laws  against  those  who  engaged  in  its  unhallowed 
rites,  and  by  the  history  of  the  witch  of  Endor.  She,  it  is  said,  by 
magical  spells  evoked  the  shade  of  old  Samuel  from  below.     It  must 


HEBREW  DOCTRINE   OF   A   FUTURE   LIFE.  153 


have  been  the  spirit  of  the  prophet  that  was  supposed  to  rise ;  for  his 
body  was  buried  at  Eamah,  more  than  sixty  miles  from  Endor.  The 
faith  of  the  Hebrews  in  the  separate  existence  of  the  soul  is  shown, 
furthermore,  by  the  fact  that  the  language  they  employed  expresses,  in 
every  instance,  the  distinction  of  body  and  spirit.  They  had  particular 
words  appropriated  to  each.  *'  As  thy  soul  liveth,"  is  a  Hebrew  oath. 
*'  With  my  spirit  within  me  will  I  seek  thee  early.''  "  I,  Daniel,  was 
grieved  in  my  spirit  in  the  midst  of  my  body :"  the  figure  here  repre- 
sents the  soul  in  the  body  as  a  sword  in  a  sheath.  "Our  bones  are 
scattered  at  the  mouth  of  the  under-world,  as  when  one  cutteth  and 
eleaveth  wood  upon  the  earth ;"  that  is,  the  soul,  expelled  from  its  case 
of  clay  by  the  murderer's  weapon,  flees  into  Sheol  and  leaves  its  exuvice  at 
the  entrance.  "  Thy  voice  shall  be  as  that  of  a  spirit  out  of  the  ground:" 
the  word  aov  here  used  signifies  the  shade  evoked  by  a  necromancer 
from  the  region  of  death,  which  was  imagined  to  speak  in  a  feeble 
whisper. 

The  term  rephaim  is  used  to  denote  the  manes  of  the  departed.  The 
etymology  of  the  word,  as  well  as  its  use,  makes  it  mean  the  weak,  the 
relaxed.  "I  am  counted  as  them  that  go  down  into  the  under-world;  I 
am  as  a  man  that  hath  no  strength."  This  faint,  powerless  condition 
accords  with  the  idea  that  they  were  destitute  of  flesh,  blood,  and  animal 
life, — ^mere  umbrce.  These  ghosts  are  described  as  being  nearly  as  destitute 
of  sensation  as  they  are  of  strength.  They  are  called  "  the  inhabitants 
of  the  land  of  stillness."  They  exist  in  an  inactive,  partially-torpid 
state,  with  a  dreamy  consciousness  of  past  and  present,  neither  suffering 
nor  enjoying,  and  seldom  moving.  Herder  says  of  the  Hebrews,  "  The 
sad  and  mournful  images  of  their  ghostly  realm  disturbed  them,  and 
were  too  much  for  their  self-possession."  Eespecting  these  images,  he 
adds,  "Their  voluntary  force  and  energy  were  destroyed.  They  were 
feeble  as  a  shade,  without  distinction  of  members,  as  a  nerveless  breath. 
They  wandered  and  flitted  in  the  dark  nether  world."  This  "  wander- 
ing and  flitting,"  however,  is  rather  the  spirit  of  Herder's  poetry  than 
of  that  of  the  Hebrews  ;  for  the  whole  tenor  and  drift  of  the  representa- 
tions in  the  Old  Testament  show  that  the  state  of  disembodied  souls  is 
deep  quietude.  Freed  from  bondage,  pain,  toil,  and  care,  they  repose  in 
silence.  The  ghost  summoned  from  beneath  by  the  witch  of  Endor 
said,  "Why  hast  thou  disquieted  me  to  bring  me  up  ?"  It  was,  indeed, 
in  a  dismal  abode  that  they  took  their  long  quiet ;  but  then  it  was  in  a 
place  "  where  the  wicked  ceased  from  troubling  and  the  weary  were  at 
rest." 

Those  passages  which  attribute  active  employments  to  the  dwellers  in 
the  under-world  are  specimens  of  poetic  license,  as  the  context  always 
shows.  When  Job  says,  "  Before  Jehovah  the  shades  beneath  tremble," 
he  likewise  declares,  "  The  pillars  of  heaven  tremble  and  are  confounded 
at  his. rebuke."  When  Isaiah  breaks  forth  in  that  stirring  lyric  to  the 
King  of  Babylon, — 


154  HEBREW   DOCTRINE   OF  A  FUTURE   LIFE. 


^'The  under-world  is  in  commotion  on  account  of  thee, 
To  meet  thee  at  thy  coming ; 

It  stirreth  up  before  thee  the  shades,  all  the  mighty  of  the  earth ; 
It  arouseth  from  their  thrones  all  the  kings  of  the  nations ; 
They  all  accost  thee,  and  say, 
Art  thou  too  become  weak  as  we?" — 

he  also  exclaims,  in  the  same  connection, — 

*'  Even  the  cypress-trees  exult  over  thee, 
And  the  cedars  of  Lebanon,  saying, 
Since  thou  art  fallen. 
No  man  cometh  up  to  cut  us  down." 

The  activity  thus  vividly  described  is  evidently  a  mere  figure  of  speech : 
so  is  it  in  the  other  instances  which  picture  the  rephaim  as  employed  and 
in  motion.  "  Why,"  complainingly  sighed  the  afflicted  patriarch, — "why 
died  I  not  at  my  birth  ?  For  now  should  I  lie  down  and  be  quiet ;  I 
should  slumber ;  I  should  then  be  at  rest."  And  the  wise  man  says,  in 
his  preaching,  "There  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom, 
in  Sheol."  What  has  already  been  said  is  sufficient  to  establish  the  fact 
that  the  Hebrews  had  an  idea  that  the  souls  of  men  left  their  bodies  at 
death  and  existed  as  dim  shadows,  in  a  state  of  undisturbed  repose,  in 
the  bowels  of  the  earth. 

Sheol  is  directly  derived  from  a  Hebrew  word,  signifying,  first,  to  dig  or 
excavate.  It  means,  therefore,  a  cavity,  or  empty  subterranean  place.  Its 
derivation  is  usually  connected,  however,  with  the  secondary  meaning 
of  the  Hebrew  word  referred  to,  namely,  to  ask,  to  desire,  from  the  notion 
of  demanding,  since  rapacious  Orcus  lays  claim  unsparingly  to  all ;  or,  as 
others  have  fancifully  construed  it,  the  object  of  universal  inquiry,  the 
unknown  mansion  concerning  which  all  are  anxiously  inquisitive.  The 
place  is  conceived  on  an  immense  scale,  shrouded  in  accompaniments 
of  gloomy  grandeur  and  peculiar  awe : — an  enormous  cavern  in  the  earth, 
filled  with  night ;  a  stupendous  hollow  kingdom,  to  which  are  poetically 
attributed  valleys  and  gates,  and  in  which  are  congregated  the  slumber- 
ous and  shadowy  hosts  of  the  rephaim,  never  able  to  go  out  of  it  again 
forever.  Its  awful  stillness  is  unbroken  by  noise.  Its  thick  darkness  is 
uncheered  by  light.  It  stretches  far  down  under  the  ground.  It  is 
wonderfully  deep.  In  language  that  reminds  one  of  Milton's  description 
of  hell,  where  was 

*'  No  light,  but  rather  darkness  visible," 

Job  describes  it  as  "the  land  of  darkness,  like  the  blackness  of  death- 
shade,  where  is  no  order,  and  where  the  light  is  as  darkness."  The 
following  passages,  selected  almost  at  random,  will  show  the  ideas  enter- 
tained of  the  place,  and  confirm  and  illustrate  the  foregoing  statements. 
"But  he  considers  not  that  in  the  valleys  of  Sheol  are  her  guests." 
"Now  shall  I  go  down  into  the  gates  of  Sheol."  "The  ground  clave 
asunder,  and  the  earth  opened  her  mouth,  and  swallowed  them  up,  and 
their  houses,  and  all  their  men,  and  all  their  goods :  they  and  all  that 
appertained  to  them  went  down  alive  into  Sheol,  and  the  earth  closed 


HEBREW  DOCTRINE   OF   A   FUTURE   LIFE.  I55 

upon  them."  Its  depth  is  contrasted  with  the  height  of  the  sky. 
"Though  they  dig  into  Sheol,  thence  shall  mine  hand  take  them; 
though  they  climb  up  to  heaven,  thence  will  I  bring  them  down."  It 
is  the  destination  of  all ;  for,  though  the  Hebrews  believed  in  a  world 
of  glory  above  the  solid  ceiling  of  the  dome  of  day,  where  Jehovah 
and  the  angels  dwelt,  there  was  no  promise,  hope,  or  hint  that  any  man 
could  ever  go  there.  The  dirge-like  burden  of  their  poetry  was  literally 
these  words: — "What  man  is  he  that  liveth  and  shall  not  see  death? 
Shall  he  deliver  his  spirit  from  the  hand  of  Sheol  ?"  The  old  Hebrew 
graves  were  crypts,  wide,  deep  holes,  like  the  habitations  of  the  trog- 
lodytes. In  these  subterranean  caves  they  laid  the  dead  down ;  and  so 
the  Grave  became  the  mother  of  Sheol,  a  rendezvous  of  the  fathers,  a 
realm  of  the  dead,  full  of  eternal  ghost-life. 

This  under-world  is  dreary  and  altogether  undesirable,  save  as  an 
escape  from  extreme  anguish.  But  it  is  not  a  place  of  retribution.  Jahn 
says,  **  That,  in  the  belief  of  the  ancient  Hebrews,  there  were  different 
situations  in  Sheol  for  the  good  and  the  bad,  cannot  be  proved."^  The 
sudden  termination  of  the  present  life  is  the  judgment  the  Old  Testa- 
ment threatens  upon  sinners ;  its  happy  prolongation  is  the  reward  it 
promises  to  the  righteous.  Texts  that  prove  this  might  be  quoted  in 
numbers  from  almost  every  page.  "The  wibked  shall  be  turned  into 
Sheol,  and  all  the  nations  that  forget  God," — not  to  be  punished  there, 
but  as  a  punishment.  It  is  true,  the  good  and  the  bad  alike  pass  into 
that  gloomy  land;  but  the  former  go  down  tranquilly  in  a  good  old  age 
and  full  of  days,  as  a  shock  of  corn  fully  ripe  cometh  in  its  season,  while 
the  latter  are  suddenly  hurried  there  by  an  untimely  and  miserable  fate. 
The  man  that  loves  the  Lord  shall  have  length  of  days ;  the  unjust, 
though  for  a  moment  he  flourishes,  yet  the  wind  bloweth,  and  where 
is  he? 

We  shall  perhaps  gain  a  more  clear  and  adequate  knowledge  of  the 
ideas  the  Hebrews  had  of  the  soul  and  of  its  fate,  by  marking  the  different 
meanings  of  the  words  they  used  to  denote  it.  Neshamah,  primarily 
meaning  breath  or  airy  effluence,  next  expresses  the' Spirit  of  God  as 
imparting  life  and  force,  wisdom  and  love ;  also  the  spirit  of  man  as  its 
emanation,  creation,  or  sustained  object.  The  citation  of  a  few  texts  in 
which  the  word  occurs  will  set  this  in  a  full  light.  "The  Lord  God 
formed  man  of  the  dust  of  the  ground,  and  breathed  into  his  nostrils 
the  spirit  of  existence,  and  man  became  a  conscious  being."  "  It  is  the 
divine  spirit  of  man,  even  the  inspiration  of  the  Almighty,  that  giveth 
him  understanding."  "The  Spirit  of  God  made  me,  and  his  breath 
gave  me  life." 

Ruah  signifies,  originally,  a  breathing  or  blowing.  Two  other  mean- 
ings are  directly  connected  with  this.  First,  the  vital  spirit,  the  prin- 
ciple of  life  as  manifested  in  the  breath  of  the  mouth  and  nostrils. 

B  Biblical  Archaeology,  sect.  314. 


156  HEBREW   DOCTRINE   OF  A   FUTURE   LIFE. 


"  And  they  went  in  unto  Noah  into  the  ark,  two  and  two  of  all  flesh  in 
whose  nostrils  was  the  breath  of  life."  Second,  the  wind,  the  motions 
of  the  air,  which  the  Hebrews  supposed  caused  by  the  breath  of  God. 
"By  the  blast  of  thine  anger  the  waters  were  gathered  on  an  heap." 
"  The  channels  of  waters  were  seen,  and  the  foundations  of  the  world 
were  discovered,  0  Lord,  at  the  blast  of  the  breath  of  thy  nostrils."  So 
they  regarded  the  thunder  as  his  voice.  "The  voice  of  Jehovah  cutteth 
out  the  fiery  lightnings,"  and  "shaketh  the  wilderness  of  Kadesh." 
This  word  is  also  frequently  placed  for  the  rational  spirit  of  man,  the 
seat  of  intellect  and  feeling.  It  is  likewise  sometimes  representative 
of  the  character  and  disposition  of  men,  whether  good  or  bad.  Hosea 
speaks  of  "  a  spirit  of  vile  lust."  In  the  Second  Book  of  Chronicles  we 
read,  "There  came  out  a  spirit,  and  stood  before  Jehovah,  and  said,  I 
will  entice  King  Ahab  to  his  destruction.  I  will  go  out  and  be  a  lying 
spirit  in  the  mouth  of  all  his  prophets."  Belshazzar  says  to  Daniel,  "  I 
know  that  the  spirit  of  the  holy  gods  is  in  thee."  Finally,  it  is  applied 
to  Jehovah,  signifying  the  divine  spirit,  or  power,  by  which  all  animate 
creatures  live,  the  universe  is  filled  with  motion,  all  extraordinary  gifts 
of  skill,  genius,  strength,  or  virtue  are  bestowed,  and  men  incited  to 
forsake  evil  and  walk  in  the  paths  of  truth  and  piety.  "Thou  sendest 
forth  thy  spirit,  they  are*  created,  and  thou  renewest  the  face  of  the 
earth  ;  thou  takest  away  their  breath,  they  die  and  return  to  their  dust." 
"  Jehovah  will  be  a  spirit  of  justice  in  them  that  sit  to  administer  judg- 
ment." It  seems  to  be  implied  that  the  life  of  man,  having  emanated 
from  the  spirit,  is  to  be  again  absorbed  in  it,  when  it  is  said,  "  Then  shall 
the  dust  return  to  the  earth  as  it  was,  and  the  spirit  shall  return  unto 
God  who  gave  it." 

Nephesh  is  but  partially  a  synonym  for  the  word  whose  significations 
we  have  just  considered.  The  different  senses  it  bears  are  strangely  in- 
terchanged and  confounded  in  King  James's  version.  Its  first  meaning 
is  breath,  the  breathing  of  a  living  being.  Next  it  means  the  vital  spirit, 
the  indwelling  life  of  the  body.  "If  any  mischief  follow,  thou  shalt 
take  life  for  life."  The  most  adequate  rendering  of  it  would  be,  in  a 
great  majority  of  instances,  by  the  term  life.  "  In  jeopardy  of  his  life 
[not  soul~\  hath  Adonijah  spoken  this."  It  sometimes  represents  the 
intelligent  soul  or  mind,  the  subject  of  knowledge  and  desire.  "My 
soul  knoweth  right  well." 

Lev  also,  or  the  heart,  is  often  used — more  frequently  perhaps  than 
any  other  term — as  meaning  the  vital  principle,  and  the  seat  of  con- 
sciousness, intellect,  will,  and  affection.  Jehovah  said  to  Solomon,  in 
answer  to  his  prayer,  "  Lo,  I  have  given  thee  a  wise  and  an  understand- 
ing heart."  The  later  Jews  speculated  much,  with  many  cabalistic 
refinements,  on  these  different  words.  They  said  many  persons  were 
supplied  with  a  Nephesh  without  a  Euah,  much  more  without  a  Nesha- 
mah.  They  declared  that  the  Nephesh  (Psyche)  was  the  soul  of 
the   body,   the   Euah   (Pneuma)   the   soul  of  the   Nephesh,   and   the 


HEBREW  DOCTRINE   OF   A   FUTURE   LIFE.  157 

Neshamah  (Nous)  the  soul  of  the  Euah.  Some  of  the  Eabbins  assert 
that  the  destination  of  the  Nephesh,  when  the  body  dies,  is  Sheol ;  of 
the  Ruah,  the  air ;  and  of  the  Neshamah,  heaven.^ 

The  Hebrews  used  all  those  words  in  speaking  of  brutes,  to  denote 
their  sensitive  existence,  that  they  did  in  reference  to  men.  They  held 
that  life  was  in  every  instance  an  emission,  or  breath,  from  the  Spirit  of 
God.  But  they  do  not  intimate  of  brutes,  as  they  do  of  men,  that  they 
have  surviving  shades.  The  author  of  the  Book  of  Ecclesiastes,  how- 
eyer,  bluntly  declares  that  "all  have  one  breath,  and  all  go  to  one 
place,  so  that  a  man  hath  no  pre-eminence  above  a  beast."  As  far  as 
the  words  used  to  express  existence,  soul,  or  mind,  legitimate  any  in- 
ference, it  would  seem  to  be,  either  that  the  essential  life  is  poured  out 
at  death  as  so  much  air,  or  else  that  it  is  received  again  by  God, — in  both 
cases  implying  naturally,  though  not  of  philosophic  necessity,  the  close 
of  conscious,  individual  existence.  But  the  examination  we  have  made 
of  their  real  opinions  shows  that,  however  obviously  this  conclusion 
might  flow  from  their  pneumatology,  it  was  not  the  expectation  they 
cherished.  They  believed  there  was  a  dismal  empire  in  the  earth  where 
the  rephaim,  or  ghosts  of  the  dead,  reposed  forever  in  a  state  of  semi- 
sleep. 

''It  is  a  land  of  shadows:  yea,  the  land 
Itself  is  but  a  shadow,  and  the  race 
That  dwell  therein  are  voices,  forms  of  forms. 
And  echoes  of  themselves." 

That  the  Hebrews,  during  the  time  covered  by  their  sacred  records, 
had  no  conception  of  a  retributive  life  beyond  the  present,  knew  nothing 
of  a  blessed  immortality,  is  shown  by  two  conclusive  arguments,  in  addi- 
tion to  the  positive  demonstration  afforded  by  the  views  which,  as  we  have 
seen,  they  did  actually  hold  in  regard  to  the  future  lot  of  man.  First,  they 
were  puzzled,  they  were  troubled  and  distressed,  by  the  moral  phenomena 
of  the  present  life, — the  misfortunes  of  the  righteous,  the  prosperity  of  the 
wicked.  Read  the  Book  of  Ecclesiastes,  the  Book  of  Job,  some  of  the 
Psalms.  Had  they  been  acquainted  with  future  reward  and  punishment, 
they  could  easily  have  solved  these  problems  to  their  satisfaction. 
Secondly,  they  regarded  life  as  the  one  blessing,  death  as  the  one  evil. 
Something  of  sadness,  we  may  suppose,  was  in  the  wise  man's  tones  when 
he  said,  "A  living  dog  is  better  than  a  dead  lion."  Obey  Jehovah's 
laws,  that  thy  days  may  be  long  in  the  land  he  giveth  thee  ;  the  wicked 
shall  not  live  out  half  his  days:  such  is  the  burden  of  the  Old  Testament. 
It  was  reserved  for  a  later  age  to  see  life  and  immortality  brought  to 
light,  and  for  the  disciples  of  a  clearer  faith  to  feel  that  death  is  gain. 

There  are  many  passages  in  the  Hebrew  Scriptures  generally  supposed 
— and  really  appearing,  upon  a  slight  examination,  not  afterwards — to 
teach  doctrines  different  from  those  here  stated.     We  will  give  two 

«  Tractatus  de  Anima  a  R.  Moscheh  Korduero.    In  Kabbala  Denudata,  torn.  i.  pars  ii. 

11 


158  HEBREW   DOCTRINE   OF   A  FUTURE   LIFE. 


examples  in  a  condensed  form.  *'  Thou  wilt  not  leave  my  soul  in  Sheol : 
...  at  thy  right  hand  are  pleasures  for  evermore."  This  text,  properly 
translated  and  explained,  means,  Thou  wilt  not  leave  me  to  misfortune 
and  untimely  death :  ...  in  thy  royal  favor  is  prosperity  and  length  of 
days.  "  I  know  that  my  Eedeemer  liveth :  ...  in  my  flesh  I  shall  see 
God."  The  genuine  meaning  of  this  triumphant  exclamation  of  faith  is, 
I  know  that  God  is  the  Vindicator  of  the  upright,  and  that  he  will  yet 
justify  me  before  I  die.  A  particular  examination  of  the  remaining  pass- 
ages of  this  character  with  which  erroneous  conceptions  are  generally 
connected  would  show,  first,  that  in  nearly  every  case  these  passages  are 
not  accurately  translated ;  secondly,  that  they  may  be  satisfactorily 
interpreted  as  referring  merely  to  this  life,  and  cannot  by  a  sound 
exegesis  be  explained  otherwise ;  thirdly,  that  the  meaning  usually 
ascribed  to  them  is  inconsistent  with  the  whole  general  tenor,  and  with 
numberless  positive  and  explicit  statements,  of  the  books  in  which  they 
are  found ;  fourthly,  that  if  there  are,  as  there  dubiously  seem  to  be  in 
some  of  the  Psalms,  texts  implying  the  ascent  of  souls  after  death  to  a 
heavenly  life, — for  example,  "Thou  shalt  guide  me  with  thy  counte- 
nance, and  afterward  receive  me  to  glory," — they  were  the  product  of  a 
late  period,  and  reflect  a  faith  not  native  to  the  Hebrews,  but  first  known 
to  them  after  their  intercourse  with  the  Persians. 

Christians  reject  the  allegorizing  of  the  Jews,  and  yet  traditionally 
accept,  on  their  authority,  doctrines  which  can  be  deduced  from  their 
Scriptures  in  no  other  way  than  by  the  absurd  hypothesis  of  a  double  or 
mystic  sense.  For  example,  scores  of  Christian  authors  have  taught  the 
dogma  of  a  general  resurrection  of  the  dead,  deducing  it  from  such  pass- 
ages as  God's  sentence  upon  Adam  : — "  From  the  dust  wast  thou  taken, 
and  unto  the  dust  shalt  thou  return ;"  as  Joel's  patriotic  picture  of  the 
Jews  victorious  in  battle,  and  of  the  vanquished  heathen  gathered  in  the 
valley  of  Jehoshaphat  to  witness  their  installation  as  rulers  of  the  earth ; 
and  as  the  declaration  of  the  God  of  battles: — "I  am  he  that  kills  and 
that  makes  alive,  that  wounds  and  that  heals."  And  they  maintain  that 
the  doctrine  of  immortality  is  inculcated  in  such  texts  as  these : — when 
Moses  asks  to  see  God,  and  the  reply  is,  "  No  man  can  see  me  and  live ;" 
when  Bathsheba  bows  and  says,.  "Let  my  lord  King  David  live  for- 
ever ;"  and  when  the  sacred  poet  praises  God,  saying,  "  Thou  hast  de- 
livered my  soul  from  death,  mine  eyes  from  tears,  and  my  feet  from  fall- 
ing." Such  interpretations  of  Scripture  are  lamentable  in  the  extreme; 
their  context  shows  them  to  be  absurd.  The  meaning  is  forced  into  the 
words,  not  derived  from  them. 

Such  as  we  have  now  seen  were  the  ancient  Hebrew  ideas  of  the  future 
state.  To  those  who  received  them  the  life  to  come  was  cheerless,  offer- 
ing no  attraction  save  that  of  peace  to  the  weary  sufferer.  On  the  other 
hand,  it  had  no  terror  save  the  natural  revulsion  of  the  human  heart 
from  everlasting  darkness,  silence,  and  dreams.  In  view  of  deliverance 
from  so  dreary  a  fate,  by  translation  through  Jesus  Christ  to  the  splen- 


HEBREW   DOCTRINE   OF    A   FUTURE    LIFE  159 


dors  of  the  world  above  the  firmament,  there  are  many  exultations  in  the 
Epistles  of  Paul,  and  in  other  portions  of  the  New  Testament. 

The  Hebrew  views  of  the  soul  and  its  destiny,  as  discerned  through 
the  intimations  of  their  Scriptures  are  very  nearly  what,  from  a  fair  con- 
sideration of  the  case,  we  should  suppose  they  would  be,  agreeing  in  the 
main  with  the  natural  speculations  of  other  early  nations  upon  the  same 
subject.  These  opinions  underwent  but  little  alteration  until  a  century 
or  a  century  and  a  half  before  the  dawn  of  the  Christian  era.  This  is 
shown  by  the  phraseology  of  the  Septuagint  version  of  the  Pentateuch, 
and  by  the  allusions  in  the  so-called  Apocryphal  books.  In  these,  so  far 
as  there  are  any  relevant  statements  or  implications,  they  are  of  the  same 
character  as  those  which  we  have  explained  from  the  more  ancient 
writings.  This  is  true,  with  the  notable  exceptions  of  the  Wisdom  of 
Solomon  and  the  Second  Maccabees,  neither  of  which  documents  can  be 
dated  earlier  than  a  hundred  and  twenty  years  before  Christ.  The  for- 
mer contains  the  doctrine  of  transmigration.  The  author  says,  *'  Being 
wise,  I  came  into  a  body  undefiled."^  But,  with  the  exception  of  this 
and  one  other  passage,  there  is  little  or  nothing  in  the  book  which  is 
definite  on  the  subject  of  a  future  life.  It  is  difficult  to  tell  what  the 
author's  real  faith  was :  his  words  seem  rather  rhetorical  than  dogmatic. 
He  says,  "  To  be  allied  unto  wisdom  is  immortality ;"  but  other  expres- 
sions would  appear  to  show  that  by  immortality  he  means  merely  a  death- 
less posthumous  fame,  "  leaving  an  eternal  memorial  of  himself  to  all 
who  shall  come  after  him."  Again  he  declares,  "  The  spirit  when  it  is 
gone  forth  returneth  not ;  neither  the  soul  received  up  cometh  again." 
And  here  we  find,  too,  the  famous  text,  "  God  created  man  to  be  immor- 
tal, and  made  him  to  be  an  image  of  his  own  eternity.  Nevertheless, 
through  envy  of  the  devil  came  death  into  the  world,  and  they  that  hold 
of  his  side  do  find  it.''^  Upon  the  whole,  it  is  pretty  clear  that  the  writer 
believed  in  a  future  life  ;  but  the  details  are  too  partially  and  obscurely 
shadowed  to  be  drawn  forth.  We  may,  however,  hazard  a  conjecture  on 
the  passage  last  quoted,  especially  with  the  help  of  the  light  cast  upon  it 
from  its  evident  Persian  origin.  What  is  it,  expressed  by  the  term 
"  death,"  which  is  found  by  the  adherents  of  the  devil  distinctively  ? 
"  Death"  cannot  here  be  a  metaphor  for  an  inward  state  of  sin  and  woe, 
because  it  is  contrasted  with  the  plainly  literal  phrases,  "  created  to  be 
immortal,"  "an  image  of  God's  eternity."  It  cannot  signify  simply 
physical  dissolution,  because  this  is  found  as  well  by  God's  servants  as  by 
the  devil's.  Its  genuine  meaning  is,  most  probably,  a  descent  into  the 
black  kingdom  of  sadness  and  silence  under  the  earth,  while  the  souls 
of  the  good  were  "  received  up." 

The  Second  Book  of  Maccabees  with  emphasis  repeatedly  asserts  future 
retribution  and  a  bodily  resurrectiori.  In  the  seventh  chapter  a  full 
account  is  given  of  seven  brothers  and  their  mother  who  suffered  martyr- 

7  Cap.  viii.  20.  8  Cap.  ii.  23,  24. 


160       HEBREW  DOCTRINE  OF  A  FUTURE  LIFE. 


dom,  firmly  sustained  by  faith  in  a  glorious  reward  for  their  heroic 
fidelity,  to  be  reaped  at  the  resurrection.  One  of  them  says  to  the  tyrant 
by  whose  order  he  was  tortured,  "  As  for  thee,  thou  shalt  have  no  resur- 
rection to  life."  Nicanor,  bleeding  from  many  horrible  wounds, 
"plucked  out  his  bowels  and  cast  them  upon  the  throng,  and,  calling 
upon  the  Lord  of  life  and  spirit  to  restore  him  those  again,  [at  the  day 
of  resurrection,]  he  thus  died."®  Other  passages  in  this  book  to  the  same 
effect  it  is  needless  to  quote.  The  details  lying  latent  in  those  we  have 
quoted  will  soon  be  illuminated  and  filled  out  when  we  come  to  treat  of 
the  opinions  of  the  Pharisees.^'' 

There  lived  in  Alexandria  a  very  learned  Jew  named  Philo,  the  author 
of  voluminous  writings,  a  zealous  Israelite,  but  deeply  imbued  bqth  with 
the  doctrines  and  the  spirit  of  Plato.  He  was  born  about, twenty  years 
before  Christ,  and  survived  him  about  thirty  years.  The  weight  of  his 
character,  the  force  of  his  talents,  the  fascinating  adaptation  of  his  pecu- 
liar philosophical  speculations  and  of  his  bold  and  subtle  allegorical 
expositions  of  Scripture  to  the  mind  of  his  age  and  of  the  succeeding 
centuries,  together  with  the  eminent  literary  position  and  renown  early 
secured  for  him  by  a  concurrence  of  causes,  have  combined  to  make  him 
exert — according  to  the  expressed  convictions  of  the  best  judges,  such  as 
Liicke  and  Norton — a  greater  influence  on  the  history  of  Christian 
opinions  than  any  single  man,  with  the  exception  of  the  Apostle  Paul, 
since  the  days  of  Christ.  It  is  important,  and  will  be  interesting,  to  see 
some  explanation  of  his  views  on  the  subject  of  a  future  life.  A  synopsis 
of  them  must  suffice. 

Philo  was  a  Platonic  Alexandrian  Jew,  not  a  Zoroastrian  Palestinian 
Pharisee.  It  was  a  current  saying  among  the  Christian  Fathers,  *'  Vel 
Plato  Philonizat,  vel  Philo  Platonizai."  He  has  little  to  say  of  the  Messiah, 
nothing  to  say  of  the  Messianic  eschatology.  We  speak  of  him  in  this 
connection  because  he  was  a  Jew,  flourishing  at  the  commencement  of 
the  Christian  epoch,  and  contributing  much,  by  his  cabalistic  interpreta- 
tions, to  lead  Christians  to  imagine  that  the  Old  Testament  contained  the 
doctrine  of  a  spiritual  immortality  connected  with  a  system  of  rewards 
and  punishments. 

Three  principal  points  include  the  substance  of  Philo's  faith  on  the 
subject  in  hand.  He  rejected  the  notion  of  a  resurrection  of  the  body 
and  held  to  the  natural  immortality  of  the  soul.  He  entertained  the 
most  profound  and  spiritual  conceptions  of  the  intrinsically  deadly 
nature  and  wretched  fruits  of  all  sin,  and  of  the  self-contained  welfare 
and  self-rewarding  results  of  every  element  of  virtue,  in  themselves,  in- 
dependent of  time  and  place  and  regardless  of  external  bestowments  of 

9  Cap.  xiv.  46. 

10  See  a  very  able  discussion  of  the  relation  between  the  ideas  concerning  immortality,  resurrec- 
tion, judgment,  and  retribution,  contained  in  the  Old  Testament  Apocrypha,  and  those  in  the  New 
Testament,  by  Frisch,  inserted  in  Eichhorn's  AUgemeine  Bibliothek  der  Biblischen  Literatur,  band 
It.  BtUck  iv. 


HEBREW   DOCTRINE   OF   A  FUTURE   LIFE.  161 


woe  or  joy.  He  also  believed  at  the  same  time  in  contrasted  localities 
above  and  below,  aj^pointed  as  the  residences  of  the  disembodied  souls 
of  good  and  of  wicked  men.  We  will  quote  miscellaneously  various 
passages  from  him  in  proof  and  illustration  of  these  statements : — 

"  Man's  bodily  form  is  made  from  the  ground,  the  soul  from  no  created 
thing,  but  from  the  Father  of  all ;  so  that,  although  man  was  mortal  as 
to  his  body,  he  was  immortal  as  to  his  mind."^^  "  Complete  virtue  is  the 
tree  of  immortal  life."^^  **  Vices  and  crimes,  rushing  in  through  the  gate 
of  sensual  pleasure,  changed  a  happy  and  immortal  life  for  a  wretched 
and  mortal  one.''^'  Referring  to  the  allegory  of  the  garden  of  Eden,  he 
says,  "The  death  threatened  for  eating  the  fruit  was  not  natural,  the 
separation  of  soul  and  body,  but  penal,  the  sinking  of  the  soul  in  the 
body.''^*  "  Death  is  twofold,  one  of  man,  one  of  the  soul.  The  death  of 
man  is  the  separation  of  the  soul  from  the  body ;  the  death  of  the  soul 
is  the  corruption  of  virtue  and  the  assumption  of  vice."^*  "  To  me, 
death  with  the  pious  is  preferable  to  life  with  the  impious.  For  those  so 
dying,  deathless  life  delivers ;  but  those  so  living,  eternal  death  seizes."^' 
He  writes  of  three  kinds  of  life,  "one  of  which  neither  ascends  nor 
cares  to  ascend,  groping  in  the  secret  recesses  of  Hades  and  rejoicing  in 
the  most  lifeless  life.""  Commenting  on  the  promise  of  the  Lord  to 
Abram,  that  he  should  be  buried  in  a  good  old  age,  Philo  observes  that 
"  A  polished,  purified  soul  does  not  die,  but  emigrates  :  it  is  of  an  inex- 
tinguishable and  deathless  race,  and  goes  to  heaven,  escaping  the  dis- 
solution and  corruption  which  death  seems  to  introduce.^'^^  "  A  vile  life 
is  the  true  Hades,  despicable  and  obnoxious  to  every  sort  of  execra- 
tion.^'^* "  Diflferent  regions  are  set  apart  for  different  things, — heaven  for 
the  good,  the  confines  of  the  earth  for  the  bad."^''  He  thinks  the  ladder 
seen  by  Jacob  in  his  dream  "is  a  figure  of  the  air,  which,  reaching  from 
earth  to  heaven,  is  the  house  of  unembodied  souls,  the  image  of  a  popu- 
lous city  having  for  citizens  immortal  souls,  some  of  whom  descend  into 
mortal  bodies,  but  soon  return  aloft,  calling  the  body  a  sepulchre  from 
which  they  hasten,  and,  on  light  wings  seeking  the  lofty  ether,  pass  eter- 
nity in  sublime  contemplations."^^  "  The  wise  inherit  the  Olympic  and 
heavenly  region  to  dwell  in,  always  studying  to  go  above ;  the  bad,  the 
innermost  parts  of  Hades,  always  laboring  to  die."'^^  He  literally  accredits 
the  account,  in  the  sixteenth  chapter  of  Numbers,  of  the  swallowing  of 
Korah  and  his  company,  saying,  ''The  earth  opened  and  took  them  alive 
into  Hades."^  "  Ignorant  men  regard  death  as  the  end  of  punishments, 
whereas  m  the  Divine  judgment  it  is  scarcely  the  beginning  of  them."^ 
He  describes  the  meritorious  man  as  "  fleeing  to  God  and  receiving  the 
most  intimate  honor  of  a  firm  place  in  heaven  ;  but  the  reprobate  man  is 
dragged  below,  down  to  the  very  lowest  place,  to  Tartarus  itself  and  pro- 

"  Mangey's  edition  of  Philo's  Works,  vol.  1.  p.  32.  12  Ibid.  p.  38.  w  Ibid.  p.  37. 

1*  Ibid.  p.  65.                        15  Ibid.  p.  65.  '  "  Ibid.  p.  233.  "  Jbid.  p.  479. 

"Ibid.  p.  513.                      19  Ibid.  p.  527.  ao  Ibid.  p.  555.  a  ibid.  pp.  641,  642. 

22  Ibid.  p.  643.                     23  Ibid.  vol.  ii.  p.  178.  24  ibid.  p.  419. 


162  HEBREW   DOCTRINE   OF   A   FUTURE    LIFE. 


found  darkness/'^^  "  He  who  is  not  firmly  held  by*evil  may  by  repent* 
ance  return  to  virtue,  as  to  the  native  land  from  which  he  has  wandered. 
But  he  who  suffers  from  incurable  vice  must  endure  its  dire  penalties, 
banished  into  the  place  of  the  impious  until  the  whole  of  eternity."^ 

Such,  then,  was  the  substance  of  Philo's  opinions  on  the  theme  before 
us,  as  indeed  many  more  passages,  which  we  have  omitted  as  superfluous, 
might  be  cited  from  him  to  show.  Man  was  made  originally  a  mortal 
body  and  an  immortal  soul.  He  should  have  been  happy  and  pure 
while  in  the  body,  and  on  leaving  it  have  soared  up  to  the  realm  of  light 
and  bliss  on  high,  to  join  the  angels.  "  Abraham,  leaving  his  mortal 
part,  was  added  to  the  people  of  God,  enjoying  immortality  and  made 
similar  to  the  angels.  For  the  angels  are  the  army  of  God,  bodiless  and 
happy  souls.^^^'  But,  through  the  power  of  evil,  all  who  yield  to  sin  and 
vice  lose  that  estate  of  bright  and  blessed  immortality,  and  become  dis- 
cordant, wretched,  despicable,  and,  after  the  dissolution  of  the  body,  are 
thrust  down  to  gloom  and  manifold  just  retribution  in  Hades.  He  be- 
lieved in  the  pre-existence,  and  in  a  limited  transmigration,  of  souls. 
Here  he  leaves  the  subject,  saying  nothing  of  a  resurrection  or  final  re- 
storation, and  not  speculating  as  to  any  other  of  the  details.^^ 

We  pass  on  to  speak  of  the  Jewish  sects  at  the  time  of  Christ. 
There  were  three  of  these,  cardinally  differing  from  each  other  in  their 
theories  of  the  future  fate  of  man.  First,  there  were  the  skeptical, 
materialistic  Sadducees,  wealthy,  proud,  few.  They  openly  denied  the 
existence  of  any  disembodied  souls,  avowing  that  men  utterly  perished 
in  the  grave.  "The  cloud  faileth  and  passeth  away:  so  he  that  goeth 
down  to  the  grave  doth  not  return."^  We  read  in  the  Acts  of  the 
Apostles,  "The  Sadducees  say  there  is  no  resurrection,  neither  angel 
nor  spirit.''  At  the  same  time  they  accepted  the  Pentateuch,  only  reject- 
ing or  explaining  away  those  portions  of  it  which  relate  to  the  "separate 
existence  of  souls  and  to  their  subterranean  abode.  They  strove  to  con- 
found their  opponents,  the  advocates  of  a  future  life,  by  such  perplexing 
questions  as  the  one  they  addressed  to  Jesus,  asking,  in  the  case  of  a 
woman  who  had  had  seven  successive  husbands,  which  one  of  them 
should  be  her  husband  in  the  resurrection.  All  that  we  can  gather  con- 
cerning the  Sadducees  from  the  New  Testament  is  amply  confirmed 
by  Josephus,  who  explicitly  declares,  "  Their  doctrine  is  that  souls  die 
with  the  bodies." 

The  second  sect  was  the  ascetical  and  philosophical  Essenes,  of  whom 
the  various  information  given  by  Philo  in  his  celebrated  paper  on  the 
TJierapeutse  agrees  with  the  account  in  Josephus  and  with  the  scattered 
gleams  in  other  sources.  The  doctrine  of  the  Essenes  on  the  subject  of 
our  present  inquiry  was  much  like  that  of  Philo  himself;  and  in  some  par- 

26  Mangey's  edition  of  Philo's  Works,  vol.  ii.  p,  433,  26  ibid.  vol.  1.  p.  139.         ^  Ibid.  p.  164. 

28  See,  in  the  Analekten  of  Keil  and  Tzschirner,  band  i.  stUck  ii.,  an  article  by  Dr.  Schreiter,  en- 
titled Philo's  Ideen  liber  Unsterblichkeit,  Auferstehung,  und  Vergeltuug. 
»  Lightfoot  in  Matt.  xxU.  23. 


HEBREW   DOCTRINE   OF  A   FUTURE   LIFE.  163 


ticulars  it  remarkably  resembles  that  of  many  Christians.  They  rejected 
the  notion  of  the  resurrection  of  the  body,  and  maintained  the  inherent 
immortality  of  the  soul.  They  said  that  "  the  souls  of  men,  coming  out 
of  the  most  subtle  and  pure  air,  are  bound  up  in  their  bodies  as  in  so 
many  prisons ;  but,  being  freed  at  death,  they  do  rejoice,  and  are  borne 
aloft  where  a  state  of  happy  life  forever  is  decreed  for  the  virtuous  ;  but 
the  vicious  are  assigned  to  eternal  punishment  in  a  dark,  cold  place.''^ 
Such  sentiments  appear  to  have  inspired  the  heroic  Eleazar,  whose 
speech  to  his  followers  is  reported  by  Josephus,  when  they  were  besieged 
at  Masada,  urging  them  to  rush  on  the  foe,  "for  death  is  better  than 
life,  is  the  only  true  life,  leading  the  soul  to  infinite  freedom  and  joy 
above."^^ 

But  by  far  the  most  numerous  and  powerful  of  the  Jewish  sects  at  that 
time,  and  ever  since,  were  the  eclectic,  traditional,  formalist  Pharisees: 
eclectic,  inasmuch  as  their  faith  was  formed  by  a  partial  combination  of 
various  systems ;  traditional,  since  they  allowed  a  more  imperative  sway 
to  the  authority  of  the  Fathers,  and  to  oral  legends  and  precepts,  than 
to  the  plain  letter  of  Scripture;  formalist,  for  they  neglected  the 
weightier  spiritual  matters  of  the  law  in  a  scrupulous  tithing  of  mint, 
cumin,  and  anise-seed,  a  pretentious  wearing  of  broad  phylacteries,  an 
uttering  of  long  prayers  in  the  streets,  and  the  various  other  hypocritical 
priestly  paraphernalia  of  a  severe  mechanical  ritual. 

From  Josephus  we  learn  that  the  Pharisees  believed  that  the  souls  of 
the  faithful — that  is,  of  all  who  punctiliously  observed  the  law  of  Moses 
and  the  traditions  of  the  elders — ^would  live  again  by  transmigration  into 
new  bodies ;  but  that  the  souls  of  all  others,  on  leaving  their  bodies,  were 
doomed  to  a  place  of  confinement  beneath,  where  they  must  abide  for- 
ever. These  are  his  words : — "  The  Pharisees  believe  that  souls  have  an 
immortal  strength  in  them,  and  that  in  the  under-world  they  will  ex- 
perience rewards  or  punishments  according  as  they  have  lived  well  or  ill 
in  this  life.  The  righteous  shall  have  power  to  live  again,  but  sinners 
shall  be  detained  in  an  everlasting  prison. "^^  Again,  he  writes,  "The 
Pharisees  say  that  all  souls  are  incorruptible,  but  that  only  the  souls  of 
good  men  are  removed  into  other  bodies."^  The  fragment  entitled 
"  Concerning  Hades,"  formerly  attributed  to  Josephus,  is  now  acknow- 
ledged on  all  sides  to  be  a  gross  forgery.  The  Greek  culture  and  philo- 
sophical tincture  with  which  he  was  imbued  led  him  to  reject  the  doc- 
trine of  a  bodily  resurrection ;  and  this  is  probably  the  reason  why  he 
makes  no  allusion  to  that  doctrine  in  his  account  of  the  Pharisees.  That 
such  a  doctrine  was  held  among  them  is  plain  from  passages  in  the  New 
Testament, — ^passages  which  also  shed  light  upon  the  statement  actually 
made  by  Josephus.  Jesus  says  to  Martha,  "Thy  brother  shall  rise 
again."     She  replies,  "  I  know  that  he  shall  rise  in  the  resurrection,  at 


30  Josephus,  De  Bell.  lib.  ii.  cap.  8.  ^  Ibid.  lib.  vii.  cap.  8. 

32  Antiq.  lib.  xviii.  cap.  1.  88  De  Bell.  lib.  ii.  cap.  8. 


164        HEBREW  DOCTRINE  OF  A  FUTURE  LIFE. 


the  last  day."  Some  of  the  Pharisees,  furthermore,  did  not  confine  the 
privilege  or  penalty  of  transmigration,  and  of  the  resurrection,  to  the 
righteous.  They  once  asked  Jesus,  "Who  did  sin,  this  man  or  his 
parents,  that  he  was  born  blind  ?"  Plainly,  he  could  not  have  been  born 
blind  for  his  own  sins  unless  he  had  known  a  previous  life.  Paul,  too, 
says  of  them,  in  his  speech  at  Csesarea,  "  They  themselves  also  allow  that 
there  shall  be  a  resurrection  of  the  dead,  both  of  the  just  and  of  the  un- 
just." This,  however,  is  very  probably  an  exception  to  their  prevailing 
belief.  Their  religious  intolerance,  theocratic  pride,  hereditary  national 
vanity,  and  sectarian  formalism,  often  led  them  to  despise  and  overlook 
the  Gentile  world,  haughtily  restricting  the  boon  of  a  renewed  life  to  the 
legal  children  of  Abraham. 

But  the  grand  source  now  opeii  to  us  of  knowledge  concerning  the 
prevailing  opinions  of  the  Jews  on  our  present  subject  at  and  subsequent 
to  the  time  of  Christ  is  the  Talmud.  This  is  a  collection  of  the  tradi- 
tions of  the  oral  law,  (Mischna,)  with  the  copious  precepts  and  comments 
(Gemara)  of  the  most  learned  and  authoritative  Eabbins.  It  is  a 
wonderful  monument  of  myths  and  fancies,  profound  speculations  and 
ridiculous  puerilities,  antique  legends  and  cabalistic  subtleties,  crowned 
and  loaded  with  the  national  peculiarities.  The  Jews  reverence  it 
extravagantly,  saying,  "  The  Bible  is  salt,  the  Mischna  pepper,  the 
Gemara  balmy  spice."  Rabbi  Solomon  ben  Joseph  sings,  in  our  poet's 
version, — 

"  The  Kabbala  and  Talmud  hoar 
Than  all  the  Prophets  prize  I  more ; 
For  water  is  all  Bible  lore, 
But  Mischna  is  pure  wine." 

The  rambling  character  arid  barbarous  dialect  of  this  work  have  joined 
with  various  other  causes  to  withhold  from  it  far  too  much  of  the  atten- 
tion of  Christian  critics.  Saving  by  old  Lightfoot  and  Pocock,  scarcely 
a  contribution  has  ever  been  offered  us  in  English  from  this  important 
field.  The  Germans  have  done  far  better;  and  numerous  huge  volumes, 
the  costly  fruits  of  their  toils,  are  standing  on  neglected  shelves.  Th'e 
eschatological  views  derived  from  this  source  are  authentically  Jewish, 
however  closely  they  may  resemble  some  portion  of  the  popular  Christian 
conceptions  upon  the  same  subject.  The  correspondences  between  some 
Jewish  and  some  Christian  theological  dogmas  betoken  the  influx  of  an 
adulterated  Judaism  into  a  nascent  Christianity,  not  the  reflex  of  a  pure 
Christianity  upon  a  receptive  Judaism.  It  is  important  to  show  this;  and 
it  appears  from  several  considerations.  In  the  first  place,  it  is  demon- 
strable, it  is  unquestioned,  that  at  least  the  germs  and  outlines  of  the 
dogmas  referred  to  were  in  actual  existence  among  the  Pharisees  before 
the  conflict  between  Christianity  and  Judaism  arose.  Secondly,  in  the 
Rabbinical  writings  these  dogmas  are  most  fundamental,  vital,  and  per- 
vading, in  relation  to  the  whole  system ;  but  in  the  Christian  they  seem 
subordinate  and  incidental,  have  every  appearance  of  being  ingrafts,  not 


RABBINICAL   DOCTRINE   OF   A  FUTURE   LIFE.  165 


outgrowths.  Thirdly,  in  the  apostolic  age  Judaism  was  a  consolidated, 
petrified  system,  defended  from  outward  influence  on  all  sides  by  an  in- 
vulnerable bigotry,  a  haughty  exclusiveness ;  while  Christianity  was  in  a 
young  and  vigorous,  an  assimilating  and  formative,  state.  Fourthly,  the 
overweening  sectarian  vanity  and  scorn  of  the  Jews,  despising,  hating, 
and  fearing  the  Christians,  would  not  permit  them  to  adopt  peculiarities 
of  belief  from  the  latter ;  but  the  Christians  were  undeniably  Jews  in 
almost  every "  thing  except  in  asserting  the  Messiahship  of  Jesus :  they 
claimed  to  be  the  genuine  Jews,  children  of  the  law  and  realizers  of  the 
promise.  The  Jewish  dogmas,  therefore,  descended  to  them  as  a  natural 
lineal  inheritance.  Finally,  in  the  Acts  of  the  Apostles,  the  letters  of 
Paul,  and  the  progress  of  the  Ebionites,  (which  sect  included  nearly  all 
the  Christians  of  the  first  century,)  we  can  trace  step  by  step  the  actual 
workings,  in  reliable  history,  of  the  process  that  we  affirm, — namely,  the 
assimilation  of  Jewish  elements  into  the  popular  Christianity. 


CHAPTER    IX. 

RABBINICAL   DOCTRINE   OF   A   FUTURE   LIFE. 

The  starting-point  in  the  Talmud  on  this  subject  is  with  the  effects  of 
sin  upon  the  human  race.  Man  was  made  radiant,  pure,  immortal,  in 
the  image  of  God.  By  sin  he  was  obscured,  defiled,  burdened  with  mortal 
decay  and  judgment.  In  this  representation  that  misery  and  death  were 
an  after-doom  brought  into  the  world  by  sin,  the  Eabbinical  authorities 
strikingly  agree.  The  testimony  is  irresistible.  We  need  not  quote 
confirmations  of  this  statement,  as  every  scholar  in  this  department  will 
accept  it  at  once.  But  as  to  what  is  meant  precisely  by  the  term  "  death," 
as  used  in  such  a  connection,  there  is  no  little  obscurity  and  diversity  of 
opinion.  In  all  probability,  some  of  the  Pharisaical  fathers — perhaps  the 
majority  of  them — conceived  that,  if  Adam  had  not  sinned,  he  and  his 
posterity  would  have  been  physically  immortal,  and  would  either  have 
lived  forever  on  the  earth,  or  have  been  successively  transferred  to  the 
honae  of  Jehovah  over  the  firmament.  They  call  the  devil,  who  is 
the  chief  accuser  in  the  heavenly  court  of  justice,  the  angel  of  death, 
by  the  name  of  "Sammael."  Rabbi  Reuben  says,  "When  Sammael 
saw  Adam  sin,  he  immediately  sought  to  slay  him,  and  went  to  the 
heavenly  council  and  clamored  for  justice  against  him,  pleading  thus: — 
'God  made  this  decree,  "  In  the  day  thou  eatest  of  the  tree  thou  shalt 
surely  die."  Therefore  give  him  to  me,  for  he  is  mine,  and  I  will  kill 
him ;  to  this  end  was  I  created ;  and  give  me  power  over  all  his  descend- 


166  RABBINICAL   DOCTRINE   OF  A  FUTURE   LIFE. 


ants/  When  the  celestial  Sanhedrim  perceived  that  his  petition  waa 
just,  they  decreed  that  it  should  be  granted/'^  A  great  many  expressions 
of  kindred  tenor  might  easily  be  adduced,  leaving  it  hardly  possible  to 
doubt — as  indeed  we  are  not  aware  that  any  one  does  doubt — that 
many  of  the  Jews  literally  held  that  sin  was  the  sole  cause  of  bodily 
dissolution.  But,  on  the  other  hand,  there  were  as  certainly  others  who 
did  not  entertain  that  idea,  but  understood  and  explained  the  terms 
in  which  it  was  sometimes  conveyed  in  a  different,  a  partially  figurative, 
sense.  Rabbi  Samuel  ben  David  writes,  "Althoughthe  first  Adam  had 
not  sinned,  yet  death  would  have  been ;  for  death  was  created  on  the 
first  day."  The  reference  here  is,  as  Rabbi  Berechias  explains,  to  the 
account  in  Genesis  where  we  read  that  "darkness  was  upon  the  face 
of  the  deep,"  "by  which  is  to  be  understood  the  angel  of  death,  who 
has  darkened  the  face  of  man."''  The  Talmudists  generally  be- 
lieved also  in  the  pre-existence  of  souls  in  heaven,  and  in  a  spiritual 
body  investing  and  fitting  the  soul  for  heaven,  as  the  present  carnal  body 
invests  and  fits  it  for  the  earth.  Schoettgen  has  collected  numerous 
illustrations  in  point,  of  which  the  following  may  serve  as  specimens.' 
"  When  the  first  Adam  had  not  sinned,  he  was  every  way  an  angel  of 
the  Lord,  perfect  and  spotless,  and  it  was  decreed  that  he  should  live 
forever  like  one  of  the  celestial  ministers."  "The  soul  cannot  ascend 
into  Paradise  except  it  be  first  invested  with  a  clothing  adapted  to  that 
world,  as  the  present  is  for  this  world."  These  notions  do  not  harmonize 
with  the  thought  that  man  was  originally  destined  for  a  physical  eternity 
on  this  globe.  All  this  difficulty  disappears,  we  think,  and  the  true 
metaphorical  force  often  intended  in  the  word  "  death"  comes  to  view, 
through  the  following  conception,  occupying  the  minds  of  a  portion  of 
the  Jewish  Rabbins,  as  we  are  led  to  believe  by  the  clews  furnished  in 
the  close  connection  between  the  Pharisaic  and  the  Zoroastrian  eschato- 
logy,  by  similar  hints  in  various  parts  of  the  New  Testament,  and  by  some 
quite  explicit  declarations  in  the  Talmud  itself,  which  we  shall  soon  cite 
in  a  different  connection.  God  at  first  intended  that  man  should  live  for 
a  time  in  pure  blessedness  on  the  earth,  and  then  without  pain  should 
undergo  a  glorious  change  making  him  a  perfect  peer  of  the  angels,  and 
be  translated  to  their  lofty  abode  in  his  own  presence;  but,  when  he 
sinned,  God  gave  him  over  to  manifold  suffering,  and  on  the  destruction 
of  his  body  adjudged  his  naked  soul  to  descend  to  a  doleful  imprison- 
ment below  the  grave.  The  immortality  meant  for  man  was  a  timely 
ascent  to  heaven  in  a  paradisal  clothing,  without  dying.  The  dooin 
brought  on  him  by  sin  was  the  alteration  of  that  desirable  change  of 
bodies  and  ascension  to  the  supernal  splendors,  for  a  permanent  disem- 
bodiment and  a  dreaded  descent  to  the  subterranean  glooms.    It  is  a  Tal- 


1  Schoettgen,  Dissertatio  de  Hierosolyma  Coelesti,  cap.  iii.  sect.  9. 

2  Schoettgen,  Hora9  Biblicae  et  Talmudicae,  in  Rom.  v.  12,  et  in  Johan.  iil.  19. 
» Ibid,  in  2  Cor.  v.  2. 


RABBINICAL  DOCTRINE   OF  A  FUTURE   LIFE.  167 

mudical  as  ftiuch  as  it  is  a  Pauline  idea,  that  the  triumphant  power  of 
the  Messiah  would  restore  what  the  unfortunate  fall  of  Adam  forfeited. 
Now,  if  we  can  show — as  we  think  we  can,  and  as  we  shall  try  to  do  in  a 
later  part  of  this  article — that  the  later  Jews  expected  the  Messianic 
resurrection  to  be  the  prelude  to  an  ascent  into  heaven,  and  not  the 
beginning  of  a  gross  earthly  immortality,  it  will  powerfully  confirm  the 
theory  which  we  have  just  indicated.  "When,"  says  one  of  the  old 
Eabbins,  "  the  dead  in  Israelitish  earth  are  restored  alive,"  their  bodies 
will  be  "as  the  body  of  the  first  Adam  before  he  sinned,  and  they  shall 
all  fly  into  the  air  like  birds."* 

At  all  events,  whether  the  general  Eabbinical  belief  was  in  the  primi- 
tive destination  of  man  to  a  heavenly  or  to  an  earthly  immortality, — 
whether  the  "death"  decreed  upon  him  in  consequence  of  sin  was  the 
dissolution  of  the  body  or  the  wretchedness  of  the  soul, — they  all  agree 
that  the  banishment  of  souls  into  the  reahn  of  blackness  under  the  grave 
was  a  part  of  the  penalty  of  sin.  Some  of  them  maintained,  as  we  think, 
that,  had  there  been  no  sin,  souls  would  have  passed  to  heaven  in  glorified 
bodies ;  others  of  them  maintained,  as  we  think,  that,  had  there  been  no 
sin,  they  would  have  lived  eternally  upon  earth  in  their  present  bodies ; 
but  all  of  them  agreed,  it  is  undisputed,  that  in  consequence  of  sin  souls 
weije  condemned  to  the  under-world.  No  man  would  have  seen  the 
dismal  realm  of  the  sepulchre  had  there  not  been  sin.  The  earliest 
Hebrew  conception  was  that  all  souls  went  down  to  a  common  abode, 
to  spend  eternity  in  dark  slumber  or  nerveless  groping.  This  view 
was  first  modified  soon  after  the  Persian  captivity,  by  the  expectation 
that  there  would  be  discrimination  at  the  resurrection  which  the  Jews 
had  learned  to  look  for,  when  the  just  should  rise  but  the  wicked  should 
be  left. 

The  next  alteration  of  their  notions  on  this  subject  was  the  subdivision 
of  the  under-world  into  Paradise  and  Gehenna, — a  conception  known 
among  them  probably  as  early  as  a  century  before  Christ,  and  very  pro- 
minent with  them  in  the  apostolic  age.  "  When  Rabbi  Jochanan  was 
dying,  his  disciples  asked  him,  *  Light  of  Israel,  main  pillar  of  the  right, 
thou  strong  hammer,  why  dost  thou  weep  V  He  answered,  '  Two  paths 
open  before  me,  the  one  leading  to  bliss,  the  other  to  torments ;  and  I 
know  not  which  of  them  will  be  my  doom.'"^  "Paradise  is  separated 
from  hell  by  a  distance  no  greater  than  the  width  of  a  thread."^  So,  in 
Christ's  parable  of  Dives  and  Lazarus,  Abraham's  bosom  and  hell  are  two 
divisions.  "  There  are  three  doors  into  Gehenna :  one  in  the  wilderness, 
where  Korah  and  his  company  were  swallowed ;  one  in  the  sea,  where 
Jonah  descended  when  he  '  cried  out  of  the  belly  of  hell ;'  one  in  Jeru- 
salem, for  the  Lord  says,  '  My  furnace  is  in  Jerusalem.'  "^     "  The  under- 


4  Schoettgen,  in  1  Cor.  xv.  44.  6  Talmud,  tract  Berachoth. 

6  Eisenmenger,  Entdecktes  Judenthom,  th.  ii.  cap.  v.  8.  315. 
1  Lightfoot,  in  Matt.  v.  22. 


168  RABBINICAL   DOCTRINE   OF   A   FUTURE  LIFE. 


world  is  divided  into  palaces,  each  of  which  is  so  large  that  ^  would  take 
a  man  three  hundred  years  to  roam  over  it.  There  are  distinct  apart- 
ments  where  the  hell-punishments  are  inflicted.  One  place  is  so  dark 
that  its  name  is  'Night-of-Horrors.'^'^  "In  Paradise  there  are  certain 
mansions  for  the  pious  from  the  Gentile  peoples,  and  for  those  mundane 
kings  who  have  done  kindness  to  the  Israelites."^  "  The  fire  of  Gehenna 
was  kindled  on  the  evening  of  the  first  Sabbath,  and  shall  never  be  ex- 
tinguished.''^" The  Egyptians,  Persians,  Hindus,  and  Greeks,  with  all 
of  whom  the  Jews  held  relations  of  intercourse,  had,  in  their  popular 
representations  of  the  under-world  of  the  dead,  regions  of  peace  and 
honor  for  the  good,  and  regions  of  fire  for  the  bad.  The  idea  may  have 
been  adopted  from  them  by  the  Jews,  or  it  may  have  been  at  last  deve- 
loped among  themselves,  first  by  the  imaginative  poetical,  afterwards 
by  the  literally  believing,  transference  below  of  historical  and  local 
imagery  and  associations,  such  as  those  connected  with  the  ingulfing  of 
Sodom  and  Gomorrah  in  fire  and  sulphur,  and  with  the  loathed  fires  in 
the  valley  of  Hinnom. 

Many  of  the  Rabbins  believed  in  the  transmigration  or  revolution  of 
souls,  an  immemorial  doctrine  of  the  East,  and  developed  it  into  the  most 
ludicrous  and  marvellous  details.^^  But,  with  the  exception  of  those  who 
adopted  this  Indian  doctrine,  the  Rabbins  supposed  all  departed  souls 
to  be  in  the  under-world,  some  in  the  division  of  Paradise,  others  in  that 
of  hell.  Here  they  fancied  these  souls  to  be  longingly  awaiting  the  advent 
of  the  Messiah.  "  Messiah  and  the  patriarchs  weep  together  in  Paradise 
over  the  delay  of  the  time  of  the  kingdom."*^  In  this  quotation  the 
Messiah  is  represented  as  being  in  the  under-world,  for  the  Jews  expected 
that  he  would  be  a  man,  very  likely  some  one  who  had  already  lived. 
For  a  delegation  was  once  sent  to  ask  Jesus,  "  Art  thou  Elias  ?  art  thou 
the  Messiah?  art  thou  that  prophet?"  Light  is  thus  thrown  upon  the 
Rabbinical  saying  that  "it  was  doubted  whether  the  Messiah  would 
come  from  the  living,  or  the  dead."^^  Borrowing  some  Persian  modes 
of  thinking,  and  adding  them  to  their  own  inordinate  national  pride,  the 
Rabbins  soon  began  to  fancy  that  the  observance  or  non-observance  of 
the  Pharisaic  ritual,  and  kindred  particulars,  must  exert  a  great  effect  in 
determining  the  destination  of  souls  and  their  condition  in  the  under- 
world. Observe  the  following  quotations  from  the  Talmud.  "Abraham 
sits  at  the  gate  of  hell  to  see  that  no  Israelite  enters."  "  Circumcision  is 
so  agreeable  to  God,  that  he  swore  to  Abraham  that  no  one  who  was 
circumcised  should  descend  into  hell."^*  "  What  does  Abraham  to  those 
circumcised  who  have  sinned  too  much  ?  He  takes  the  foreskins  from 
Gentile  boys  who  died  without  circumcision,  and  places  them  on  those 


8  Schriider,  Satzungen  und  Gebrauche  des  Talmudisch-Rabbinischen  Judenthums,  s.  408. 

8  Schoettgen,  in  Johan.  xiv.  2.    lo  Nov.  Test,  ex  Talmude,  etc.  illustratum  a  J.  G.  Meuschen,  p.  125. 

11  Basnage,  Hist,  of  Jews,  lib.  iv.  cap.  30.    Also,  Traditions  of  the  Rabbins,  in  Blackwood  for  April, 
1833. 

12  Eisenmenger,  th.  ii.  s.  304.  13  Lightfoot,  in  Matt.  ii.  16.  w  SchrSder,  b.  332. 


RABBINICAL   DOCTRINE   OF   A  FUTURE   LIFE.  169 


Jews  who  were  circumcised  but  have  become  godless,  and  then  kicks 
them  into  hell/'^^  Hell  here  denotes  that  division  in  the  under-world 
where  the  condemned  are  punished.  The  younger  Buxtorf,  in  a  pre- 
face to  his  father's  "Synagoga  Judaica,"  gives  numerous  specimens 
of  Jewish  representations  of  "the  efficacy  of  circumcision  being  so  great 
that  no  one  who  has  undergone  it  shall  go  down  into  hell.'^  Children 
can  help  their  deceased  parents  out  of  hell  by  their  good  deeds,  prayers, 
and  ofFerings.^^  "  Beyond  all  doubt,"  says  Grfrorer,  "  the  ancient  Jewish 
synagogue  inculcated  the  doctrine  of  supererogatory  good  works,  the 
merit  of  which  went  to  benefit  the  departed  souls.""  Here  all  souls 
were,  in  the  under-world, — either  in  that  part  of  it  called  Paradise,  or 
in  that  named  Gehenna, — according  to  certain  conditions.  But  in 
whichever  place  they  were,  and  under  whatever  circumstances,  they 
were  all  tarrying  in  expectation  of  the  advent  of  the  Messiah. 

How  deeply  rooted,  how  eagerly  cherished,  the  Jewish  belief  in  the 
approaching  appearance  of  the  Messiah  was,  and  what  a  splendid  group 
of  ideas  and  imaginations  they  clustered  around  his  reign,  are  well-known 
facts.  He  was  to  be  a  descendant  of  royal  David,  an  inspired  prophet, 
priest,  and  king,  was  to  subdue  the  whole  earth  beneath  his  Jewish  sceptre 
and  establish  from  Jerusalem  a  theocratic  empire  of  unexampled  glory, 
holiness,  and  delight.  In  so  much  the  consent  was  general  and  ear- 
nest; though  in  regard  to  many  further  details  there  would  seem  to  have 
been  an  incongruous  diversity  of  opinions.  They  supposed  the  coming 
of  the  Messiah  would  be  preceded  by  ten  frightful  woes,^^  also  by  the 
appearance  of  the  prophet  Elias  as  a  forerunner."  There  are  a  few 
passages  in  the  Eabbinical  writings  which,  unless  they  were  forged  and 
interpolated  by  Christians  at  a  late  period,  show  that  there  were  in  the 
Jewish  mind  anticipations  of  the  personal  descent  of  the  Messiah  into 
the  under-world.^  "After  this  the  Messiah,  the  son  of  David,  came  to 
the  gates  of  the  under-world.  But  when  the  bound,  who  are  in  Gehenna, 
saw  the  light  of  the  Messiah,  they  began  rejoicing  to  receive  him,  saying, 
'  He  shall  lead  us  up  from  this  darkness.' "  "  The  captives  shall  ascend 
from  the  under-world,  Schechinah  at  their  head."^^  Gfrorer  derives  the 
origin  of  the  doctrine  that  Christ  rescued  souls  out  of  the  under-world, 
from  a  Jewish  notion,  preserved  in  the  Talmud,^  that  the  just  patriarchs 
sometimes  did  it.^^  Bertholdt  adduces  Talmudical  declarations  to  show 
that  through  the  Messiah  "  God  would  hereafter  liberate  the  Israelites 


15  Eisenmenger,  th.  ii.  kap.  Ti.  s.  340.  19  ibid.  s.  358. 

IT  Geschichte  des  Urchristenthums,  zweit.  abth.  s.  186.  Maimonides  also  asserts  the  doctrine 
of  supererogatory  works :  see  p.  237  of  H.  H.  Bernard's  Selections  ftom  the  Yad  Hachazakah  of 
Maimonides. 

18  Surenhnsius,  Mischna,  pars  tertia,  p.  308.  19  Lightfoot,  in  Matt.  xvii.  10. 

20  For  a  general  view  of  the  Jewish  eschatology,  see  Gfrorer,  Geschichte  des  Urchristenthums, 
kap.  X. ;  Eisenmenger,  Entdecktes  Judenthum,  th.  ii.  kap,  xv.-xvii. 

21  Schoettgen,  De  Messia,  lib.  vi.  cap.  v.  sect.  1.  22  Eisenmenger,  th.  ii.  ss.  343,  364. 
88  Geschichte  Urchrist.  kap.  viii.  s.  184. 


170  RABBINICAL  DOCTRINE  OF  A  FUTURE  LIFE. 


from  the  under-world,  on  account  of  the  merit  of  circumcision."^ 
Schoettgen  quotes  this  statement  from  the  Sohar : — "  Messia  shall  die,  and 
shall  remain  in  the  state  of  death  a  time,  and  shall  rise."^^  The  so-called 
Fourth  Book  of  Ezra  says,  in  the  seventh  chapter,  "  My  son,  the  Christ, 
shall  die :  then  follow  the  resurrection  and  the  judgment."  Although 
it  is  clear,  from  various  other  sources,  as  well  as  from  the  account  in 
John  xii.  34,  that  there  was  a  prevalent  expectation  among  the  Jews 
that  "the  Messiah  would  abide  forever,"  it  also  seems  quite  certain 
that  there  were  at  the  same  time  at  least  obscure  presentiments,  based 
on  prophecies  and  traditions,  that  he  must  die, — that  an  important  part 
of  his  mission  was  connected  with  his  death.  This  appears  from  such 
passages  as  we  have  cited  above,  found  in  early  Rabbinical  writers,  who 
would  certainly  be  very  unlikely  to  borrow  and  adapt  a  new  idea  of  such 
a  character  from  the  Christians ;  and  from  the  manner  in  which  Jesus 
assumes  his  death  to  be  a  part  of  the  Messianic  fate  and  interprets  the 
Scriptures  as  necessarily  pointing  to  that  effect.  He  charges  his  disciples 
with  being  "fools  and  blind"  in  not  so  understanding  the  doctrine;  thus 
seeming  to  imply  that  it  was  plainly  known  to  some.  But  this  question — 
the  origin  of  the  idea  of  a  suffering,  atoning,  dying  Messiah — is  con- 
fessedly a  very  nice  and  obscure  one.  The  evidence,  the  silence,  the 
inferences,  the  presumptions  and  doubts  on  the  subject  are  such,  that 
some  of  the  most  thorough  and  impartial  students  say  they  are  unable  to 
decide  either  way. 

However  the  foregoing  question  be  decided,  it  is  admitted  by  all  that 
the  Jews  earnestly  looked  for  a  resurrection  of  the  dead  as  an  accom- 
paniment of  the  Messiah's  coming.  Whether  Christ  was  to  go  down  into 
the  under-world,  or  to  sit  enthroned  on  Mount  Zion,  in  either  case  the 
dead  should  come  up  and  live  again  on  earth  at  the  blast  of  his  summon- 
ing trumpet.  Rabbi  Jeremiah  commanded,  "  When  you  bury  me,  put 
shoes  on  my  feet,  and  give  m^  a  staff  in  my  hand,  and  lay  me  on  one 
side,  that  when  the  Messiah  comes  I  may  be  ready."^*  Most  of  the 
Rabbins  made  this  resurrection  partial.  "  Whoever  denies  the  resur- 
rection of  the  dead  shall  have  no  part  in  it,  for  the  very  reason  that 
he  denies  it.""  Rabbi  Abbu  says,  "A  day  of  rain  is  greater  than  the 
resurrection  of  the  dead ;  because  the  rain  is  for  all,  while  the  resur- 
rection is  only  for  the  just."-^®  "Sodom  and  Gomorrah  shall  not  rise 
in  the  resurrection  of  the  dead."^  Rabbi  Chebbo  says,  "  The  patri- 
archs so  vehemently  desired  to  be  buried  in  the  land  of  Israel, 
because  those  who  are  dead  in  that  land  shall  be  the  first  to  revive 
and  shall  devour  his  years,  [the  years  of  the  Messiah.]  But  for  those 
just  who  are  interred  beyond  the  holy  land,  it  is  to  be  understood 


2*  Christologia  Judaeorum  Jesu  Apostolorumque  ^tate,  sect.  34,  (De  Descensu  Messiae  ad  Inferos.) 

25  De  Messia,  lib.  vi.  cap.  v.  sect.  2. 

26  Lightfoot,  in  Matt,  xxvii.  52.  27  Witsius,  Dissertatio  de  Seculo,  etc.  sect.  9. 
28  Nov.  Test.  Illustratuin,  etc.  a  Meuschen,  p.  62.  29  Schoettgen,  in  Johan.  vi.  39. 


RABBINICAL   DOCTRINE   OF   A  FUTURE   LIFE.  I7I 


that  God  will  make  a  passage  in  the  earth,  through  which  they  will 
be  rolled  until  they  reach  the  land  of  Israel/'^"  Rabbi  Jochanan 
says,  "  Moses  died  out  of  the  holy  land,  in  order  to  show  that  in  the 
same  way  that  God  will  raise  up  Moses,  so  he  will  raise  all  those  who 
observe  his  law."  The  national  bigotry  of  the  Jews  reaches  a  pitch  of 
extravagance  in  some  of  their  views  that  is  amusing.  For  instance,  they 
declare  that  "  one  Israelitish  soul  is  dearer  and  more  important  to  God 
than  all  the  souls  of  a  whole  nation  of  the  Gentiles  V  Again,  they  say, 
"  When  God  judges  the  Israelites,  he  will  stand,  and  make  the  judgment 
brief  and  mild ;  when  he  judges  the  Gentiles,  he  will  sit,  and  ma-ke  it 
long  and  severe  V  They  affirm  that  the  resurrection  will  be  effected  by 
means  of  a  dew ;  and  they  quote  to  that  effect  this  verse  from  Canticles : 
— "  I  sleep,  but  my  heart  waketh ;  my  head  is  filled  with  dew,  and  my 
locks  with  drops  of  the  night.''  Some  assert  that  "  the  resurrection  will 
be  immediately  caused  by  God,  who  never  gives  to  any  one  the  three 
keys  of  birth,  rain,  and  the  resurrection  of  the  dead."  Others  say  that 
the  power  to  raise  and  judge  the  dead  will  be  delegated  to  the  Messiah, 
and  even  go  so  far  as  to  assert  that  the  trumpet  whose  formidable  blasts 
will  then  shake  the  universe  is  to  be  one  of  the  horns  of  that  ram  which 
Abraham  offered  up  instead  of  his  son  Isaac !  Some  confine  the  resur- 
rection to  faithful  Jews,  some  extend  it  to  the  whole  Jewish  nation,  some 
think  all  the  righteous  of  the  earth  will  have  part  in  it,  and  some  stretch 
its  pale  around  all  mankind  alike.^^  They  seem  to  agree  that  the  repro- 
bate would  either  be  left  in  the  wretched  regions  of  Sheol  when  the  just 
arose,  or  else  be  thrust  back  after  the  judgment,  to  remain  there  forever. 
It  was  believed  that  the  righteous  after  their  resurrection  would  never 
die  again,  but  ascend  to  heaven.  The  Jews  after  a  time,  when  the 
increase  of  geographical  knowledge  had  annihilated  from  the  earth  their 
old  Eden  whence  the  sinful  Adam  was  expelled,  changed  its  location 
into  the  sky.  Thither,  as  the  later  fables  ran,  Elijah  was  borne  in  his 
chariot  of  fire  by  the  horses  thereof.  Rabbi  Pinchas  says,  "Carefulness 
leads  us  to  innocence,  innocence  to  purity,  purity  to  sanctity,  sanctity 
to  humility,  humility  to  fear  of  sins,  fear  of  sins  to  piety,  piety  to  the 
holy  spirit,  the  holy  spirit  to  the  resurrection  of  the  dead,  the  resurrec- 
tion of  the  dead  to  the  prophet  Elias."^^  The  writings  of  the  early 
Christian  Fathers  contain  many  allusions  to  this  blessed  habitation  of 
saints  above  the  clouds.  It  is  illustrated  in  the  following  quaint  Rabbi- 
nical narrative.  Rabbi  Jehosha  ben  Levi  once  besought  the  angel  of 
death  to  take  him  up,  ere  he  died,  to  catch  a  glimpse  of  Paradise. 
Standing  on  the  wall,  he  suddenly  snatched  the  angel's  sword  and  sprang 
over,  swearing  by  Almighty  God  that  he  would  not  come  out.  Death 
was  not  allowed  to  enter  Paradise,  and  the  son  of  Levi  did  not  restore 


80  Schoettgen,  De  Messia,  lib.  vi.  cap.  vi.  sect.  27. 

31  See  an  able  dissertation  on  Jewish  Notions  of  the  Resurrection  of  the  Dead,  prefixed  to  Humph- 
rey's Translation  of  Athenagoras  on  the  Resurrection. 
^  Surenhusius,  Mischna,  pars  tertia,  p.  309. 


172  RABBINICAL   DOCTRINE   OF   A   FUTURE   LIFE. 


his  sword  until  he  had  promised  to  be  more  gentle  towards  the  dying.** 
The  righteous  were  never  to  return  to  the  dust,  but  "at  the  end  of  the 
thousand  years/' — the  duration  of  the  Messiah's  earthly  reign, — "when 
the  Lord  is  lifted  up,  God  shall  fit  wings  to  the  just,  like  the  wings  of 
eagles/'^*  In  a  word,  the  Messiah  and  his  redeemed  ones  would  ascend 
into  heaven  to  the  right  hand  of  God.  So  Paul,  who  said,  "  I  am  a 
Pharisee,  the  son  of  a  Pharisee,"  declares  that  when  the  dead  have 
risen  "we  shall  be  caught  up  in  the  clouds  to  be  forever  with  the  Lord.'' 
We  forbear  to  notice  a  thousand  curious  details  of  speculation  and 
fancy  in  which  individual  Kabbins  indulged ;  for  instance,  their  common 
notion  concerning  the  bone  luz,  the  single  bone  which,  withstanding 
dissolution,  shall  form  the  nucleus  of  the  resurrection-body.  It  was  a 
prevalent  belief  with  them  that  the  resurrection  would  take  place  in  the 
valley  of  Jehoshaphat,  in  proof  of  which  they  quote  this  text  from  Joel : — 
"Let  the  heathen  be  wakened  and  come  up  to  the  valley  of  Jehoshaphat; 
for  there  will  I  sit  to  judge  the  nations  around."  To  this  day,  wherever 
scattered  abroad,  faithful  Jews  cling  to  the  expectation  of  the  Mes- 
siah's coming,  and  associate  with  his  day  the  resurrection  of  the  dead.^ 
The  statement  in  the  Song  of  Solomon,  "  The  king  is  held  in  the  galle- 
ries," means,  says  a  Kabbinical  book,  "  that  the  Messiah  is  detained  in 
Paradise,  fettered  by  a  woman's  hair!"  Every  day,  throughout  the 
world,  every  consistent  Israelite  repeats  the  words  of  Moses  Maimonides, 
the  peerless  Rabbi,  of  whom  it  is  a  proverb  that  "  from  Moses  to  Moses 
there  arose  not  a  Moses:" — "  I  believe  with  a  perfect  faith  that  the  Mes- 
siah will  come,  and  though  he  delays,  nevertheless,  I  will  always  expect 
him  till  he  come."  Then  shall  glory  cover  the  living,  and  the  risen, 
children  of  Israel,  and  confusion  fall  on  their  Gentile  foes.  In  almost 
every  inch  of  the  beautiful  valley  of  Jehoshaphat  a  Jew  has  been  buried. 
All  over  the  slopes  of  the  hill-sides  around  lie  the  thick-clustering 
sepulchral  slabs,  showing  how  eagerly  the  chosen  people  seek  to  sleep  in 
the  very  spot  where  the  first  rising  of  the  dead  shall  be.  Entranced 
and  mute, 

"  In  old  Jehoshaphat's  valley,  they 

Of  Israel  think  the  assembled  vrorld 
Will  stand  upon  that  awful  day, 

When  the  Ark's  light,  aloft  unfurl'd. 
Among  the  opening  clouds  shall  shine, 
Divinity's  own  radiant  shrine." 

Any  one  familiar  with  the  Persian  theology^*  will  at  once  notice  a 
striking  resemblance  between  many  of  its  dogmas  and  those,  first,  of 
Pharisaism,  secondly,  of  the  popular  Christianity.  Some  examination  of 
this  subject  properly  belongs  here.     There  is,  then,  as  is  well  known,  a 


83  Schrader,  s.  419.  s*  Schoettgen,  de  Messia,  lib.  vi.  cap.  vi.  sect.  23 ;  cap.  vii.  ss.  3,  4. 

86  John  Allen,  Modern  Judaism,  ch.  vi.  and  xv. 

86  See  Abriss  der  Religion  Zoroasters  nach  den  Zendbiichem,  von  Abb6  Foucher,  in  Kleuker's  Zend- 
Avesta,  band  i.  zweit.  anhaug,  ss.  328-342. 


RABBINICAL   DOCTRINE   OF   A  FUTURE   LIFE.  173 


circle  or  group  of  ideas,  particularly  pertaining  to  eschatology,  which 
appear  in  the  later  Jewish  writings,  and  remarkably  correspond  to  those 
held  by  the  Parsees,  the  followers  of  Zoroaster.  The  same  notions  also 
reappear  in  the  early  Christianity  as  popularly  understood.  We  will 
specify  some  of  these  correspondences.  The  doctrine  of  angels,  received 
by  the  Jews, — their  names,  offices,  rank,  and  destiny, — was  borrowed  and 
formed  by  them  during  and  just  after  the  Babylonish  captivity,  and  is  much 
like  that  which  they  found  among  their  enslavers.^^  The  guardian  angels 
appointed  over  nations,  spoken  of  by  Daniel,  are  Persian.  The  angels 
called  in  the  Apocalypse  "  the  seven  spirits  of  God  sent  forth  into  all  the 
earth,''  in  Zechariah  "  the  seven  eyes  of  God  which  run  to  and  fro 
through  all  the  earth,"  are  the  Amschaspands  of  the  Persian  faith.  The 
wars  of  the  angels  are  described  as  minutely  by  the  old  Persians  as 
by  Milton.  The  Zend-Avesta  pictures  Ahriman  pregnant  with  ^Death, 
[diealte  hoUenschlange,  todschwangere  Ahriman,)  as  Milton  describes  the  womb 
of  Sin  bearing  that  fatal  monster.  The  Gahs,  or  second  order  of  angels, 
the  Persians  supposed,^^  were  employed  in  preparing  clothing  and  laying 
it  up  in  heaven  to  clothe  the  righteous  after  the  resurrection, — a  fancy 
frequent  among  the  Rabbins  and  repeatedly  alluded  to  in  the  New  Tes- 
tament. With  both  the  Persians  and  the  Jews,  all  our  race — both  sexes 
— sprang  from  one  original  man.  With  both,  the  first  pair  were  seduced 
and  ruined  by  means  of  fruit  which  the  devil  gave  to  them.  With  both, 
there  was  a  belief  in  demoniacal  possessions,  devils  or  bad  spirits  enter- 
ing human  bodies.  With  both,  there  was  the  expectation  of  a  great 
Deliverer, — the  Persian  Sosiosch,  the  Jewish  Messiah, — whose  coming 
would  be  preceded  by  fearful  woes,  who  would  triumph  over  all  evil, 
raise  the  dead,  judge  the  world,  separate  the  righteous  and  the  wicked, 
purge  the  earth  with  fire,  and  install  a  reign  of  glorious  blessedness.'* 
"  The  conception  of  an  under-world,"  says  Dr.  Roth,  "  was  known  centuries 
before  Zoroaster ;  but  probably  he  was  the  first  to  add  to  the  old  belief 
the  idea  that .  the  under-world  was  a  place  of  purification,  wherein  souls 
were  purged  from  all  traces  of  sin."^  Of  this  belief  in  a  subterranean 
purgatory  there  are  numerous  unmistakable  evidences  and  examples  in 
the  Rabbinical  writings.*^ 

These  notions  and  others  the  Pharisees  early  adopted,  and  wrought 
into  the  texture  of  what  they  called  the  "  Oral  Law,"  that  body  of 
verbally-transmitted  legends,  precepts,  and  dogmas,  afterwards  written 
out  and  collected  in  the  Mischna,  to  which  Christ  repeatedly  alluded 
with  such  severity,  saying,  "  Ye  by  your  traditions  make  the  command' 
ments  of  God  of  none  effect."     To  some  doctrines  of  kindred  character 


w  SchrSder,  p.  385.  38  Ya9na,  HS  411.    Kleuker,  zweit.  auf.  8. 198. 

39  Die  Heiligen  Schriften  der  Parsen,  von  Dr.  F.  Spiegel,  kap.  ii.  ss.  32-37.  Studien  und  Kritiken, 
1885,  band  i.,  "  1st  die  Lehre  von  der  Anferstehung  des  Leibes  nicht  ein  alt-Persische  Lehre  ?"  F. 
Nork,  Mythen  der  Alten  Perser  als  Quellen  Christlicher  Glaubenslehren  und  Ritualien. 

^  Die  Zoroastrischen  Glaubenslehre,  von  Dr.  Eduard  Roth.  s.  450. 

*  See,  in  torn.  i.  Kabbala  Denudata,  Synopsis  Dogmatum  Libri  Sohar,  pp.  108, 109, 113. 

12 


174  RABBINICAL   DOCTRINE   OF   A  FUTURE   LIFE. 


and  origin  with  these  Paul  refers  when  he  warns  his  readers  against 
"  the  worshipping  of  angels/'  "  endless  genealogies,"  *'  philosophy  falsely 
so  called,"  and  various  besetting  heresies  of  the  time.  But  others  were 
so  woven  and  assimilated  into  the  substance  of  the  popular  Judaism  of 
the  age,  as  inculcated  by  the  Rabbins,  that  Paul  himself  held  them,  the 
lingering  vestiges  of  his  earnest  Pharisaic  education  and  organized  ex- 
perience. They  naturally  found  their  way  into  the  Apostolic  Church, 
principally  composed  of  Ebionites,  Christians  who  had  been  Jews ;  and 
from  it  they  were  never  separated,  but  have  come  to  us  in  seeming 
orthodox  garb,  and  are  generally  retained  now.  Still,  they  were  errors. 
They  are  incredible  to  the  thinking  minds  of  to-day.  It  is  best  to  get 
rid  of  them  by  the  truth,  that  they  are  pagan  growths  introduced  into 
Christianity,  but  to  be  discriminated  from  it.  By  removing  these  anti- 
quated and  incredible  excrescences  from  the  real  religion  of  Christ,  we 
shall  save  the  essential  faith  from  the  suspicion  which  their  association 
with  it,  their  fancied  identity  with  it,  invites  and  provokes. 

The  correspondences  between  the  Persian  and  the  Pharisaic  faith,  in 
regard  to  doctrines,  are  of  too  arbitrary  and  peculiar  a  character  to  allow 
us  for  a  moment  to  suppose  them  to  have  been  an  independent  product 
spontaneously  developed  in  the  two  nations ;  though  even  in  that  case 
the  doctrines  in  question  have  no  sanction  of  authority,  not  being  Mosaic 
nor  Prophetic,  but  only  Rabbinical.  One  must  have  received  from  the 
other.  Which  was  the  bestower  and  which  the  recipient  is  quite  plain.** 
There  is  not  a  whit  of  evidence  to  show,  but,  on  the  contrary,  ample  pre- 
sumption to  disprove,  that  a  certain  cycle  of  notions  were  known  among 
the  Jews  previous  to  a  period  of  most  intimate  and  constant  intercourse 
between  them  and  the  Persians.  But  before  that  period  those  notions 
were  an  integral  part  of  the  Persian  theology.  Even  Prideaux  admits 
that  the  first  Zoroaster  lived  and  Magianism  flourished  at  least  a 
thousand  years  before  Christ.  And  the  dogmas  we  refer  to  are  funda- 
mental features  of  the  religion.  These  dogmas  of  the  Persians,  hot 
derived  from  the  Old  Testament  nor  known  among  the  Jews  before  the 
captivity,  soon  after  that  time  began  to  show  themselves  in  their  litera- 
ture, and  before  the  opening  of  the  New  Testament  were  prominent 
elements  of  the  Pharisaic  belief.  The  inference  is  unavoidable  that  the 
confluence  of  Persian  thought  and  feeling  with  Hebrew  thought  and 
feeling,  joined  with  the  materials  and  flowing  in  the  channels  of  the 
subsequent  experience  of  the  Jews,  formed  a  mingled  deposit  about  the 
age  of  Christ,  which  deposit  was  Pharisaism.  Again :  the  doctrines 
common  to  Zoroastrianism  and  Pharisaism  in  the  former  seem  to  be 
prime  sources,  in  the  latter  to  be  late  products.  In  the  former,  they 
compose  an  organic,  complete,  inseparable  system;  in  the  latter,  they 
are  disconnected,  mixed  piecemeal,  and,  to  a  considerable  extent,  his- 
torically traceable  to  an  origin  beyond  the  native,  national  mind.     It  is 

<2  Liicke,  Einleitung  in  die  Offenbarung  des  Johannes,  kap.  2,  sect.  8. 


GREEK  AND   ROMAN   DOCTRINE   OF  A   FUTURE   LIFE.        175 


a  significant  fact  that  the  abnormal  symbolic  beasts  described  by  several 
of  the  Jewish  prophets,  and  in  the  Apocalypse,  were  borrowed  from 
Persian  art.  Sculptures  representing  these  have  been  brought  to  light 
by  the  recent  researches  at  Persepolis.  Finally,  all  early  ecclesiastical 
history  incontestably  shows  that  Persian  dogmas  exerted  on  the  Chris- 
tianity of  the  first  centuries  an  enormous  influence,  a  pervasive  and  per- 
verting power  unspent  yet,  and  which  it  is  one  of  the  highest  tasks  of 
honest  and  laborious  Christian  students  in  the  present  day  to  explain, 
define,  and  separate.  What  was  that  Manichaeanism  which  nearly  filled 
Christendom  for  a  hundred  years, — what  was  it,  in  great  part,  but  an 
influx  of  tradition,  speculation,  imagination,  and  sentiment,  from  Persia? 
The  Gnostic  Christians  even  had  a  scripture  called  ''  Zoroaster's  Apoca- 
lypse.^'*^ The  "  wise  men  from  the  east,"  who  knelt  before  the  infant 
Christ,  "and  opened  their  treasures,  and  gave  him  gifts,  gold,  frank- 
incense, and  myrrh,"  were  Persian  Magi.  We  may  imaginatively  regard 
that  sacred  scene  as  an  emblematical  figure  of  the  far  different  tributes 
which  a  little  later  came  from  their  country  to  his  religion, — the  unfor- 
tunate contributions  that  permeated  and  corrupted  so  much  of  the  form 
in  which  it  thenceforth  appeared  and  spread.  In  the  pure  gospePs 
pristine  day,  ere  it  had  hardened  into  theological  dogmas  or  become 
encumbered  with  speculations  and  comments,  from  the  lips  of  God^s 
Anointed  Son  repeatedly  fell  the  earnest  warning,  "  Beware  of  the  leaven 
of  the  Pharisees."  There  is  far  more  need  to  have  this  warning  intelli- 
gently heeded  now,  coming  with  redoubled  emphasis  from  the  Master's 
own  mouth,  "  Beware  of  the  leaven  of  the  Pharisees."  For,  as  the 
gospel  is  now  generally  set  forth  and  received,  that  leaven  has  leavened 
well-nigh  the  whole  lump  of  it. 


CHAPTER  X. 

GREEK   AND   ROMAN   DOCTRINE   OE   A   FUTURE   LIFE. 

The  disembodied  soul,  as  conceived  by  the  Greeks,  and  after  them  by 
the  Romans,  is  material,  but  of  so  thin  a  contexture  that  it  cannot  be 
felt  with  the  hands.  It  is  exhaled  with  the  dying  breath,  or  issues 
through  a  warrior's  wounds.  The  sword  passes  through  its  uninjured  form 
as  through  the  air.  It  is  to  the  body  what  a  dream  is  to  waking  action. 
Retaining  the  shape,  lineaments,  and  motion  the  man  had  in  life,  it  is 
immediately  recognised  upon  appearing.     It  quits  the  body  with  much 

«  Kleuker,  Zend-Avesta,  band  ii.  anhang  i.  s.  12. 


176        GREEK   AND   ROMAN   DOCTRINE    OF   A    FUTURE    LIFE. 


reluctance,  leaving  that  warm  and  vigorous  investiture  for  a  chill  and 
forceless  existence.  It  glides  along  without  noise  and  very  swiftly,  like  a 
shadow.  It  is  unable  to  enter  the  lower  kingdom  and  be  at  peace  until 
its  deserted  body  has  been  buried  with  sacred  rites :  meanwhile,  naked 
and  sad,  it  flits  restlessly  about  the  gates,  uttering  doleful  moans. 

The  early  Greek  authors  describe  the  creation  as  a  stupendous  hollow 
globe  cut  in  the  centre  by  the  plane  of  the  earth.  The  upper  hemi- 
sphere is  lighted  by  beneficent  luminaries ;  the  lower  hemisphere  is  filled 
with  unvarying  blackness.  The  top  of  the  higher  sphere  is  Heaven,  the 
bright  dwelling  of  the  Olympian  gods ;  its  bottom  is  the  surface  of  the 
earth,  the  home  of  living  men.  The  top  of  the  lower  sphere  is  Hades, 
the  abode  of  the  ghosts  of  the  dead ;  its  bottom  is  Tartarus,  the  prison 
of  the  Titans,  rebellious  giants  vanquished  by  Zeus.  Earth  lies  half-way 
from  the  cope  of  Heaven  to  the  floor  of  Tartarus.  This  distance  is  so 
great  that,  according  to  Hesiod,  it  would  take  an  anvil  nine  days  to  fall 
from  the  centre  to  the  nadir.  Some  of  the  ancients  seem  to  have  sur- 
mised the  sphericity  of  the  earth,  and  to  have  thought  that  Hades  was 
simply  its  dark  side,  the  dead  being  our  antipodes.  In  the  Odyssey, 
Ulysses  reaches  Hades  by  sailing  across  the  ocean-stream  and  passing  the 
eternal  night-land  of  the  Cimmerians,  whereupon  he  comes  to  the  edge 
of  Acheron,  the  moat  of  Pluto's  sombre  house.  Virgil  also  says,  *'  One 
pole  of  the  earth  to  us  always  points  aloft;  but  the  other  is  seen  by  black 
Styx  and  the  infernal  ghosts,  where  either  dead  night  forever  reigns  or 
else  Aurora  returns  thither  from  us  and  brings  them  back  the  day."^ 
But  the  prevalent  notion  evidently  was  that  Hades  was  an  immense  hol- 
low region  not  far  under  the  surface  of  the  ground,  and  that  it  was  to  be 
reached  by  descent  through  some  cavern,  like  that  at  Avernus. 

This  subterranean  place  is  the  destination  of  all  alike,  rapacious  Orcus 
sparing  no  one,  good  or  bad.  It  is  wrapped  in  obscurity,  as  the  etymology 
of  its  name  implies, — a  place  where  one  cannot  see. 

"  No  sun  e'er  gilds  the  gloomy  horrors  there ; 
No  cheerful  gales  refresh  the  stagnant  air." 

The  dead  are  disconsolate  in  this  dismal  realm,  and  the  living  shrink 
from  entering"  it,  except  as  a  refuge  from  intolerable  aflSictions.  The 
shade  of  the  princeliest  hero  dwelling  there — the  swift-footed  Achilles — 
says,  *'  I  would  wish,  being  on  earth,  to  serve  for  hire  another  man  of 
poor  estate,  rather  than  rule  over  all  the  dead."  Souls  carry  there  their 
physical  peculiarities,  the  fresh  and  ghastly  likenesses  of  the  wounds 
which  have  despatched  them  thither,  so  that  they  are  known  at  sight. 
Companies  of  fellow-countrymen,  knots  of  friends,  are  together  there, 
preserving  their  remembrance  of  earthly  fortunes  and  beloved  relatives 
left  behind,  and  eagerly  questioning  each  newly-arriving  soul  for  tidings 
from  above.     When  the  soul  of  Achilles  is  told  of  the  glorious  deeds  of 

1  Georg.  lib.  i.  11.  242-250. 


GREEK   AND   KOMAN   DOCTRINE    OF   A   FUTURE    LIFE.       I77 


Neoptolemus,  "  he  goes  away  taking  mighty  steps  through  the  meadow 
of  asphodel  in  joyfulness,  because  he  had  heard  that  his  son  was  very 
illustrious.'^^  Sophocles  makes  the  dying  Antigone  say,  "  Departing,  I 
strongly  cherish  the  hope  that  I  shall  be  fondly  welcomed  by  my  father, 
and  by  my  mother,  and  by  my  brother."'  It  is  important  to  notice  that, 
according  to  the  early  and  popular  view,  this  Hades,  the  "dark  dwelling 
of  the  joyless  images  of  deceased  mortals,"  is  the  destination  of  universal 
humanity.  In  opposition  to  its  dolorous  gloom  and  repulsive  inanity  are 
vividly  pictured  the  glad  light  of  day,  the  glory  and  happiness  of  life. 
"  Not  worth  so  much  to  me  as  my  life,"  says  the  incomparable  son  of 
Peleus,  "are  all  the  treasures  which  populous  Troy  possessed,  nor  all 
which  the  stony  threshold  of  Phoebus  Apollo  contains  in  rocky  Pytho. 
Oxen,  and  fat  sheep,  and  trophies,  and  horses  with  golden  manes,  may  be 
acquired  by  effort ;  but  the  breath  of  man  to  return  again  is  not  to  be 
obtained  by  plunder  nor  by  purchase,  when  once  it  has  passed  the  barrier 
of  his  teeth." 

It  is  not  probable  that  all  the  ornamental  details  associated  by  the 
poets  with  the  fate  and  state  of  the  dead — as  they  are  set  forth,  for  in- 
stance, by  Virgil  in  the  sixth  book  of  the  ^neid — were  ever  credited  as 
literal  truth.  But  there  is  no  reason  to  doubt  that  the  essential  features 
of  this  mythological  scenery  were  accepted  in  the  vulgar  belief.  For  in- 
stance, that  the  popular  mind  honestly  held  that,  in  some  vague  sense  or 
other,  the  ghost,  on  leaving  the  body,  flitted  down  to  the  dull  banks  of 
Acheron  and  offered  a  shadowy  obolus  to  Charon,  the  slovenly  old  ferry- 
man, for  a  passage  in  his  boat,  seems  attested  not  only  by  a  thousand 
averments  to  that  effect  in  the  current  literature  of  the  time,  but  also  by 
the  invariable  custom  of  placing  an  obolus  in  the  dead  man's  mouth  for 
that  purpose  when  he  was  buried. 

The  Greeks  did  not  view  the  banishment  of  souls  in  Hades  as  a  punish- 
ment for  sin,  or  the  result  of  any  broken  law  in  the  plan  of  things.  It 
was  to  them  merely  the  fulfilment  of  the  inevitable  fate  of  creatures 
who  must  die,  in  the  order  of  nature,  like  successive  growths  of  flowers, 
and  whose  souls  were  too  feeble  to  rank  with  gods  and  climb  into 
Olympus.  That  man  should  cease  from  his  substantial  life  on  the  bright 
earth  and  subside  into  sunless  Hades,  a  vapid  form,  with  nerveless  limbs 
and  faint  voice,  a  ghostly  vision  bemoaning  his  existence  with  idle 
lamentation,  or  busying  himself  with  the  misty  mockeries  of  his  former 
pursuits,  was  melancholy  enough  ;  but  it  was  his  natural  destiny,  and  not 
an  avenging  judgment. 

But  that  powerful  instinct  in  man  which  desires  to  see  villany 
punished  and  goodness  rewarded  could  not  fail,  among  so  cultivated  a 
people  as  the  Greeks,  to  develop  a  doctrine  of  future  compensation  for 
the  contrasted  deserts  of  souls.  The  earliest  trace  of  the  idea  of  retri- 
bution which  we  find  carried  forward  into  the  invisible  world  is  the 

2  Odyssey,  lib.  xi.  11.  538, 539.  3  Antigone,  11.  872-874. 


178        GREEK   AND   ROMAN   DOCTRINE    OF   A   FUTURE    LIFE. 


punishment  of  the  Titans,  those  monsters  who  tried  by  piling  up  moun- 
tains to  storm  the  heavenly  abodes,  and  to  wrest  the  Thunderer's  bolts 
from  his  hand.  This  germ  is  slowly  expanded;  and  next  we  read  of  a  few 
specified  criminals,  who  had  been  excessively  impious,  personally  offending 
Zeus,  condemned  by  his  direct  indignation  to  a  severe  expiation  in  Tar- 
tarus. The  insulted  deity  wreaks  his  vengeance  on  the  tired  Sisyphus, 
the  mocked  Tantalus,  the  gnawed  Tityus,  and  others.  Afterwards  we 
meet  the  statement  that  condign  retribution  is  always  inflicted  for  the 
two  flagrant  sins  of  perjury  and  blasphemy.  Finally,  we  discern  a  gene- 
ral prevalence  of  the  belief  that  punishment  is  decreed,  not  by  vindic- 
tive caprice,  but  on  the  grounds  of  universal  morality,  all  souls  being 
obliged  in  Hades  to  pass  before  Ehadamanthus,  Minos,  or  -^Eacus, — three 
upright  judges, — to  be  dealt  with,  according  to  their  merits,  with  impar- 
tial accuracy.  The  distribution  of  poetic  justice  in  Hades  at  last  be- 
came, in  many  authors,  so  melodramatic  as  to  furnish  a  fair  subject  for 
burlesque.  Some  ludicrous  examples  of  this  may  be  seen  in  Lucian's 
Dialogues  of  the  Dead.  A  fine  instance  of  it  is  also  furnished  in  the 
Emperor  Julian's  Symposium.  The  gods  prepare  for  the  Roman  empe- 
rors a  banquet,  in  the  air,  below  the  moon.  The  good  emperors  are  ad- 
mitted to  the  table  with  honors ;  but  the  bad  ones  are  hurled  headlong 
down  into  Tartarus,  amidst  the  derisive  shouts  of  the  spectators. 

As  the  notion  that  the  wrath  of  the  gods  would  pursue  their  enemies 
in  the  future  state  gave  rise  to  a  belief  in  the  punishments  of  Tartarus, 
so  the  notion  that  the  distinguishing  kindness  of  the  gods  would  follow 
their  favorites  gave  rise  to  the  myth  of  Elysium.  The  Elysian  Fields 
were  earliest  portrayed  lying  on  the  western  margin  of  the  earth,  stretch- 
ing from  the  verge  of  Oceanus,  where  the  sun  set  at  eve.  They  were 
fringed  with  perpetual  green,  perfumed  with  the  fragrance  of  flowers, 
and  eternally  fanned  by  refreshing  breezes.  They  were  represented 
merely  as  the  select  abode  of  a  small  number  of  living  men,  who  were 
either  the  mortal  relatives  or  the  special  favorites  of  the  gods,  and  who 
were  transported  thither  without  tasting  death,  there  to  pass  an  immor- 
tality which  was  described,  with  great  inconsistency,  sometimes  as  purely 
happy,  sometimes  as  joyless  and  wearisome.  To  all  except  a  few  chosen 
ones  this  region  was  utterly  inaccessible.  Homer  says,  "  But  for  you, 
0  Menelaus,  it  is  not  decreed  by  the  gods  to  die ;  but  the  immortals  will 
send  you  to  the  Elysian  plain,  because  you  are  the  son-in-law  of  Zeus."* 
Had  the  inheritance  of  this  clime  been  proclaimed  as  the  reward  of 
heroic  merit,  had  it  been  really  believed  attainable  by  virtue,  it  would 
have  been  held  up  as  a  prize  to  be  striven  for.  The  whole  account,  as  it 
was  at  first,  bears  the  impress  of  imaginative  fiction  as  legibly  upon  its 
front  as  the  story  of  the  dragon-watched  garden  of  Hesperus's  daughters, 
whose  trees  bore  golden  apples,  or  the  story  of  the  enchanted  isle  in 
the  Arabian  tales. 

*  Odyssey,  lib.  iv.  11.  555-570. 


GREEK  AND   ROMAN   DOCTRINE    OF  A   FUTURE   LIFE.        179 


The  early  location  of  Elysium,  and  the  conditions  of  admission  to  it, 
were  gradually  changed ;  and  at  length  it  reappeared,  in  the  under-world, 
as  the  abode  of  the  just.  On  one  side  of  the  primitive  Hades  Tartarus 
had  now  been  drawn  up  to  admit  the  condemned  into  its  penal  tortures, 
and  on  the  other  side  Elysium  was  lowered  down  to  reward  the  justified 
by  receiving  them  into  its  peaceful  and  perennial  happiness;  while,  be- 
tween the  two,  Erebus  remained  as  an  intermediate  state  of  negation  and 
gloom  for  unsentenced  shades.  The  highly-colored  descriptions  of  this 
subterranean  heaven,  frequently  found  thenceforth,  it  is  to  be  sup- 
posed were  rarely  accepted  as  solid  verities.  They  were  scarcely  ever 
used,  to  our  knowledge,  as  motives  in  life,  incitement  in  difficulties,  con- 
solation in  sorrow.  They  were  mostly  set  forth  in  poems,  works  even 
professedly  fictitious.  They  were  often  denied  and  ridiculed  in  speeches 
and  writings  received  with  public  applause.  Still,  they  unquestionably 
exerted  some  influence  on  the  common  modes  of  thought  and  feeling, 
had  a  shadowy  seat  in  the  popular  imagination  and  heart,  helped  men  to 
conceive  of  a  blessed  life  hereafter  and  to  long  for  it,  and  took  away 
something  of  the  artificial  horror  with  which,  under  the  power  of  rooted 
superstition,  their  departing  ghosts  hailed  the  dusky  limits  of  futurity : — 

"  Umbrae 
Non  tacitas  Erebi  sedes,  Ditisque  profundi 
Pallida  regna  petunt." 

First,  then,  from  a  study  of  the  Greek  mythology  we  find  all  the  dead 
— a  dull  populace  of  ghosts — fluttering  through  the  neutral  melancholy 
of  Hades  without  discrimination.  And  finally  we  discern  in  the  world 
of  the  dead  a  sad  middle  region,  with  a  Paradise  on  the  right  and  a  Hell 
on  the  left,  the  whole  presided  ovei«by  three  incorruptible  judges,  who 
appoint  the  new-comers  their  places  in  accordance  with  their  deserts. 

The  question  now  arises.  What  did  the  Greeks  think  in  relation  to  the 
ascent  of  human  souls  into  heaven  among  the  gods  ?  Did  they  except 
none  from  the  remediless  doom  of  Hades  ?  Was  there  no  path  for  the 
wisest  and  best  souls  to  climb  starry  Olympus  ?  To  dispose  of  this  inquiry 
fairly,  four  distinct  considerations  must  be  examined.  First,  Ulysses  sees 
in  the  infernal  regions  the  image  of  Herakles  shooting  the  shadows  of 
the  Stymphalian  birds,  while  his  soul  is  said  to  be  rejoicing  with  fair- 
legged  Hebe  at  the  banquets  of  the  immortal  gods  in  the  skies.  To  ex- 
plain this,  we  must  remember  that  Herakles  was  the  son  of  Alcmene,  a 
mortal  woman,  and  of  Zeus,  the  king  of  the  gods.  Accordingly,  in  the 
flames  on  Mount  Oeta,  the  surviving  ghost  which  he  derived  from  his 
mother  descends  to  Hades,  but  the  purified  soul  inherited  from  his  father 
has  the  proper  nature  and  rank  of  a  deity,  and  is  received  into  the 
Olympian  synod.^  Of  course  no  blessed  life  in  heaven  for  the  generality 
of  men  is  here  implied.  Herakles,  being  a  son  and  favorite  of  Zeus,  has 
a  corresponding  destiny  exceptional  from  that  of  other  men. 

6  Ovid,  Met.  lib.  ix,  11.  245-272. 


180        GREEK  AND   ROMAN   DOCTRINE   OF  A  FUTURE   LIFE. 


Secondly,  another  double  representation,  somewhat  similar,  but  having 
an  entirely  different  interpretation,  occurs  in  the  case  of  Orion,  the 
handsome  Hyrian  hunter  whom  Artemis  loved.  At  one  time  he  is  de- 
scribed, like  the  spectre  of  the  North  American  Indian,  chasing  over  the 
Stygian  plain  the  disembodied  animals  he  had  in  his  lifetime  killed  on 
the  mountains : — 

"  Swift  through  the  gloom  a  giant  hunter  flies  : 
A  ponderous  brazen  mace,  with  direful  sway, 
Aloft  he  whirls  to  crush  the  savage  prey ; 
Grim  beasts  in  trains,  that  by  his  truncheon  fell, 
Now,  phantom  forms,  shoot  o'er  the  lawn  of  hell." 

In  the  common  belief  this,  without  doubt,  was  received  as  actual  fact. 
But  at  another  time  Orion  is  deified  and  shown  as  one  of  the  grandest 
constellations  of  the  sky, — 

"  A  belted  giant,  who,  with  arm  uplift. 
Threatening  the  throne  of  Zeus,  forever  stands, 
Sublimely  impious." 

This,  obviously,  is  merely  a  poetic  symbol,  a  beautiful  artifice  employed 
by  the  poets  to  perpetuate  a  legend  by  associating  it  with  the  imperish- 
able hieroglyphs  of  the  galaxy.  It  is  not  credible  that  men  imagined 
that  group  of  stars — only  outlined  in  such  shape  by  the  help  of  arbitrary 
fancy — to  be  literally  the  translated  hunter  himself.  The  meaning 
simply  was  that  he  was  immortalized  through  the  eternal  linking  of  his 
name  and  form  with  a  stellar  cluster  which  would  always  shine  upon  men. 
"  The  reverence  and  gratitude  of  a  weak  world  for  the  heroes  and  bene- 
factors they  could  not  comprehend,  named  them  divinities,  whom  they 
did  star  together  to  an  idolatrous  immortality  which  nationalized  the 
heavens"  with  the  shining  shapes  of  the  great  and  brave.  These  types 
of  poetry,  symbols  lent  to  infant  science,  were  never  meant  to  indicate  a 
literal  translation  and  metamorphosis  of  human  souls,  but  were  honors 
paid  to  the  memories  of  illustrious  men,  emblems  and  pledged  securities 
of  their  unfading  fame.  With  what  glorious  characters,  with  what  forms 
of  deathless  beauty,  defiant  of  decay,  the  sky  was  written  over !  Go  out 
this  evening  beneath  the  old  rolling  dome,  when  the  starry  scroll  is  out- 
spread, and  you  may  still  read  the  reveries  of  the  marvelling  minds  of 
the  antique  world,  as  fresh  in  their  magic  loveliness  as  when  the  bards 
and  seers  of  Olympus  and  the  jEgean  first  stamped  them  in  heaven. 
There  "  the  great  snake  binds  in  his  bright  coil  half  the  mighty  host." 
There  is  Arion  with  his  harp  and  the  charmed  dolphin.  The  fair  Andro- 
meda, still  chained  to  her  eternal  rock,  looks  mournfully  towards  the 
delivering  hero  whose  conquering  hand  bears  aloft  the  petrific  visage  of 
Medusa.  Far  off  in  the  north  the  gigantic  Bootes  is  seen  driving  towards 
the  Centaur  and  the  Scorpion.  And  yonder,  smiling  benignantly  upon 
the  crews  of  many  a  home-bound  ship,  are  revealed  the  twin-brothers, 
joined  in  the  embrace  of  an  undying  friendship. 
Thirdly,  it  is  asserted  by  several  Latin  authors,  in  general  terms,  that 


GREEK  AND   ROMAN   DOCTRINE   OF  A  FUTURE   LIFE.       181 


the  ghost  goes  to  Hades  but  the  soul  ascends  to  heaven ;  and  it  has  been 
inferred — most  erroneously — that  this  statement  contains  the  doctrine  of 
an  abode  for  men  after  death  on  high  with  the  gods.  Ovid  expresses  the 
real  thought  in  full,  thus : — 

"Terra  tegit  camem ;  tumulum  circumvolat  umbra; 
Orcus  habet  manes ;  spiritus  astra  petit." 

"  The  earth  conceals  the  flesh ;  the  shade  flits  round  the  tomb ;  the  under- 
world receives  the  image ;  the  spirit  seeks  the  stars."  Those  conversant 
with  the  opinions  then  prevalent  will  scarcely  doubt  that  these  words 
were  meant  to  express  the  return  of  the  composite  man  to  the  primordial 
elements  of  which  he  was  made.  The  particulars  of  the  dissolving  indi- 
vidual are  absorbed  in  the  general  elements  of  the  universe.  Earth  goes 
back  to  earth,  ghost  to  the  realm  of  ghosts,  breath  to  the  air,  fiery 
essence  of  soul  to  the  lofty  ether  in  whose  pure  radiance  the  stars  burn. 
Euripides  expressly  says  that  when  man  dies  each  part  goes  whence 
it  came, — "  the  body  to  the  ground,  the  spirit  to  the  ether."®  There- 
fore the  often-misunderstood  phrase  of  the  Eoman  writers,  "the  soul 
seeks  the  stars,"  merely  denotes  the  impersonal  mingling  after  death 
of  the  divine  portion  of  man's  being  with  the  parent  Divinity,  who  was 
supposed  indeed  to  pervade  all  things,  but  more  especially  to  reside 
beyond  the  empyrean. 

Fourthly:  what  shall  be  said  of  the  apotheosis  of  their  celebrated 
heroes  and  emperors  by  the  Greeks  and  Romans,  whereby  these  were 
elevated  to  the  dignity  of  deities,  and  seats  were  assigned  them  in 
heaven?  What  was  the  meaning  of  this  ceremony?  It  does  not  sig- 
nify that  a  celestial  immortality  awaits  all  good  men ;  because  it  appears 
as  a  thing  attainable  by  very  few,  is  only  allotted  by  vote  of  the  Senate. 
^Neither  was  it  supposed  actually  to  confer  on  its  recipients  equality  of 
attributes  with  the  great  gods,  making  them  peers  of  Zeus  and  Apollo. 
The  homage  received  as  gods  by  Alexander  and  others  during  their  lives, 
the  deification  of  Julius  Csesar  during  the  most  learned  and  skeptical 
age  of  Rome,  with  other  obvious  considerations,  render  such  a  supposi- 
tion inadmissible.  In  view  of  all  the  direct  evidence  and  collateral  pro- 
babilities, we  conclude  that  the  genuine  import  of  an  ancient  apotheosis 
was  this :  that  the  soul  of  the  deceased  person  so  honored  was  admitted, 
in  deference  to  his  transcendent  merits,  or  as  a  special  favor  on  the  part 
of  the  gods,  into  heaven,  into  the  divine  society.  He  was  really  a  human 
soul  still,  but  was  called  a  god  because,  instead  of  descending,  like  the 
multitude  of  human  souls,  to  Hades,  he  was  taken  into  the  abode  and 
company  of  the  gods  above  the  sky.  This  interpretation  derives  sup- 
port from  the  remarkable  declaration  of  Aristotle,  that  "of  two  friends 
one  must  be  unwilling  that  the  other  should  attain  apotheosis,  because 
in  such  case  they  must  be  forever  separated."'   One  would  be  in  Olympus, 


«  The  Suppliants,  1.  533.  ^  Nicomachean  Ethics,  lib.  vui.  cap.  7. 


182       GREEK  AND   ROMAN   DOCTRINE   OF   A  FUTURE   LIFE. 


the  other  in  Hades.  The  belief  that  any,  even  a  favored  few,  could  ever 
obtain  this  blessing,  was  of  quite  limited  development,  and  probably 
sprang  from  the  esoteric  recesses  of  the  Mysteries.  To  call  a  human 
soul  a  god  is  not  so  bold  a  speech  as  it  may  seem.  Plotinus  says, 
*'  Whoever  has  wisdom  and  true  virtue  in  soul  itself  differs  but  little 
from  superior  beings,  in  this  alone  being  inferior  to  them, — that  he  is 
in  body.  Such  an  one,  dying,  may  therefore  properly  say,  with  Empe- 
docles, — 

'  Farewell !  a  god  immortal  now  am  I.' " 

The  expiring  Vespasian  exclaimed,  "  I  shall  soon  be  a  god.''®  Mure 
says  that  the  doctrine  of  apotheosis  belonged  to  the  Grseco-Pelasgic  race 
through  all  their  history.^  Seneca  severely  satirizes  the  ceremony,  and 
the  popular  belief  which  upheld  it,  in  an  elaborate  lampoon  called  Apo- 
colocyntosis,  or  the  reception  of  Claudius  among  the  pumpkins.  The 
broad  travesty  of  Deification  exhibited  in  Pumpkinification  obviously 
measures  the  distance  from  the  honest  credulity  of  one  class  and  period 
to  the  keen  infidelity  of  another. 

One  of  the  most  important  passages  in  Greek  literature,  in  whatever 
aspect  viewed,  is  composed  of  the  writings  of  the  great  Theban  lyrist. 
Let  us  see  what  representation  is  there  made  of  the  fate  of  man  in  the 
unseen  world.  The  ethical  perception,  profound  feeling,  and  searching 
mind  of  Pindar  could  not  allow  him  to  remain  satisfied  with  the  undis- 
criminating  views  of  the  future  state  prevalent  in  his  time.  Upon  such  a 
man  the  problem  of  death  must  weigh  as  a  conscious  burden,  and  his 
reflections  would  naturally  lead  him  to  improved  conclusions.  Accord- 
ingly, we  find  him  representing  the  Blessed  Isles  not  as  the  haven  of  a 
few  favorites  of  the  gods,  but  as  the  reward  of  virtue ;  and  the  punish- 
ments of  the  wicked,  too,  are  not  dependent  on  fickle  inclinations,  but 
are  decreed  by  immutable  right.  He  does  not  describe  the  common 
multitude  of  the  dead,  leading  a  dark  sad  existence,  like  phantoms  in  a 
dream :  his  references  to  death  and  Hades  seem  cheerful  in  comparison 
with  those  of  many  other  ancient  Greek  authors.  Dionysius  the  Ehetori- 
cian,  speaking  of  his  Threnes, — dirges  sung  at  funerals, — says,  "  Simonides 
lamented  the  dead  pathetically,  Pindar  magnificently.'' 

His  conceptions  of  the  life  to  come  were  inseparably  connected  with 
certain  definite  locations.  He  believed  Hades  to  be  the  destination  of 
all  our  mortal  race,  but  conceived  it  subdivided  into  a  Tartarus  for  the 
impious  and  an  Elysium  for  the  righteous.  He  thought  that  the  starry 
firmament  was  the  solid  floor  of  a  world  of  splendor,  bliss,  and  immor- 
tality, inhabited  by  the  gods,  but  fatally  inaccessible  to  man.  When  he 
thinks  of  this  place,  it  is  with  a  sigh, — a  sigh  that  man's  aspirations 
towards  it  are  vain  and  his  attempts  to  reach  it  irreverent.  This  latter 
thought  he  enforces  by  an  earnest  allusion  to  the  myth  of  Bellerophon, 
who,  daring  to  soar  to  the  cerulean  seat  of  the  gods  on  the  winged  steed 

8  Suetonius,  cap.  xxiil.  ^  Hist.  Greek  Literature,  vol.  i.  ch,  2,  sect.  5. 


GREEK  AND  ROMAN   DOCTRINE   OF  A  FUTURE   LIFE.        183 


Pegasus,  was  punished  for  his  arrogance  by  being  hurled  down  headlong. 
These  assertions  are  to  be  sustained  by  citations  of  his  own  words. 
Th^  references  made  are  to  Donaldson's  edition. 

In  the  second  Pythian  Ode^*'  Pindar  repeats,  and  would  appear  to 
endorse,  the  old  monitory  legend  of  Ixion,  who  for  his  outrageous 
crimes  was  bound  to  an  ever-revolving  wheel  in  Hades  and  made  to 
utter  warnings  against  such  offences  as  his  own.  In  the  first  Pythian  we 
read,  "Hundred-headed  Typhon,  enemy  of  the  gods,  lies  in  dreadful 
Tartarus."^^  Among  the  preserved  fragments  of  Pindar  the  one  num- 
bered two  hundred  and  twenty-three  reads  thus: — "The  bottom  of 
Tartarus  shall  press  thee  d^wn  with  solid  necessities."  The  following  is 
from  the  first  Isthmian  Ode : — "  He  who,  laying  up  private  wealth,  laughs 
at  the  poor,  does  not  consider  that  he  shall  close  up  his  life  for  Hades 
without  honor."^^  The  latter  part  of  the  tenth  Nemean  Ode  recounts, 
with  every  appearance  of  devout  belief,  the  history  of  Castor  and  Pollux, 
the  god-begotten  twins,  who,  reversing  conditions  with  each  other  on 
successive  days  and  nights,  spent  their  interchangeable  immortality  each 
alternately  in  heaven  and  in  Hades.  The  astronomical  interpretation 
of  this  account  may  be  correct;  but  its  applicability  to  the  wondering 
faith  of  the  earlier  poets  is  extremely  doubtful. 

The  seventh  Isthmian  contains  this  remarkable  sentence: — "Unequal 
is  the  fate  of  man :  he  can  think  of  great  things,  but  is  too  ephemeral  a 
creature  to  reach  the  brazen-floored  seat  of  the  gods.''^^  A  similar  senti- 
ment is  expressed  in  the  sixth  Nemean: — "Men  are  a  mere  nothing; 
while  to  the  gods  the  brazen  heaven  remains  a  firm  abode  forever.''^* 
The  one  hundred  and  second  fragment  is  supposed  to  be  a  part  of  the 
dirge  composed  by  Pindar  on  the  death  of  the  grandfather  of  Pericles. 
It  runs  in  this  way : — "  Whoso  by  good  fortune  has  seen  the  things  in  the 
hollow  under  the  earth  knows  indeed  the  end  of  life :  he  also  knows  the 
beginning  vouchsafed  by  Zeus."  It  refers  to  initiation  in  the  Eleusinian 
Mysteries,  and  means  that  the  initiate  understands  the  life  which  follows 
death.  It  is  well  known  that  a  clear  doctrine  of  future  retribution  was 
inculcated  in  the  Mysteries  long  before  it  found  general  publication. 
The  ninety-fifth  fragment  is  all  that  remains  to  us  of  a  dirge  which  ap- 
pears, from  the  allusion  in  the  first  line,  to  have  been  sung  at  a  funeral 
service  performed  at  midnight,  or  at  least  after  sunset.  "While  it  is 
night  here  with  us,  to  those  below  shines  the  might  of  the  sun ;  and  the 
red-rosied  meadows  of  their  suburbs  are  filled  with  the  frankincense- 
tree,  and  with  golden  fruits.  Some  delight  themselves  there  with  steeds 
and  exercises,  others  with  games,  others  with  lyres ;  and  among  them  all 
fair-blossoming  fortune  blooms,  and  a  fragrance  is  distilled  through  the 
lovely  region,  and  they  constantly  mingle  all  kinds  of  offerings  with  the 
far-shining  fire  on  the  altars  of  the  gods."  This  evidently  is  a  picture 
of  the  happy  scenes  in  the  fields  that  stretch  around  the  City  of  the 

WL.39.  11  Ll.  15,  16.  12L.68.  is  LI.  42-44.  1*  LI.  4-6. 


184        GREEK   AND   ROMAN   DOCTRINE  OF  A  FUTURE   LIFE. 


Blessed  in   the  under-world,  and  is  introduced   as  a  comfort  to  the 
mourners  over  the  dead  body. 

The  ensuing  passage — the  most  important  one  on  our  subject — is  from 
the  second  Olympic  Ode.^^  "  An  honorable,  virtuous  man  may  rest 
assured  as  to  his  future  fate.  The  souls  of  the  lawless,  departing  from 
this  life,  suffer  punishment.  One  beneath  the  earth,  pronouncing  sen- 
tence by  a  hateful  necessity  imposed  upon  him,  declares  the  doom  for 
offences  committed  in  this  realm  of  Zeus.  But  the  good  lead  a  life 
without  a  tear,  among  those  honored  by  the  gods  for  having  always  de- 
lighted in  virtue:  the  others  endure  a  life  too  dreadful  to  look  upon. 
Whoever  has  had  resolution  thrice  in  both  vCorlds  to  stand  firm,  and  to 
keep  his  soul  pure  from  evil,  has  found  the  path  of  Zeus  to  the  tower  of 
Kronos,  where  the  airs  of  the  ocean  breathe  around  the  Isle  of  the 
Blessed,  and  where — some  from  resplendent  trees,  others  from  the  water — 
glitter  golden  flowers,  with  garlands  of  which  they  wreathe  their  wrists 
and  brows  in  the  righteous  assemblies  of  Ehadamanthus,  whom  father 
Kronos  has  as  his  willing  assistant."  The  "  path  of  Zeus,''  in  the  above 
quotation,  means  the  path  which  Zeus  takes  when  he  goes  to  visit  his 
father  Kronos,  whom  he  originally  dethroned  and-  banished,  but  with 
whom  he  is  now  reconciled,  and  who  has  become  the  ruler  of  the  de- 
parted spirits  of  the  just,  in  a  peaceful  and  joyous  region. 

The  following  passage  constitutes  the  ninety-eighth  fragment.  **  Tc 
those  who  descend  from  a  fruitless  and  ill-starred  life  Persephone  [the 
Queen  of  the  Dead]  will  grant  a  compensation  for  their  former  misfor- 
tune, after  eight  years  [the  judicial  period  of  atonement  and  lustration 
for  great  crimes]  granting  them  their  lives  again.  Then,  illustrious 
kings,  strong,  swift,  wise,  they  shall  become  the  mightiest  leaders ;  and 
afterwards  they  shall  be  invoked  by  men  as  sacred  heroes."  In  this 
piece,  as  in  the  preceding  one  where  reference  is  made  to  the  thrice- 
living  man,  is  contained  the  doctrine,  early  brought  from  the  East,  that 
souls  may  repeatedly  return  from  the  dead  and  in  new  bodies  lead  new 
lives.  One  other  fragment,  the  ninety-sixth,  added  to  the  foregoing,  will 
make  up  all  the  important  genuine  passages  in  Pindar  relating  to  the 
future  life.  "By  a  beneficent  allotment,  all  travel  to  an  end  freeing 
from  toil.  The  body  indeed  is  subject  to  the  power  of  death;  but  the 
eternal  image  is  left  alive,  and  this  alone  is  allied  to  the  gods.  When 
we  are  asleep,  it  shows  in  many  dreams  the  approaching  judgment  con- 
cerning happiness  and  misery."  When  our  physical  limbs  are  stretched 
in  insensible  repose,  the  inward  spirit,  rallying  its  sleepless  and  prophetic 
powers,  foretells  the  balancing  awards  of  another  world. 

We  must  not  wholly  confound  with  the  mythological  schemes  of  the 
vulgar  creed  the  belie£  of  the  nobler  philosophers,  many  of  whom,  as  is 
well  known,  cherished  an  exalted  faith  in  the  survival  of  the  conscious 
soul  and  in  a  just  retribution.     "  Strike !"  one  of  them  said,  with  the 

15  Ll.  55-78. 


GREEK  AND   ROMAN  DOCTRINE   OF   A   FUTURE   LIFE.       185 


dauntless  courage  of  an  immortal,  to  a  tyrant  who  had  threatened  to 
have  him  brayed  in  a  mortar:  "strike!  you  may  crush  the  shell  of  Anax- 
archus :  you  cannot  touch  his  life/'  Than  all  the  maze  of  fabulous 
fancies  and  physical  rites  in  which  the  dreams  of  the  poets  and  the 
guesses  of  the  j)eople  were  entangled,  how  much  more 

"  Just  was  the  prescience  of  the  eternal  goal 
That  gleamed,  'mid  Cyprian  shades,  on  Zeno's  soul, 
Or  shone  to  Plato  in  the  lonely  cave, — 
God  in  all  space,  and  life  in  every  grave  1" 

An  account  of  the  Greek  views  on  the  subject  of  a  future  life  which 
should  omit  the  doctrine  of  Plato  would  be  defective  indeed.  The  in- 
fluence of  this  sublime  autocrat  in  the  realms  of  intellect  has  transcended 
calculation.  However  coldly  his  thoughts  may  have  been  regarded  by 
his  contemporary  countrymen,  they  soon  obtained  cosmopolitan  audience, 
and — surviving  the  ravages  of  time  and  ignorance,  overleaping  the  bars 
of  rival  schools  and  sects,  appreciated  and  diffused  by  the  loftiest  spirits 
of  succeeding  ages,  closely  blended  with  their  own  speculations  by  many 
Christian  theologians — have  held  an  almost  unparalleled  dominion  over 
the  minds  of  millions  of  men  for  more  than  fifty  generations. 
.  In  the  various  dialogues  of  Plato,  written  at  different  periods  of  his 
life,  there  are  numerous  variations  and  inconsistencies  of  doctrine. 
There  are  also  many  mythical  passages  obviously  intended  as  symbolic 
statements,  poetic  drapery,  by  no  means  to  be  handled  or  looked  at 
as  the  severe  outlines  of  dialectic  truth.  Furthermore,  in  these  works 
there  are  a  vast  number  of  opinions  and  expressions  introduced  by  the 
interlocutors,  who  often  belong  to  antagonistic  schools  of  philosophy,  and 
for  which,  of  course,  Plato  is  not  to  be  held  responsible.  Making  allowance 
for  these  facts,  and  resolutely  grappling  with  the  many  other  difficulties 
of  the  task,  we  shall  now  attempt  to  exhibit  what  we  consider  were  the 
real  teachings  of  Plato  in  relation  to  the  fate  of  the  soul.  This  exposi- 
tion, sketchy  as  it  is,  and  open  to  question  as  it  may  be  in  some  particu- 
lars, is  the  carefully-weighed  result  of  earnest,  patient,  and  repeated 
study  of  all  the  relevant  passages. 

In  the  first  place,  it  is  plain  that  Plato  had  a  firm  religious  and  phi- 
losophical faith  in  the  immortality  of  the  soul,  which  was  continually 
attracting  his  thoughts,  making  it  a  favorite  theme  with  him  and  exert- 
ing no  faint  influence  on  his  life.  This  faith  rested  both  on  ancient  trar 
ditions,  to  which  he  frequently  refers  with  invariable  reverence,  and  on 
metaphysical  reasonings,  which  he  over  and  over  presents  in  forms  of 
conscientious  elaboration.  There  are  two  tests  of  his  sincerity  of  faith : 
first,  that  he  always  treats  the  subject  with  profound  seriousness ; 
secondly,  that  he  always  uses  it  as  a  practical  motive.  "I  do  not  think," 
said  Socrates,  "that  any  one  who  should  now  hear  us,  even  though  he 
were  a  comic  poet,  would  say  that  I  am  talking  idly.'^^^     Again,  referring 

16  Phajdo,  40. 


186       GREEK  AND   ROMAN   DOCTRINE   OF  A   FUTURE   LIFE. 


to  Homer's  description  of  the  judgments  in  Hades,  he  says,  "  I,  therefore, 
Callicles,  am  persuaded  by  these  accounts,  and  consider  how  I  may  ex- 
hibit my  soul  before  the  judge  in  the  most  healthy  condition.""  "  To  a 
base  man  no  man  nor  god  is  a  friend  on  earth  while  living,  nor  under  it 
when  dead,"  say  the  souls  of  their  ancestors  to  the  living;  "but  live 
honorably,  and  when  your  destined  fate  brings  you  below  you  shall  come 
to  us  as  friends  to  friends.''^^  "We  are  plants,  not  of  earth,  but  of 
heaven."^^  We  start,  then,  with  the  aflBlrmation  that  Plato  honestly  and 
cordially  believed  in  a  future  life. 

Secondly,  his  ethical  and  spiritual  beliefs,  like  those  of  nearly  all  the 
ancients,  were  closely  interwoven  with  physical  theories  and  local  re- 
lations. The  world  to  him  consisted  of  two  parts,  the  celestial  region 
of  ideas,  and  the  mundane  region  of  material  phenomena, — corresponding 
pretty  well,  as  Lewes  suggests,  to  our  modern  conception  of  heaven  and 
earth.  Near  the  close  of  the  Phsedo,  Socrates  says  that  the  earth  is  not 
of  the  kind  and  magnitude  usually  supposed.  "  We  dwell  in  a  decayed 
and  corroded,  muddy  and  filthy  region  in  the  sediment  and  hollows  of 
the  earth,  and  imagine  that  we  inhabit  its  upper  parts;  just  as  if  one 
dwelling  in  the  bottom  of  the  sea  should  think  that  he  dwelt  on  the  sea, 
and,  beholding  the  sun  through  the  water,  should  imagine  that  the  sea 
was  the  heavens.  So,  if  we  could  fly  up  to  the  summit  of  the  air — as 
fishes  emerging  from  the  sea  to  behold  what  is  on  the  earth  here — and 
emerge  hence,  we  should  know  that  the  true  earth  is  there.  The  people 
there  dwell  with  the  gods,  and  see  things  as  they  really  are;  and  what 
the  sea  is  to  us  the  air  is  to  them,  and  what  the  air  is  to  us  the  ether  is 
to  them."  Again,  in  the  tenth  book  of  the  Eepublic,  eleventh  chapter, 
the  souljs  metaphorically  said  in  the  sea  of  this  corporeal  life  to  get 
stones  and  shell-fish  attached  to  it,  and,  fed  on  earth,  to  be  rendered  to 
a  great  extent  earthy,  stony,  and  savage,  like  the  marine  Glaucus,  some 
parts  of  whose  body  were  broken  off  and  others  worn  away  by  the  waves, 
while  such  quantities  of  shells,  sea-weed,  and  stones  had  grown  to  him 
that  he  more  resembled  a  beast  than  a  man.  In  keeping  with  the  whole 
tenor  of  the  Platonic  teaching,  this  is  a  fine  illustration  of  the  fallen 
state  of  man  in  his  vile  environment  of  flesh  here  below.  The  soul,  in 
its  earthly  sojourn,  embodied  here,  is  as  much  mutilated  and  degraded 
from  its  equipped  and  pure  condition  in  its  lofty  natal  home,  the  arche- 
typal world  of  Truth  above  the  base  Babel  of  material  existence,  as 
Glaucus  was  on  descending  from  his  human  life  on  the  sunny  shore  to 
his  encrusted  shape  and  blind  prowling  in  the  monstrous  deep. 

At  another  time  Plato  contrasts  the  situation  of  the  soul  on  earth  with 
its  situation  in  heaven  by  the  famous  comparison  of  the  dark  cave.  He 
supposes  men,  unable  to  look  upwards,  dwelling  in  a  cavern  which  has 
an  opening  towards  the  light  extending  lengthwise  through  the  top  of 
the  cavern.     A  great  many  images,  carrying  various  objects  and  talking 

"  Gorgias,  173.  w  Menexenus,  19.  "  Timeeus,  71. 


GREEK  AND   ROMAN   DOCTRINE   OF   A   FUTURE   LIFE.       187 


aloud,  pass  and  repass  along  the  edge  of  the  opening.  Their  shadows 
fall  on  the  side  of  the  cave  below,  in  front  of  the  dwellers  there ;  also 
the  echoes  of  their  talk  sound  back  from  the  wall.  Now,  the  men,  never 
having  been  or  looked  out  of  the  cave,  would  suppose  these  shadows  to 
be  the  real  beings,  these  echoes  the  real  voices.  As  respects  this  figure, 
says  Plato,  we  must  compare  ourselves  with  such  persons.  The  visible 
region  around  us  is  the  cave,  the  sun  is  the  light,  and  the  soul's  ascent 
into  the  region  of  mind  is  the  ascent  out  of  the  cave  and  the  contem- 
plation of  things  above.^" 

Still  again,  Plato  describes  the  ethereal  paths  and  motions  of  the  gods, 
who,  in  their  chariots,  which  are  the  planets  and  stars,  ride  through  the 
universe,  accompanied  by  all  pure  souls,  "the  family  of  true  science, 
contemplating  things  as  they  really  are.''  "  Peaching  the  summit,  they 
proceed  outside,  and,  standing  on  the  back  of  heaven,  its  revolution 
carries  them  round,  and  they  behold  that  supercelestial  region  which  no 
poet  here  can  ever  sing  of  as  it  deserves."  In  this  archetypal  world  all 
souls  of  men  have  dwelt,  though  "  few  have  memory  enough  left,"  "after 
their  fall  hither,"  "  to  call  to  mind  former  things  from  the  present." 
"  Now,  of  justice  and  temperance,  and  whatever  else  souls  deem  precious, 
there  are  here  but  faint  resemblances,  dull  images ;  but  beauty  was  then 
splendid  to  look  on  when  we,  in  company  with  the  gods,  beheld  that 
blissful  spectacle,  and  were  initiated  into  that  most  blessed  of  all  mys- 
teries, which  we  celebrated  when  we  were  unaffected  by  the  evils  that 
awaited  us  in  time  to  come,  and  when  we  beheld,  in  the  pure  light, 
perfect  and  calm  visions,  being  ourselves  pure  and  as  yet  unmasked  with 
this  shell  of  a  body  to  which  we  are  now  fettered."^^ 

To  suppose  all  this  ^nployed  by  Plato  as  mere  fancy  and  metaphor  is 
to  commit  an  egregious  error.  In  studying  an  ancient  author,  we  must 
forsake  the  modern  stand-point  of  analysis,  and  envelop  ourselves  in 
the  ancient  atmosphere  of  thought,  where  poetry  and  science  were 
as  indistinguishably  blended  in  the  personal  beliefs  as  oxygen  and 
nitrogen  are  in  the  common  air.  We  have  not  a  doubt  that  Plato 
means  to  teach,  literally,  that  the  soul  was  always  immortal,  and  that 
in  its  anterior  states  of  existence,  in  the  realm  of  ideas  on  high,  it  was 
in  the  midst  of  those  essential  realities  whose  shifting  shadows  alone 
it  can  behold  in  its  lapsed  condition  and  bodily  imprisonment  here. 
That  he  closely  intertwisted  ethical  with  physical  theories,  spiritual  des- 
tinies with  insphering  localities,  the  fortunes  of  men  with  the  revolutions 
of  the  earth  and  stars,  is  a  fact  which  one  can  hardly  read  the  Timseus 
and  fail  to  see ;  a  fact  which  continually  reappears.  It  is  strikingly 
shown  in  his  idea  of  the  consummation  of  all  things  at  regular  epochs 
determined  by  the  recurrence  of  a  grand  revolution  of  the  universe, — ^a 
period  vulgarly  known  under  the  name  of  the  "  Platonic  Year."^^  The 
second  point,  therefore,  in  the  present  explanation  of  Plato's  doctrine 

20  RepubUc,  lib.  vu.  cap.  1-4.  a  Phasdrus,  56-58,  63, 64.  ^  Statesman,  li,  15. 


188       GREEK  AND   ROMAN   DOCTRINE   OF  A   FUTURE   LIFE. 


of  another  life,  is  the  conception  that  there  is  in  the  empyrean  a  glo- 
rious world  of  incorruptible  truth,  beauty,  and  goodness,  the  place  of 
the  gods,  the  native  haunt  of  souls ;  and  that  human  souls,  having  yielded 
to  base  attractions  and  sunk  into  bodies,  are  but  banished  sojourners  in 
this  phenomenal  world  of  evanescent  shadows  and  illusions,  where  they 
are  "stung  with  resistless  longipgs  for  the  skies,  and  only  solaced  by  the 
vague  and  broken  reminiscences  of  their  former  state." 

Thirdly,  Plato  taught  that  after  death  an  unerring  judgment  and  com- 
pensation await  all  souls.  Every  soul  bears  in  itself  the  plain  evidence 
of  its  quality  and  deeds,  its  vices  and  virtues ;  and  in  the  unseen  state  it 
will  meet  inevitable  awards  on  its  merits.  "  To  go  to  Hades  with  a  soul 
full  of  crimes  is  the  worst  of  all  evils.''^^  "  When  a  man  dies,  he  pos- 
sesses in  the  other  world  a  destiny  suited  to  the  life  which  he  has  led  in 
this."^*  In  the  second  book  of  the  Kepublic  he  says,  "  We  shall  in  Hades 
suffer  the  punishment  of  our  misdeeds  here ;"  and  he  argues  at  much 
length  the  absolute  impossibility  of  in  any  way  escaping  this.  The  fact 
of  a  full  reward  for  all  wisdom  and  justice,  a  full  retribution  for  all 
folly  and  vice,  is  asserted  unequivocally  in  scores  of  passages,  most  of 
them  expressly  connecting  the  former  with  the  notion  of  an  ascent  to 
the  bright  region  of  truth  and  intellect,  the  latter  with  a  descent  to  the 
black  penal  realm  of  Hades.  Let  the  citation  of  a  single  further  example 
suffice.  "Some  souls,  being  sentenced,  go  to  places  of  punishment 
beneath  the  earth ;  others  are  borne  upward  to  some  region  in  heaven."'® 
He  proves  the  genuineness  of  his  faith  in  this  doctrine  by  continually 
urging  it,  in  the  most  earnest,  unaffected  manner,  as  an  animating  motive 
in  the  formation  of  character  and  the  conduct  of  life,  saying,  "  He  who 
neglects  his  soul  will  pass  lamely  through  existence,  and  again  pass  into 
Hades,  aimless  and  unserviceable."^^ 

The  fourth  and  last  step  in  this  exposition  is  to  show  the  particular 
form  in  which  Plato  held  his  doctrine  of  future  retribution, — the  way  in 
which  he  supposed  the  consequences  of  present  good  and  evil  would 
appear  hereafter.  He  received  the  Oriental  theory  of  transmigration. 
Souls  are  born  over  and  over.  The  banishment  of  the  wicked  to  Tar- 
tarus is  provisional,  a  preparation  for  their  return  to  incarnate  life.  The 
residence  of  the  good  in  heaven  is  contingent,  and  will  be  lost  the 
moment  they  yield  to  carelessness  or  material  solicitations.  The  circum- 
stances under  which  they  are  reborn,  the  happiness  or  misery  of  their 
renewed  existence,  depend  on  their  character  and  conduct  in  their  pre- 
vious career ;  and  thus  a  poetic  justice  is  secured.  At  the  close  of  the 
Timseus,  Plato  describes  the  whole  animal  kingdom  as  consisting  of  de- 
graded human  souls,  from  "  the  tribe  of  birds,  which  were  light-minded 
souls,  to  the  tribe  of  oysters,  which  have  received  the  most  remote  habita- 
tions as  a  punishment  of  their  extreme  ignorance."  "  After  this  manner, 
then,  both  formerly  and  now,  animals  transmigrate,  experiencing  their 

23  Gorgias,  165.  24  Republic,  lib.  vi.  cap.  i.  25  Phaedrus,  61.  2«  Timaeus,  18. 


GREEK  AND  ROMAN   DOCTRINE   OF  A  FUTURE   LIFE.        189 


changes  through  the  loss  or  acquisition  of  intellect  and  folly."  The 
general  doctrine  of  metempsychosis  is  stated  and  implied  very  frequently 
in  many  of  the  Platonic  dialogues.  Some  recent  writers  have  tried  to 
explain  these  representations  as  figures  of  speech,  not  intended  to  por- 
tray the  literal  facts,  but  merely  to  hint  their  moral  equivalents.  Such 
persons  seem  to  us  to  hold  Plato's  pages  in  the  full  glare  of  the  nineteenth 
century  and  read  them  in  the  philosophic  spirit  of  Bacon  and  Comte, 
instead  of  holding  them  in  the  old  shades  of  the  Academy  and  ponder- 
ing them  in  the  marvelling  spirit  of  Pythagoras  and  Empedocles. 

We  are  led  by  the  following  considerations  to  think  that  Plato  really 
meant  to  accredit  the  transmigration  of  souls  literally.  First,  he  often 
makes  use  of  the  current  poetic  imagery  of  Hades,  and  of  ancient  tradi- 
tions, avowedly  in  a  loose  metaphorical  way,  as  moral  helps,  calling  them 
"  fables."  But  the  metempsychosis  he  sets  forth,  without  any  such  quali- 
fication or  guard,  with  so  much  earnestness  and  frequency,  as  a  promise 
and  a  warning,  that  we  are  forced,  in  the  absence  of  any  indication  to 
the  contrary,  to  suppose  that  he  meant  the  statements  as  sober  fact  and 
not  as  mythical  drapery.  As  with  a  parable,  of  course  we  need  not  inter- 
pret all  the  ornamental  details  literally ;  but  we  must  accept  the  central 
idea.  And  in  the  present  case  the  fundamental  thought  is  that  of  re- 
peated births  of  the  soul,  each  birth  trailing  retributive  effects  from  the 
foregone.  For  example,  the  last  four  chapters  of  the  tenth  book  of  the 
Republic  contain  the  account  of  Erus,  a  Pamphylian,  who,  after  lying 
dead  on  the  battle-field  ten  days,  revived,  and  told  what  he  had  seen  in 
the  other  state.  Plato  in  the  outset  explicitly  names  this  recital  an 
"  apologue."  It  recounts  a  multitude  of  moral  and  physical  particulars. 
These  details  may  fairly  enough  be  considered  in  some  degree  as 
mythical  drapery,  or  as  the  usual  traditional  painting ;  but  the  essential 
conception  running  through  the  account,  for  the  sake  of  which  it  is  told, 
we  are  hot  at  liberty  to  explain  away  as  empty  metaphor.  Now,  that 
essential  conception  is  precisely  this : — that  souls  after  death  are  adjudged 
to  Hades  or  to  heaven  as  a  recompense  for  their  sin  or  virtue,  and  that, 
after  an  appropriate  sojourn  in  those  places,  they  are  born  again,  the  for- 
mer ascending,  squalid  and  scarred,  from  beneath  the  earth,  the  latter 
descending,  pure,  from  the  sky.  In  perfect  consonance  with  this  con- 
clusion is  the  moral  drawn  by  Plato  from  the  whole  narrative.  He  simply 
says,  "  If  the  company  will  be  persuaded  by  me,  considering  the  soul  to 
be  immortal  and  able  to  bear  all  evil  and  good,  we  shall  always  persevere 
in  the  road  which  leads  upwards." 

Secondly,  the  conception  of  the  metempsychosis  is  thoroughly  coherent 
with  Plato's  whole  philosophy.  If  he  was  in  earnest  about  any  doctrine, 
it  was  the  doctrine  that  all  knowledge  is  reminiscence.  The  following 
declarations  are  his.  "  Soul  is  older  than  body."  "Souls are  continually 
born  over  again  from  Hades  into  this  life."  "  To  search  and  learn  is 
simply  to  revive  the  images  of  what  the  soul  saw  in  its  pre-existent  state 

13 


190       GREEK  AND  ROMAN   DOCTRINE   OF   A   FUTURE   LIFE. 


of  being  in  the  world  of  realities/'"  Why  should  we  hesitate  to  attribute 
a  sincere  belief  in  the  metempsychosis  to  the  acknowledged  author  of 
the  doctrine  that  the  soul  lived  in  another  world  before  appearing  here, 
and  that  its  knowledge  is  but  reminiscence?  If  born  from  the  other 
world  once,  we  may  be  many  times  ;  and  then  all  that  is  wanted  to  com- 
plete the  dogma  of  transmigration  is  the  idea  of  a  presiding  justice.  Had 
not  Plato  that  idea  ? 

Thirdly,  the  doctrine  of  a  judicial  metempsychosis  was  most  profoundly 
rooted  in  the  popular  faith,  as  a  strict  verity,  throughout  the  great  East, 
ages  before  the  time  of  Plato,  and  was  familiarly  known  throughout 
Greece  in  his  time.  It  had  been  imported  thither  by  Musseus  and 
Orpheus  at  an  early  period,  was  afterwards  widely  recommended  and 
established  by  the  Pythagoreans,  and  was  unquestionably  held  by  many 
of  Plato's  contemporaries.  He  refers  once  to  those  "who  strongly  believe 
that  murderers  who  have  gone  to  Hades  will  be  obliged  to  come  back 
and  end  their  next  lives  by  suffering  the  same  fate  which  they  had  before 
inflicted  on  others."^*  It  is  also  a  remarkable  fact  that  he  states  the  con- 
ditions of  transmigration,  and  the  means  of  securing  exemption  from  it, 
in  the  same  way  that  the  Hindus  have  from  immemorial  time : — "  The 
soul  which  has  beheld  the  essence  of  truth  remains  free  from  harm  until 
the  next  revolution ;  and  if  it  can  preserve  the  vision  of  the  truth  it 
shall  always  remain  free  from  harm,'^  that  is,  be  exempt  from  birth  ;  but 
**  when  it  fails  to  behold  the  field  of  truth  it  falls  to  the  earth  and  is  im- 
planted in  a  body."^  This  statement — and  several  others  in  the  context 
— corresponds  precisely  with  Hindu  theology,  which  proclaims  that  the 
soul,  upon  attaining  real  wisdom, — that  is,  upon  penetrating  beneath  illu- 
sions and  gazing  on  reality, — is  freed  from  the  painful  necessity  of  re- 
peated births.  Now,  since  the  Hindus  and  the  Pythagoreans  held  the 
doctrine  as  a  severe  truth,  and  Plato  states  it  in  the  identical  forms 
which  they  employed,  and  never  implies  that  he  is  merely  poetizing,  we 
naturally  conclude  that  he,  too,  veritably  inculcates  it  as  fact. 

Finally,  we  are  the  more  confirmed  in  this  supposition  when  we  find 
that  his  lineal  disciples  and  most  competent  expounders,  such  as  Proclus, 
and  nearly  all  his  later  commentators,  such  as  Kitter,  have  so  understood 
him.  The  great  chorus  of  his  interpreters,  from  Plotinus  to  Leroux,  with 
scarcely  a  dissentient  voice,  approve  the  opinion  pronounced  by  the 
learned  German  historian  of  philosophy,  that  "the  conception  of  the 
metempsychosis  is  so  closely  interwoven  both  with  his  physical  system 
and  with  his  ethical  as  to  justify  the  conviction  that  Plato  looked  upon  it 
as  legitimate  and  valid,  and  not  as  a  merely  figurative  exposition  of  the 
soul's  life  after  death."  To  sum  up  the  whole  in  one  sentence :  Plato 
taught  with  grave  earnestness  the  immortality  of  the  soul,  subject  to  a 
discriminating  retribution,  which  opened  for  its  temporary  residences 
three  local  regions,  heaven,  earth,  and  Hades,  and  which  sometimes  led 

»  Menexenus,  15.  28  The  Laws,  b.  ix.  ch.  10.  29  phaedrus,  ^)-62. 


GREEK  AND   ROMAN  DOCTRINE   OF   A  FUTURE   LIFE.        191 


it  through  different  grades  of  embodied  being.  "0  thou  youth  who 
thinkest  that  thou  art  neglected  by  the  gods,  the  person  who  has  become 
more  wicked  departs  to  the  more  wicked  souls ;  but  he  who  has  become 
better  departs  to  the  better  souls,  both  in  life  and  in  all  deaths.''^" 

Whether  Aristotle  taught  or  denied  the  immortality  of  the  soul  has 
been  the  subject  of  innumerable  debates  from  his  own  time  until  now. 
It  is  certainly  a  most  ominous  fact  that  his  great  name  has  been  cited  as 
a,uthority  for  rejecting  the  doctrine  of  a  future  life  by  so  many  of  his 
keenest  followers ;  for  this  has  been  true  of  weighty  representatives  of 
every  generation  of  his  disciples.  Antagonistic  advocates  have  collected 
from  his  works  a  large  number  of  varying  statements,  endeavoring  to  dis- 
tinguish between  the  literal  and  the  figurative,  the  esoteric  and  the  popu- 
lar. It  is  not  worth  our  while  here,  either  for  their  intrinsic  interest  or 
for  their  historic  importance,  to  quote  the  passages  and  examine  the  argu- 
ments. All  that  is  required  for  our  purpose  may  be  expressed  in  the 
language  of  Eitter,  who  has  carefully  investigated  the  whole  subject: — 
**  No  passage  in  his  extant  works  is  decisive ;  but,  from  the  general  con- 
text of  his  doctrine,  it  is  clear  that  he  had  no  conception  of  the  immor- 
tality of  any  individual  rational  entity."^^ 

It  would  take  a  whole  volume  instead  of  a  chapter  to  set  forth  the 
multifarious  contrasting  tenets  of  individual  Greek  philosophers,  from 
the  age  of  Pherecydes  to  that  of  lamblichus,  in  relation  to  a  future  life. 
Not  a  few  held,  with  Empedocles,  that  human  life  is  a  penal  state,  the 
doom  of  such  immortal  souls  as  for  guilt  have  been  disgraced  and  ex- 
pelled from  heaven.  *'  Man  is  a  fallen  god  condemned  to  wander  on  the 
earth,  sky-aspiring  but  sense-clouded."  Purged  by  a  sufficient  penance, 
he  returns  to  his  former  godlike  existence.  "  When,  leaving  this  body, 
thou  comest  to  the  free  ether,  thou  shalt  be  no  longer  a  mortal,  but  an 
undying  god."  Notions  of  this  sort  fairly  represent  no  small  proportion 
of  the  speculations  upon  the  fate  of  the  soul  which  often  reappear 
throughout  the  course  of  Greek  literature.  Another  class  of  philosophers 
are  represented  by  such  names  as  Marcus  Antoninus,  who,  comparing 
death  to  disembarkation  at  the  close  of  a  voyage,  says,  "If  you  land  upon 
another  life,  it  will  not  be  empty  of  gods :  if  you  land  in  nonentity,  you 
will  have  done  with  pleasures,  pain%  and  drudgery."'^  And  again  he 
writes,  "If  souls  survive,  how  has  ethereal  space  made  room  for  them  all 
from  eternity  ?  How  has  the  earth  found  room  for  all  the  bodies  buried 
in  it  ?  The  solution  of  the  latter  problem  will  solve  the  former.  The 
corpse  turns  to  dust  and  makes  space  for  another  :  so  the  spirit,  let  loose 
into  the  air,  after  a  while  dissolves,  and  is  either  renewed  into  another 
soul  or  absorbed  into  the  universe.  Thus  room  is  made  for  succession."^ 
These  passages,  it  will  be  observed,  leave  the  survival  of  the  soul  at  all 
entirely  hypothetical,  and,  even  supposing  it  to  survive,  allow  it  but  a 


«>  The  Laws,  lib.  x.  cap.  13.  M  HiBt.  Anc.  Phil.  p.  iii.  b.  ix.  ch.  4. 

82  Meditationes,  lib.  iii.  cap.  3.  83  ibid.  lib.  iv.  cap.  21. 


192       GREEK  AND   ROMAN  DOCTRINE   OF  A  FUTURE   LIFE. 


temporary  duration.  Such  was  the  common  view  of  the  great  sect  of  the 
Stoics.  They  all  agreed  that  there  was  no  real  immortality  for  the  soul : 
but  they  differed  greatly  as  to  the  time  of  its  dissolution.  In  the  words 
of  Cicero,  "ZH'w  mansuros  aiunt  animos ;  sempo",  negant:"  they  say  souls 
endure  for  a  long  time,  but  not  forever.  Clean thes  taught  that  th© 
intensity  of  existence  after  death  would  depend  on  the  strength  or  weak- 
ness of  the  particular  soul.  Chrysippus  held  that  only  the  souls  of  the 
wise  and  good  would  survive  at  all.^*  Pansetius  said  the  soul  always  died 
with  the  body,  because  it  was  born  with  it, — which  he  proved  by  the  re- 
semblances of  children's  souls  to  those  of  their  parents.^^  Seneca  has  a 
great  many  contradictory  passages  on  this  subject  in  his  works ;  but  his 
preponderant  authority,  upon  the  whole,  is  that  the  soul  and  the  body 
perish  together.^  At  one  time  he  says,  "  The  day  thou  fearest  as  the  last 
is  the  birthday  of  eternity."  "  As  an  infant  in  the  womb  is  preparing 
to  dwell  in  this  world,  so  ought  we  to  consider  our  present  life  as  a  pre- 
paration for  the  life  to  come."^*'  At  another  time  he  says,  with  stunning 
bluntness,  "  There  is  nothing  after  death,  and  death  itself  is  nothing." 

Post  mortem  nihil  est,  ipsaque  mors  nihil.88 

Besides  the  mystics,  like  Plotinus,  who  affirmed  the  strict  eternity  of 
the  soul,  and  the  Stoics,  like  Poseidonius,  who  believed  that  the  soul, 
having  had  a  beginning,  must  have  an  end,  although  it  might  endure  for 
a  long  period  after  leaving  the  body,  there  were  among  the  Greeks  and 
Romans  two  other  classes  of  believers  in  a  future  life, — namely,  the  igno- 
rant  body  of  the  people,  who  credited,  more  or  less  fully,  the  common  fables 
concerning  Hades;  and  an  educated  body  of  select  minds,  who,  while 
casting  off  the  popular  superstitions,  yet  clung  tenaciously  to  the  great 
fact  of  immortality  in  some  form  or  other,  without  attempting  to  define 
the  precise  mode  of  it. 

There  was  among  the  illiterate  populace,  both  Greek  and  Roman,  even 
from  the  age  of  Eumolpus  to  that  of  Augustus,  a  good  deal  of  firm  faith 
in  a  future  life,  according  to  the  gross  scheme  and  particulars  preserved 
to  us  still  in  the  classic  mythology.  A  thousand  current  allusions  and 
statements  in  the  general  literature  of  those  times  prove  the  actual 
existence  of  a  common  and  literal  belief  in  Hades  with  all  its  accompani- 
ments. This  was  far  from  being,  m  the  average  apprehension,  a  mere 
myth.  Plato  says,  "  Many,  of  their  own  accord,  have  wished  to  descend 
into  Hades,  induced  by  the  hope  of  there  seeing  and  being  with  those 
they  have  loved. "^^  He  also  says,  "  When  a  man  is  about  to  die,  the 
stories  of  future  punishment  which  he  had  formerly  ridiculed  trouble 
him  with  fears  of  their  truth."***  And  that  frightful  accounts  of  hell 
really  swayed  and  terrified  the  people,  even  so  late  as  the  time  of  the 


84  Plutarch,  Plac.  Phil.  iv.  7.  85  Xusc.  Qusest.  lib.  i.  cap.  32. 

86  Christoph  Meiners,  Vermischte  Philosophische  Schriften.    Commentarius  quo  Stoicorum  Sen- 
tentiae  de  Animorum  post  mortem  Statu  satis  illustrantor. 
»Epi8t.  102.  88  Troades,  1.  397.  39  phsedo,  34.  *o  RepubUc,  lib.  i.  cap.  5. 


GREEK  AND   ROMAN  DOCTRINE   OF   A   FUTURE   LIFE.       193 


Roman  republic,  appears  from  the  earnest  and  Elaborate  arguments  em- 
ployed by  various  writers  to  refute  them. 

The  same  thing  is  shown  by  the  religious  ritual  enacted  at  funerals 
and  festivals,  the  forms  of  public  and  private  worship  observed  till  after 
the  conversion  of  Constantine.  The  cake  of  rice  and  honey  borne  in 
the  dead  hand  for  Cerberus,  the  periodical  oflferings  to  the  ghosts  of  the 
departed,  as  at  the  festivals  called  Feralia  and  Parentalia,"  the  pictures 
of  the  scenery  of  the  under-world,  hung  in  the  temples,  of  which  there 
was  a  famous  one  by  Polygnotus,*^ — all  imply  a  literal  crediting  of  the 
vulgar  doctrine.  Altars  were  set  up  on  the  spots  where  Tiberius  and 
Caius  Gracchus  were  murdered,  and  services  were  there  performed  in 
honor  of  their  nianes.  Festus,  an  old  Roman  lexicographer  who  lived 
in  the  second  or  third  century,  tells  us  there  was  in  the  Comitium  a 
stone-covered  pit  which  was  supposed  to  be  the  mouth  of  Orcus,  and  was 
opened  three  days  in  the  year  for  souls  to  rise  out  into  the  upper  world.*^ 
Apuleius  describes,  in  his  treatise  on  "  the  god  of  Socrates,"  the  Roman 
conceptions  of  the  departed  spirits  of  men.  They  called  all  disembodied 
human  souls  "  lemures."  Those  of  good  men  were  "  lares,"  those  of  bad 
men  "larvse."  And  when  it  was  uncertain  whether  the  specified  soul 
was  a  lar  or  a  larva,  it  was  named  "  manes."  The  lares  were  mild  house- 
hold gods  to  their  posterity.  The  larvae  were  wandering,  frightful  shapes, 
harmless  to  the  pious,  but  destructive  to  the  reprobate.** 

The  belief  in  necromancy  is  well  known  to  have  prevailed  extensively 
among  the  Greeks  and  Romans.  Aristophanes  represents  the  coward, 
Pisander,  going  to  a  necromancer  and  asking  to  "see  his  own  soul,  which 
had  long  departed,  leaving  him  a  man  with  breath  alone."*^  In  Latin 
literature  no  popular  terror  is  more  frequently  alluded  to  or  exemplified 
than  the  dread  of  seeing  ghosts.  Every  one  will  recall  the  story  of  the 
phantom  that  appeared  in  the  tent  of  Brutus  before  the  battle  of  Philippi. 
It  pervades  the  "  Haunted  House"  of  Plautus.  Callimachus  wrote  the 
following  couplet  as  an  epitaph  on  the  celebrated  misanthrope: — 

"  Timon,  hat'st  thoii  the  world  or  Hades  worse  ?     Speak  clear ! 
Hades,  0  fool,  because  there  are  more  of  us  here  I"*^ 

Pythagoras  is  said  once  to  have  explained  an  earthquake  as  being  caused 
by  a  synod  of  ghosts  assembled  under  ground  !  It  is  one  of  the  best  of 
the  numerous  jokes  attributed  to  the  great  Samian ;  a  good  nut  for  the 
spirit-rappers  to  crack.  There  is  an  epigram  by  Diogenes  Laertius,  on 
one  Lycon,  who  died  of  the  gout : — 

"  He  who  before  could  not  so  much  as  walk  alone, 
The  whole  long  road  to  Hades  travell'd  in  one  night !" 

Philostratus  declares  that  the  shade  of  "ApoUonius  appeared  to  a  skeptical 
disciple  of  his  and  said,  "  The  soul  is  immortal."*^     It  is  unquestionable 


«  Ovid,  Fasti,  lib.  iL  11.  630-580.  «  Pausanias,  lib.  x.  cap.  28. 

^  De  Significatione  Verborum,  verbum  "  Manalis."     **  Lessing,  Wie  die  Alten  den  Tod  gebildet. 

^  Aves,  1. 1486.  '        <«  Epigram  IV.  «  vita  Apollonii,  lib.  viii.  cap.  31. 


194        GREEK  AND   ROMAN   DOCTRINE,  OF  A  FUTURE   LIFE. 


that  the  superstitious  fdbles  about  the  under-world  and  ghosts  had  a 
powerful  hold,  for  a  very  long  period,  upon  the  Greek  and  Koman 
imagination,  and  were  widely  accepted  as  facts. 

At  the  same  time,  there  were  many  persons  of  more  advanced  culture 
to  whom  such  coarse  and  fanciful  representations  had  become  incredible, 
but  who  still  held  loyally  to  the  simple  idea  of  the  survival  of  the  soul. 
They  cherished  a  strong  expectation  of  another  life,  although  they  rejected 
the  revolting  form  and  drapery  in  which  the  doctrine  was  usually  set 
forth.  Xenophon  puts  the  following  speech  into  the  mouth  of  the  ex- 
piring Cyrus: — "I  was  never  able,  my  children,  to  persuade  myself  that 
bhe  soul,  as  long  as  it  was  in  a  mortal  body,  lived,  but  when  it  was  removed 
from  this,  that  it  died ;  neither  could  I  believe  that  the  soul  ceased  to 
think  when  separated  from  the  unthinking  and  senseless  body ;  but  it 
seemed  tb  me  most  probable  that  when  pure  and  free  from  any  union 
with  the  body,  then  it  became  most  wise.''^  Every  one  has  read  of  the 
young  man  whose  faith  and  curiosity  were  so  excited  by  Plato's  writings 
that  he  committed  suicide  to  test  the  fact  of  futurity.  Callimachus  tells 
the  story  neatly : — 

"  Cleombrotus,  the  Ambracian,  having  said,  '  Farewell, 
O  sun !'  leap'd  from  a  lofty  wall  into  the  world 
Of  ghosts.    No  deadly  ill  had  chanced  to  him  at  all ; 
But  he  had  read  in  Plato's  book  upon  the  soul."*^ 

The  falling  of  Cato  on  his  sword  at  Utica,  after  carefully  perusing  the 
Phsedo,  is  equally  familiar. 

In  the  case  of  Cicero,  too, — notwithstanding  his  fluctuations  of  feeling 
and  the  obvious  contradictions  of  sentiment  in  some  of  his  letters  and 
his  more  deliberate  essays, — it  is,  upon  the  whole,  plain  enough  that, 
while  he  always  regarded  the  vulgar  notions  as  puerile  falsehoods,  the 
hope  of  a  glorious  life  to  come  was  powerful  in  him.  This  may  be  stated 
as  the  result  of  a  patient  investigation  and  balancing  of  all  that  he  says 
on  the  subject,  and  of  the  circumstances  under  which  he  says  it.  To  cite 
and  criticize  the  passages  here  would  occupy  too  much  space  to  too  little 
profit. 

At  the  siege  of  Jerusalem,  Titus  made  a  speech  to  his  soldiers,  in  the 
course  of  it  saying  to  them,  "  Those  souls  which  are  severed  from  their 
fleshly  bodies  by  the  sword  in  battle,  are  received  by  the  pure  ether  and 
joined  to  that  company  which  are  placed  among  the  stars."^  The 
beautiful  story  of  Cupid  and  Psyche,  that  loveliest  of  all  the  myths  con- 
cerning the  immortality  of  the  soul,  was  a  creation  by  no  means  foreign 
to  the  prevalent  ideas  and  feelings  of  the  time  when  it  was  written. 
The  "  Dissertations"  of  Maximus  Tyrius  abound  with  sentences  like  the 
following.  "  This  very  thing  which  the  multitude  call  death  is  the  birth 
of  a  new  life,  and  the  beginning  of  immortality."^^  "  When  Pherecydes 
lay  sick,  conscious  of  spiritual  energy,  he  cared  not  for  bodily  disease, 

«  Cyropaedia,  lib.  viii.  cap.  7.  ^  Epigram  XXIV.  w  Josephus,  De  Bell.  Ub.  vi.  cap.  1.  5i  Diss.  XXV. 


GREEK  AND   ROMAN  DOCTRINE   OF   A  FUTURE   LIFE.        195 


his  soul  standing  erect  and  looking  for  release  from  its  cumbersome 
vestment.  So  a  man  in  chains,  seeing  the  walls  of  his  prison  crumbling, 
waits  for  deliverance,  that  from  the  darkness  in  which  he  has  been  buried 
he  may  soar  to  the  ethereal  regions  and  be  filled  with  glorious  light."^^ 

The  conception  of  man  as  a  member  of  the  cosmic  family  of  gods  and 
genii  was  known  to  all  the  classic  philosophers,  and  was  cherished  by  the 
larger  portion  of  them.  Pindar  affirms  one  origin  for  gods  and  men. 
Plato  makes  wise  souls  accompany  the  gods  in  their  excursions  about  the 
sky.  Cicero  argues  that  heaven,  and  not  Hades,  is  the  destination  of  the 
soul  at  death,  because  the  soul,  being  lighter  than  the  earthly  elements 
surrounding  it  here,  would  rise  aloft  through  the  natural  force  of  gravi- 
tation.^ Plutarch  says,  "  Demons  are  the  spies  and  scouts  of  the  gods, 
wandering  and  circuiting  around  on  their  commands."  Disembodied 
souls  and  demons  were  the  same.  The  prevalence  of  such  ideas  as  these 
produced  in  the  Greek  and  Eoman  imagination  a  profound  sense  of 
invisible  beings,  a  sense  which  was  further  intensified  by  the  popular 
personifications  of  all  natural  forces,  as  in  fountains  and  trees,  full  of 
lapsing  naiads  and  rustling  dryads.  An  illustrative  fact  is  furnished 
by  an  effect  of  the  tradition  that  Thetis,  snatching  the  body  of  Achilles 
from  the  funeral-pile,  conveyed  him  to  Leuke,  an  island  in  the  Black 
Sea.  The  mariners  sailing  by  often  fancied  they  saw  his  mighty  shade 
flitting  along  the  shore  in  the  dusk  of  evening.^  But  a  passage  in  Hesiod 
yields  a  more  adequate  illustration  : — "When  the  mortal  remains  of  those 
who  flourished  during  the  golden  age  were  hidden  beneath  the  earth, 
their  souls  became  beneficent  demons,  still  hovering  over  the  world  they 
once  inhabited,  and  still  watching,  clothed  in  thin  air  and  gliding 
rapidly  through  every  region  of  the  earth,  as  guardians  over  the  affairs 
of  men."^ 

But  there  were  always  some  who  denied  the  common  doctrine  of  a 
future  life  and  scoffed  at  its  physical  features.  Through  the  absurd 
extravagances  of  poets  and  augurs,  and  through  the  growth  of  critical 
thought,  this  unbelief  went  on  increasing  from  the  days  of  Anaxagoras, 
when  it  was  death  to  call  the  sun  a  ball  of  fire,  to  the  days  of  Catiline, 
when  Julius  Csesar  could  be  chosen  Pontifex  Maximus,  almost  before  the 
Senate  had  ceased  to  reverberate  his  voice  openly  asserting  that  death 
was  the  utter  end  of  man.  Plutarch  dilates  upon  the  wide  skepticism 
of  the  Greeks  as  to  the  infernal  world,  at  the  close  of  his  essay  on  the 
maxim,'  "  Live  concealed."  The  portentous  growth  of  irreverent  un- 
belief, the  immense  change  of  feeling  from  awe  to  ribaldry,  is 'made 
obvious  by  a  glance  from  the  known  gravity  of  Hesiod's  "Descent  of 
Theseus  and  Pirithous  into  Hades,"  to  Lucian's  "  Kataplous,"  which  re- 
presents the  cobbler  Mycillus  leaping  from  the  banks  of  the  Styx,  swim- 
ming after  Charon's  boat,  climbing  into  it  upon  the  shoulders  of  the 


62  Diss.  XLI.  63  Tusc.  Quest,  lib  i.  cap.  17.  64  Mtiller,  Greek  Literature,  ch.  vi. 

M  Works  and  Days,  Ub.  i.  U.  120-125. 


196       GREEK  AND  ROMAN  DOCTRINE   OF  A  FUTURE   LIFE. 


tyrant  Megapenthes  and  tormenting  him  the  whole  way.  Pliny,  in  his 
Natural  History,  affirms  that  death  is  an  everlasting  sleep.^  The  whole 
great  sect  of  the  Epicureans  united  in  supporting  that  belief  by  the 
combined  force  of  ridicule  and  argument.  Their  views  are  the  most  fully 
and  ably  defended  by  the  consummate  Lucretius,  in  his  masterly  poem  on 
the  "Nature  of  Things."  Horace,^''  Juvenal,^®  Persius,^'  concur  in  scout- 
ing at  the  tales  which  once,  when  recited  on  the  stage,  had  made  vast 
audiences  perceptibly  tremble.^  And  Cicero  asks,  "  What  old  woman  is 
so  insane  as  to  fear  these  things  V'^^ 

There  were  two  classes  of  persons  who  sought  differently  to  free  man- 
kind from  the  terrors  which  had  invested  the  whole  prospect  of  death 
and  another  world.  The  first  were  the  materialists,  who  endeavored  to 
prove  that  death  was  to  man  the  absolute  end  of  every  thing.  Secondly, 
there  were  the  later  Platonists,  who  maintained  that  this  world  is  the 
only  Hades,  that  heaven  is  our  home,  that  all  death  is  ascent  to  better 
life.  "To  remain  on  high  with  the  gods  is  life;  to  descend  into  this 
world  is  death,  a  descent  into  Orcus,"  they  said.  The  following  couplet, 
of  an  unknown  date,  is  translated  from  the  Greek  Anthology : — 

"  Diogenes,  whose  tub  stood  by  the  road, 
Now,  being  dead,  has  the  stars  for  his  abode." 

Macrobius  writes,  in  his  commentary  on  the  "Dream  of  Scipio,"  "Here, 
on  earth,  is  the  cavern  of  Dis,  the  infernal  region.  The  river  of  oblivion 
is  the  wandering  of  the  mind  forgetting  the  majesty  of  its  former  life 
and  thinking  a  residence  in  the  body  the  only  life.  Phlegethon  is  the 
fires  of  wrath  and  desire.  Acheron  is  retributive  sadness.  Cocytus  is 
wailing  tears.  Styx  is  the  whirlpool  of  hatreds.  The  vulture  eternally 
tearing  the  liver  is  the  torment  of  an  evil  conscience."^* 

To  the  ancient  Greek  in  general, death  was  a  sad  doom.  When  he  lost 
a  friend,  he  sighed  a  melancholy  farewell  after  hinj  to  the  faded  shore 
of  ghosts.  Summoned  himself,  he  departed  with  a  lingering  look  at  the 
sun,  and  a  tearful  adieu  to  the  bright  day  and  the  green  earth.  To  the 
Roman,  death  was  a  grim  reality.  To  meet  it  himself  he  girded  up  his 
loins  with  artificial  firmness.  But  at  its  ravages  among  his  friends  he 
wailed  in  anguished  abandonment.  To  his  dying  vision  there  was  indeed 
a  future ;  but  shapes  of  distrust  and  shadow  stood  upon  its  disconsolate 
borders  ;  and,  when  the  prospect  had  no  horror,  he  still  shrank  from  its 
poppied  gloom. 

66  Lib.  ii.  cap.  7.  67  Lib.  i.  epist.  16.  68  gat.  IL  69  gat.  IL 

•0  Tusc.  Quest,  lib.  i.  cap.  16.  «  Ibid.  cap.  21.  62  Lib.  i.  cap.  9, 10. 


MOHAMMEDAN  DOCTRINE   OF   A   FUTURE   LIFE.  197 


CHAPTER    XI. 

'  MOHAMMEDAN   DOCTRINE    OF   A   FUTURE   LIFE. 

Islam  has  been  a  mighty  power  in  the  earth  since  the  middle  of  the 
seventh  century.  A  more  energetic  and  trenchant  faith  than  it  was  for  eight 
hundred  years  has  not  appeared  among  men.  Finally  expelled  from  its 
startling  encampments  in  Spain  and  the  Archipelago,  it  still  rules  with 
tenacious  hold  over  Turkey,  a  part  of  Tartary,  Palestine,  Persia,  Arabia, 
and  large  portions  of  Africa.  At  this  moment,  as  to  adherence  and 
influence,  it  is  subordinate  only  to  the  two  foremost  religious  systems 
in  the  world, — Buddhism  and  Christianity.  The  dogmatic  structure  of 
Islam  as  a  theology  and  its  practical  power  as  an  experimental  religion 
offer  a  problem  of  the  gravest  interest.  But  we  must  hasten  on  to  give 
an  exposition  of  merely  those  elements  in  it  which  are  connected  with 
its  doctrine  of  a  future  life. 

It  is  a  matter  of  entire  notoriety  that  there  is  but  the  least  amount 
of  originality  in  the  tenets  of  the  Mohammedan  faith.  The  blending 
together  of  those  tenets  was  distinctive,  the  unifying  soul  breathed  into 
them  was  a  new  creation,  and  the  great  aim  to  which  the  whole  was 
subordinated  was  peculiar;  but  the  component  doctrines  themselves, 
with  slight  exception,  existed  before  as  avowed  principles  in  the  various 
systems  of  belief  and  practice  that  prevailed  around.  Mohammed 
adopted  many  of  the  notions  and  customs  of  the  pagan  Arabs,  the 
central  dogma  of  the  Jews  as  to  the  unity  of  God,  most  of  the  tradi- 
tions of  the  Hebrew  Scriptures,  innumerable  fanciful  conceits  of  the 
Rabbins,^  whole  doctrines  of  the  Magians  with  their  details,  some  views 
of  the  Gnostics,  and  extensive  portions  of  a  corrupted  Christianity, 
grouping  them  together  with  many  modifications  of  his  own,  and  such 
additions  as  his  genius  afforded  and  his  exigencies  required.  The  motley 
strangely  results  in  a  compact  and  systematic  working  faith. 

The  Islamites  are  divided  into  two  great  sects, — the  Sunnees  and  the 
Sheeahs.  The  Arabs,  Tartars,  and  Turks  are  Sunnees,  are  dominant  in 
numbers  and  authority,  are  strict  literalists,  and  are  commonly  con- 
sidered the  orthodox  believers.  The  Persians  are  Sheeahs,  are  inferior 
in  point  of  numbers,  are  somewhat  freer  in  certain  interpretations, 
placing  a  mass  of  tradition,  like  the  Jewish  Mischna,  on  a  level  with  the 
Koran,^  and  are  usually  regarded  as  heretical.     To  apply  our  own  eccle- 


1  Rabbi  Abraham  Geiger,  Prize  Essay  upon  the  question,  proposed  by  the  University  of  Bonn, 
'Was  hat  Mohammed  aus  dem  Judenthum  aufgenommen  ?" 

2  Merrick,  Translation  of  the  Sheeah  Traditions  of  Mohammed  in  the  Hyat-ul-Kuloob,  note  x. 


198  MOHAMMEDAN  DOCTRINE   OP   A  FUTURE   LIFE. 


siastical  phraseology  to  them,  the  latter  are  the  Moslem  Protestants,  the 
former  the  Moslem  Catholics.  Yet  in  relation  to  almost  every  thing 
which  should  seem  at  all  fundamental  or  vital  they  agree  in  their 
teachings.  Their  differences  in  general  are  upon  trivial  opinions,  or 
especially  upon  ritual  particulars.  For  instance,  the  Sheeahs  send  all 
the  Sunnees  to  hell  because  in  their  ablutions  they  wash  from  the  elbow 
to  the  finger-tips;  the  Sunnees  return  the  compliment  to  their  rival 
sectarists  because  they  wash  from  the  finger-tips  to  the  elbow.  Within 
these  two  grand  denominations  of  Sheeah  and  Sunnee  ^re  found  a  mul- 
titude of  petty  sects,  separated  from  each  other  on  various  questions  of 
speculative  faith  and  ceremonial  practice.  Some  take  the  Koran  alone, 
and  that  in  its  plain  literal  sense,  as  their  authority.  Others  read  the 
Koran  in  the  explanatory  light  of  a  vast  collection  of  parables,  proverbs, 
legends,  purporting  to  be  from  Mohammed.  There  is  no  less  than  a 
score  of  mystic  allegorizing  sects^  who  reduce  almost  every  thing  in  the 
Koran  to  symbol,  or  spiritual  signification,  and  some  of  whom — as  the 
Sufis — are  the  most  rapt  and  imaginative  of  all  the  enthusiastic  devotees 
in  the  world. 

A  cardinal  point  in  the  Mohammedan  faith  is  the  asserted  existence 
of  angels,  celestial  and  infernal.  Eblis  is  Satan.  He  was  an  angel  of 
lofty  rank;  but  when  God  created  Adam  and  bade  all  the  angels  worship 
him,  Eblis  refused,  saying,  "I  was  created  of  fire,  he  of  clay:  I  am  more 
excellent  and  will  not  bow  to  him.''*  Upon  this  God  condemned  Eblis 
and  expelled  him  from  Paradise.  He  then  became  the  unappeasable  foe 
and  seducing  destroyer  of  men.  He  is  the  father  of  those  swarms  of 
jins,  or  evil  spirits,  who  crowd  all  hearts  and  space  with  temptations  and 
pave  the  ten  thousand  paths  to  hell  with  lures  for  men. 

The  next  consideration  preliminary  to  a  clear  exhibition  of  our  special 
.subject,  is  the  doctrine  of  predestination,  the  unflinching  fatalism  which 
pervades  and  crowns  this  religion.  The  breath  of  this  appalling  faith  is 
saturated  with  fatality,  and  its  very  name  of  Islam  means  "  Submission." 
In  heaven  the  prophet  saw  a  prodigious  wax  tablet,  called  the  "  Pre- 
served Table,''  on  which  were  written  the  decrees  of  all  events  between 
the  morning  of  creation  and  the  day  of  judgment.  The  burning  core 
of  Mohammed's  preaching  was  the  proclamation  of  the  one  true  God 
whose  volition  bears  the  irresistible  destiny  of  the  universe;  and  in- 
separably associated  with  this  was  an  intense  hatred  of  idolatry,  fanned 
by  the  wings  of  God's  wrath  and  producing  a  fanatic  sense  of  a  divine 
commission  to  avenge  him  on  his  insulters  and  vindicate  for  him  his 
rightful  worship  from  every  nation.  There  is  an  apparent  conflict 
between  the  Mohammedan  representations  of  God's  absolute  predestina- 
tion of  all  things,  and  the  abundant  exhortations  to  all  men  to  accept  the 
true  faith  and  bring  forth  good  works,  and  thus  make  sure  of  an  accept- 
able account  in  the  day  of  judgment.     The  former  make  God's  irreversi- 

'  Churchill,  Mount  Lebanon,  vol.  i.  ch.  xv.       4  Sale's  Translation  of  the  Koran,  ch.  vii. 


MOHAMMEDAN  DOCTRINE   OF  A  FUTURE   LIFE.  199 


ble  will  all  in  all.  The  latter  seem  to  place  alternative  conditions  be- 
fore men,  and  to  imply  in  them  a  power  of  choice.  But  this  is  a  contra- 
diction inseparable  from  the  discussion  of  God's  infinite  sovereignty  and 
man's  individual  freedom.  The  inconsistency  is  as  gross  in  Augustine 
and  Calvinism  as  it  is  in  the  Arabian  lawgiver  and  the  creed  of  the 
Sunnees.  The  Koran,  instead  of  solving  the  difficulty,  boldly  cuts  it,  and 
does  that  in  exactly  the  same  way  as  the  thorough  Calvinist.  God  has 
respectively  elected  and  reprobated  all  the  destined  inhabitants  of 
heaven  and  hell,  unalterably,  independently  of  their  choice  or  action. 
At  the  same  time,  reception  of  the  true  faith,  and  a  life  conformed  to  it, 
are  virtually  necessary  for  salvation,  because  it  is  decreed  that  all  the 
elect  shall  profess  and  obey  the  true  faith.  Their  obedient  reception  of 
it  proves  them  to  be  elected.  On  the  other  hand,  it  is  foreordained  that 
none  of  the  reprobate  shall  become  disciples  and  followers  of  the  Pro- 
phet. Their  rejection  of  him,  their  wicked  misbelief,  is  the  evidence  of 
their  original  reprobation.  As  the  Koran  itself  expresses  it,  salvation  is 
for  "  all  who  are  willing  to  be  warned ;  but  they  shall  not  be  warned  un- 
less God  please:''^  "all  who  shall  be  willing  to  walk  uprightly;  but  they 
shall  not  be  willing  unless  God  willeth.^'^ 

But  such  fine-drawn  distinctions  are  easily  lost  from  sight  or  spurned 
in  the  eager  affray  of  affairs  and  the  imminent  straits  of  the  soul. 
While  in  dogma  and  theory  the  profession  of  an  orthodox  belief,  together 
with  scrupulous  prayer,  fasting,  alms,  and  the  pilgrimage  to  Mecca,  or 
the  absence  of  these  things,  simply  denotes  the  foregone  determinations 
of  God  in  regard  to  the  given  individuals,  in  practice  and  feeling  the 
contrasted  beliefs  and  courses  of  conduct  are  held  to  obtain  heaven  and 
hell.  And  we  find,  accordingly,  that  Mohammed  spoke  as  if  God's 
primeval  ordination  had  fixed  all  things  forever,  whenever  he  wished  to 
awaken  in  his  followers  reckless  valor  and  implicit  submission.  "  Whole 
armies  cannot  slay  him  who  is  fated  to  die  in  his  bed.''  On  the  contrary, 
when  he  sought  to  win  converts,  to  move  his  hearers  by  threatenings  and 
persuasions,  he  spoke  as  if  every  thing  pertaining  to  human  weal  and 
woe,  present  and  future,  rested  on  conditions  within  the  choice  of  men. 
Say,  "  'There  is  but  one  God,  and  Mohammed  is  his  prophet,'  and  heaven 
shall  be  your  portion ;  but  cling  to  your  delusive  errors,  and  you  shall  be 
companions  of  the  infernal  fire."  Practically  speaking,  the  essence  of 
propagandist  Islam  was  a  sentiment  like  this.  All  men  who  do  not 
follow  Mohanlmed  are  accursed  misbelievers.  We  are  God's  chosen 
avengers,  the  commissioned  instruments  for  reducing  his  foes  to  submis- 
sion. Engaged  in  that  work,  the  hilts  of  all  our  scimitars  are  in  his 
hand.  He  snatches  his  servant-martyr  from  the  battle-field  to  heaven. 
Thus  the  weapons  of  the  unbelievers  send  their  slain  to  paradise,  while 
the  weapons  of  the  believers  send  their  slain  to  hell.  Up,  then,  with 
the  crescent  banner,  and,  dripping  with  idolatrous  gore,  let  it  gleam  over 

6  Koran,  ch.  Ixxiv.  6  Ibid.  ch.  Ixxxi. 


200  MOHAMMEDAN   DOCTRINE   OF  A  FUTURE   LIFE. 


mountain  and  plain  till  our  sickles  have  reaped  the  earth !  **  The  sword 
is  the  key  of  heaven  and  the  key  of  hell.  A  drop  of  blood  shed  in  the 
cause  of  Allah,  a  night  spent  in  arms,  is  of  more  avail  than  two  months 
of  fasting  and  prayer.  Whoever  falls  in  battle,  his  sins  are  forgiven.  In 
the  day  of  judgment  his  wounds  shall  be  resplendent  as  vermilion  and 
odoriferous  as  musk."'  An  infuriated  zeal  against  idolaters  and  un- 
believers inflamed  the  Moslem  heart,  a  fierce  martial  enthusiasm  filled 
the  Moslem  soul,  and  tangible  visions  of  paradise  and  hell  floated,  illu- 
minate, through  the  Moslem  imagination.  And  so  from  the  Persian 
Gulf  to  the  Caucasus,  from  Sierra  Leone  to  the  Pyrenees,  the  polity  of 
Mohammed  overran  the  nations,  with  the  Koran  in  its  left  hand,  the 
exterminating  blade  in  its  right,  one  thunder-shout  still  breaking  from 
its  awful  lips; — "  Profess  Islam,  and  live,  with  the  clear  prospect  of  eternal 
bliss  beyond  life ;  reject  it,  and  die,  with  the  full  certainty  of  eternal 
anguish  beyond  death."  When  the  crusading  Christians  and  the  Sara- 
cenic hosts  met  in  battle,  the  conflict  was  the  very  frenzy  of  fanaticism. 
"  There  the  question  of  salvation  or  damnation  lay  on  the  ground  between 
the  marshalled  armies,  to  be  fought  for  and  carried  by  the  stronger." 
Christ  and  Allah  encountered,  and  the  endless  fate  of  their  opposed 
followers  hung  on  the  swift-turning  issue.  "  Never  have  the  appalling 
ideas  of  the  invisible  world  so  much  and  so  distinctly  mingled  with  the 
fury  of  mortal  strife  as  in  this  instance.  To  the  eyes  of  Turk  and  Arab 
the  smoke  of  the  infernal  pit  appeared  to  break  up  from  the  ground  in 
the  rear  of  the  infidel  lines.  As  the  squadrons  of  the  faithful  moved  on 
to  the  charge,  that  pit  yawned  to  receive  the  miscreant  host;  and  in 
chasing  the  foe  the  prophet's  champions  believed  they  were  driving 
their  antagonists  down  the  very  slopes  of  perdition.  When  at  length 
steel  clashed  upon  steel  and  the  yell  of  death  shook  the  air,  the  strife 
was  not  so  much  between  arm  and  arm  as  between  spirit  and  spirit,  and 
each  deadly  thrust  was  felt  to  pierce  the  life  at  once  of  the  body  and  of 
the  soul."» 

That  terrible  superstition  prevails  almost  universally  among  the  Mus- 
sulmans, designated  the  **  Beating  in  the  Sepulchre,"  or  the  examina- 
tion and  torture  of  the  body  in  the  grave.  As  soon  as  a  corpse  is 
interred,  two  black  and  livid  angels,  called  the  Examiners^  whose  names 
are  Munkeer  and  Nakeer,  appear,  and  order  the  dead  person  to  sit  up  and 
answer  certain  questions  as  to  his  faith.  If  he  give  satisfactory  replies, 
they  suffer  him  to  rest  in  peace,  refreshed  by  airs  from  paradise ;  but  if 
he  prove  to  have  been  an  unbeliever  or  heretic,  they  beat  him  on  the 
temples  with  iron  maces  till  he  roars  aloud  with  pain  and  terror.  They 
then  press  the  earth  on  the  body,  which  remains  gnawed  and  stung  by 
dragons  and  scorpions  until  the  last  day.  Some  sects  give  a  figurative 
explanation  of  these  circumstances.  The  utter  denial  of  the  whole 
representation  is  a  schismatic  peculiarity  of  the  sect  of  Motozallites. 

7  Gibbon,  Decline  and  Fall  of  Rome,  ch.  1.  8  Taylor,  Hist,  of  Fanaticism,  sect.  vii. 


MOHAMMEDAN  DOCTRINE   OF  A  FUTURE   LIFE.  201 


But  all  true  believers,  both  Sunnee  and  Sheeah,  devoutly  accept  it  lite- 
rally. The  commentators  declare  that  it  is  implied  in  the  following  verse 
of  the  Koran  itself: — "How,  therefore,  will  it  be  with  them  when  they 
die  and  the  angels  shall  strike  their  faces  and  their  backs  ?"^ 

The  intermediate  state  of  souls  from  the  time  of  death  until  the  resur- 
rection has  been  the  subject  of  extensive  speculation  and  argument 
with  the  Islamites.  The  souls  of  the  prophets,  it  is  thought,  are  admitted 
directly  to  heaven.  The  souls  of  martyrs,  according  to  a  tradition  re- 
ceived from  Mohammed,  rest  in  heaven  in  the  crops  of  green  birds  who 
eat  of  the  fruits  and  drink  of  the  rivers  there.  As  to  the  location  of  the 
souls  of  the  common  crowd  of  the  faithful,  the  conclusions  are  various. 
Some  maintain  that  they  and  the  souls  of  the  impious  alike  sleep  in  the 
dust  until  the  end,  when  Israfil's  blasts  will  stir  them  into  life  to  be 
judged.  But  the  general  and  orthodox  impression  is  that  they  tarry  in 
one  of  the  heavens,  enjoying  a  preparatory  blessedness.  The  souls  of 
the  wicked,  it  is  commonly  held,  after  being  refused  a  place  in  the  tomb 
and  also  being  repulsed  from  heaven,  are  carried  down  to  the  lower 
abyss,  and  thrown  into  a  dungeon  under  a  green  rock,  or  into  the  jaw 
of  Eblis,  there  to  be  treated  with  foretastes  of  their  final  doom  until 
summoned  to  the  judgment.^** 

•A  very  prominent  doctrine  in  the  Moslem  creed  is  that  of  the  resur- 
rection of  the  body.  This  is  a  central  feature  in  the  orthodox  faith.  It 
is  expounded  in  all  the  emphatic  details  of  its  gross  literality  by  their 
authoritative  doctors,  and  is  dwelt  upon  with  unwearied  reiteration  by 
the  Koran.  True,  some  minor  heretical  sects  give  it  a  spiritual  inter- 
pretation ;  but  the  great  body  of  believers  accept  it  unhesitatingly  in  its 
most  physical  shape.  The  intrinsic  un naturalness  and  improbability  of 
the  dogma  were  evidently  felt  by  Mohammed  and  his  expositors ;  and  all 
the  more  they  strove  to  bolster  it  up  and  enforce  its  reception  by  vehe- 
ment affirmations  and  elaborate  illustrations.  In  the  second  chapter  of 
the  Koran  it  is  related  that,  in  order  to  remove  the  skepticism  of  Abraham 
as  to  the  resurrection,  God  wrought  the  miracle  of  restoring  four  birds 
which  had  been  cut  in  pieces  and  scattered.  In  chapter  seventh,  God 
says,  "  We  bring  rain  upon  a  withered  country  and  cause  the  fruits  to 
spring  forth.  Thus  will  we  bring  the  dead  from  their  graves."  The 
prophet  frequently  rebukes  those  who  reject  this  belief.  *'  What  aileth 
them,  that  they  believe  not  the  resurrection  ?""  "  Is  not  He  who  created 
*man  able  to  quicken  the  dead  V'^"^  "  The  scoffers  say,  *  Shall  we  be  raised 
to  life,  and  our  forefathers  too,  after  we  have  become  dust  and  bones  ? 
This  is  nothing  but  sorcery.^  "^'  First,  Israfil  will  blow  the  blast  of  con- 
sternation. After  an  interval,  he  will  blow  the  blast  of  examination,  at 
which  all  creatures  will  die  and  the  material  universe  will  melt  in  horror. 
Thirdly,  he  will  blow  the  blast  of  resurrection.     Upon  that  instant,  the 


8  Ch.  xlvii.  *>  Sale,  Preliminary  Discourse,  sect.  iv.  ^i  Ch.  Ixxxiv. 

M  Ch.  Ixxy.  "  Ch.  xxxvii.,  Ivi. 


202  MOHAMMEDAN  DOCTRINE   OP  A  FUTURE   LIFE. 


assembled  souls  of  mankind  will  issue  from  his  trumpet,  like  a  swarm  of 
bees,  and  fill  the  atmosphere,  seeking  to  be  reunited  to  their  former 
bodies,  which  will  then  be  restored,  even  to  their  very  hairs. 

The  day  of  judgment  immediately  follows.  This  is  the  dreadful  day 
for  which  all  other  days  were  made ;  and  it  will  come  with  blackness  and 
consternation  to  unbelievers  and  evil-doers,  but  with  peace  and  delight 
to  the  faithful.  The  total  race  of  man  will  be  gathered  in  one  place. 
Mohammed  will  first  advance  in  front,  to  the  right  hand,  as  intercessor 
for  the  professors  of  Islam.  The  preceding  prophets  will  appear  with 
their  followers.  Gabriel  will  hold  suspended  a  balance  so  stupendous 
that  one  scale  will  cover  paradise,  the  other  hell.  "  Hath  the  news  of 
the  overwhelming  day  of  judgment  reached  thee  ?"^*  "  Whoever  hath 
wrought  either  good  or  evil  of  the  weight  of  an  ant  shall  in  that  day 
behold  the  same."^^  An  infallible  scrutiny  shall  search  and  weigh  every 
man's  deeds,  and  exact  justice  shall  be  done,  and  no  foreign  help  can 
avail  any  one.  "  One  soul  shall  not  be  able  to  obtain  any  thing  in 
behalf  of  another  soul."^^  "Every  man  of  them  on  that  day  shall 
have  business  enough  of  his  own  to  employ  his  though ts."^'^  In  all  the 
Mohammedan  representations  of  this  great  trial  and  of  the  principles 
which  determine  its  decisions,  no  reference  is  made  to  the  doctrine  of 
predestination,  but  all  turns  on  strict  equity.  Eeckoning  a  reception  or 
rejection  of  the  true  faith  as  a  crowning  merit  or  demerit,  the  only 
question  is.  Do  his  good  works  outweigh,  by  so  much  as  a  hair,  his  evil 
works  ?  If  so,  he  goes  to  the  right ;  if  not,  he  must  take  the  left.  The 
solitary  trace  of  fatalism — or  rather  favoritism — is  this :  that  no  idolater, 
once  in  hell,  can  ever  possibly  be  released,  while  no  Islamite,  however 
wicked,  can  be  damned  eternally.  The  punishment  of  unbelievers  is 
everlasting,  that  of  believers  limited.  The  opposite  of  this  opinion  is  a 
great  heresy  with  the  generality  of  the  Moslems.  Some  say  the  judg- 
ment will  require  but  the  twinkling  of  an  eye ;  others  that  it  will  occupy 
fifty  thousand  years,  during  which  time  the  sun  will  be  drawn  from  its 
sheath  and  burn  insufferably,  and  the  wicked  will  stand  looking  up, 
their  feet  shod  with  shoes  of  fire,  and  their  skulls  boiling  like  pots.  At 
last,  when  sentence  has  been  passed  on  them,  all  souls  are  forced  to  try 
the  passage  of  al  Sirat,  a  bridge  thinner  than  a  hair,  sharper  than  a  razqr, 
and  hotter  than  flame,  spanning  in  one  frail  arch  the  immeasurable 
distance,  directly  over  hell,  from  earth  to  paradise.  Some  affect  a  meta- 
phorical solution  of  this  air-severing  causeway,  and  take  it  merely  as  a* 
symbol  of  the  true  Sirat,  or  bridge  of  this  world, — namely,  the  true  faith 
and  obedience ;  but  every  orthodox  Mussulman  firmly  holds  it  as  a 
physical  fact  to  be  surmounted  in  the  last  day.^^  Mohammed  leading 
the  way,  the  faithful  and  righteous  will  traverse  it  with  ease  and  as 
quickly  as  a  flash  of  lightning.     The  thin  edge  broadens  beneath  their 


1*  Koran,  ch.  Ixxxviii.  16  Jbid.  ch.  xcix.  '         ^  ibid.  ch.  Ixxxii. 

w  Ibid.  ch.  Ixxx.  w  W.  C.  Taylor,  Mohammedanism  and  its  Sects. 


MOHAMMEDAN   DOCTRINE  OF   A  FUTURE   LIFE.  203 


steps,  the  surrounding  support  of  convoying  angels*  wings  hides  the  fire- 
lake  below  from  their  sight,  and  they  are  swiftly  enveloped  in  paradise. 
But  as  the  infidel  with  his  evil  deeds  essays  to  cross,  thorns  entangle 
his  steps,  the  lurid  glare  beneath  blinds  him,  and  he  soon  topples  over 
and  whirls  into  the  blazing  abyss.  In  Dr.  Frothingham's  fine  translation 
from  Rlickert, — 

"When  the  wicked  o'er  it  goes,  stands  the  bridge  all  sparkling; 
And  his  mind  bewilder'd  grows,  and  his  eye  s\\im8  darkling. 
"Wakening,  giddying,  then  comes  in,  with  a  deadly  fright,  • 

Memory  of  all  his  sin,  rushing  on  his  sight. 
But  when  forward  steps  the  just,  he  is  safe  e'en  here: 
Bound  him  gathers  holy  trust,  and  drives  back  his  fear. 
Each  good  deed 's  a  mist,  that  wide,  golden  borders  gets ; 
And  for  him  the  bridge,  each  side,  shines  with  parapets." 

Between  hell  and  paradise  is  an  impassable  wall, — al  Araf, — separating 
the  tormented  from  the  happy,  and  covered  with  those  souls  whose  good 
works  exactly  counterpoise  their  evil  works,  and  who  are,  consequently, 
fitted  for  neither  place.  The  prophet  and  his  expounders  have  much  to 
say  of  this  narrow  intermediate  abode.^*  Its  lukewarm  denizens  are  con- 
temptuously spoken  of.  It  is  said  that  Ar§.f  seems  hell  to  the  blessed 
but  paradise  to  the  damned ;  for  does  not  every  thing  depend  on  the 
point  of  view? 

The  Mohammedan  descriptions  of  the  doom  of  the  wicked,  the  tor- 
ments of  hell,  are  constantly  repeated  and  are  copious  and  vivid.  Refer- 
ence to  chapter  and  verse  would  be  superfluous,  since  almost  every  page 
of  the  Koran  abounds  in  such  tints  and  tones  as  the  following.  "  The 
unbelievers  shall  be  companions  of  hell-fire  forever."  "  Those  who  dis- 
believe we  will  surely  cast  to  be  broiled  in  hell-fire :  so  often  as  their 
skins  shall  be  well  burned  we  will  give  them  other  skins  in  exchange, 
that  they  may  taste  the  sharper  torment."  "  I  will  fill  hell  entirely  full 
of  genii  and  men."  "  They  shall  be  dragged  on  their  faces  into  hell,  and 
it  shall  be  said  unto  them,  *  Taste  ye  that  torment  of  hell-fire  which  ye 
rejected  as  a  falsehood.'  "  "  The  unbelievers  shall  be  driven  into  hell  by 
troops"  "  They  shall  be  taken  by  the  forelocks  and  the  feet  and  flung 
into  hell,  where  they  shall  drink  scalding  water."  "  Their  only  enter- 
tainment shall  be  boiling  water,  and  they  shall  be  fuel  for  hell."  "  The 
smoke  of  hell  shall  cast  forth  sparks  as  big  as  towers,  resembling  yellow 
camels  in  color."  "  They  who  believe  not  shall  have  garments  of  fire 
fitted  on  them,  and  they  shall  be  beaten  with  maces  of  red-hot  iron." 
"  The  true  believers,  lying  on  couches,  shall  look  down  upon  the  infidels 
in  hell  and  laugh  them  to  scorn." 

There  is  a  tradition  that  a  door  shall  be  shown  the  damned  opening 
into  paradise,  but  when  they  approach  it,  it  shall  be  suddenly  shut,  and 
the  believers  within  will  laugh.  Pitiless  and  horrible  as  these  expres- 
sions from  the  Koran  are,  they  are  merciful  compared  with  the  pictures 

19  Koran,  ch.  viiL    Sale,  Preliminary  Discourse,  p.  125. 


204  MOHAMMEDAN  DOCTRINE   OF   A   FUTURE   LIFE. 


in  the  later  traditions,  of  women  suspended  by  their  hair,  their  brains 
boiling,  suspended  by  their  tongues,  molten  copper  poured  down  their 
throats,  bound  hands  and  feet  and  devoured  piecemeal  by  scorpions, 
hung  up  by  their  heels  in  flaming  furnaces  and  their  flesh  cut  off  on  all 
sides  with  scissors  of  fire.^"  Their  popular  teachings  divide  hell  into 
seven  stories,  sunk  one  under  another.  The  first  and  mildest  is  for  the 
wicked  among  the  true  believers.  The  second  is  assigned  to  the  Jews.  The 
third  is  the  special  apartment  of  the  Christians.  The  fourth  is  allotted 
to  the  Sabians,  the  fifth  to  the  Magians,  and  the  sixth  to  the  most  aban- 
doned idolaters ;  but  the  seventh — the  deepest  and  worst — belongs  to  the 
hypocrites  of  all  religions.  The  first  hell  shall  finally  be  emptied  and  de^ 
stroyed,  on  the  release  of  the  wretched  believers  there ;  but  all  the  other 
hells  will  retain  their  victims  eternally. 

If  the  visions  of  hell  which  filled  the  fancies  of  the  faithful  were  mate- 
rial and  glowing,  equally  so  were  their  conceptions  of  paradise.  On  this 
world  of  the  blessed  were  lavished  all  the  charms  so  fascinating  to  the 
Oriental  luxuriousness  of  sensual  languor,  and  which  the  poetic  Oriental 
imagination  knew  so  well  how  to  depict.  As  soon  as  the  righteous  have 
passed  Sirat,  they  obtain  the  first  taste  of  their  approaching  felicity  by  a 
refreshing  draught  from  "  Mohammed's  Pond."  This  is  a  square  lake,  a 
month's  journey  in  circuit,  its  water  whiter  than  milk  or  silver  and  more 
fragrant  than  to  be  comparable  to  any  thing  known  by  mortals.  As  many 
cups  are  set  around  it  as  there  are  stars  in  the  firmament ;  and  whoever 
drinks  from  it  will  never  thirst  more.  Then  comes  paradise, — an  ecstatic 
dream  of  pleasure,  filled  with  sparkling  streams,  honeyed  fountains, 
shady  groves,  precious  stones,  all  flowers  and  fruits,  blooming  youths, 
circulating  goblets,  black-eyed  houris,  incense,  brilliant  birds,  delight- 
some music,  unbroken  peace.^^  A  Sheeah  tradition  makes  the  prophet 
promise  to  Ali  twelve  palaces  in  paradise,  built  of  gold  and  silver  bricks 
laid  in  a  cement  of  musk  and  amber.  The  pebbles  around  them  are  dia- 
monds and  rubies,  the  earth  saffron,  its  hillocks  camphor.  Eivers  of 
honey,  wine,  milk,  and  water  flow  through  the  court  of  each  palace, 
their  banks  adorned  with  various  resplendent  trees,  interspersed  with 
bowers  consisting  each  of  one  hollow  transparent  pearl.  In  each  of  these 
bowers  is  an  emerald  throne,  with  a  houri  upon  it  arrayed  in  seventy 
green  robes  and  seventy  yellow  robes  of  so  fine  a  texture,  and  she  her- 
self so  transparent,  that  the  marrow  of  her  ankle,  notwithstanding  robes, 
flesh,  and  bone,  is  as  distinctly  visible  as  a  flame  in  a  glass  vessel.  Each 
houri  has  seventy  locks  of  hair,  every  one  under  the  care  of  a  maid,  who 
perfumes  it  with  a  censer  which  God  has  made  to  smoke  with  incense 
without  the  presence  of  fire ;  and  no  mortal  has  ever  breathed  such  fra- 
grance as  is  there  exhaled.^* 

Such  a  doctrine  of  the  future  life  as  that  here  set  forth,  it  is  plain,  was 
strikingly  adapted  to  win  and  work  fervidly  on  the  minds  of  the  imagina- 

»  Hyat-ul-KulooT),  ch.  x.  p.  206.        21  Koran,  ch.  Iv.  ch.  Ivi.        22  Hyat-ul-Kuloob,  ch.  xvi.  p.  286. 


EXPLANATORY  SURVEY   OF   THE   FIELD.  205 


tive,  voluptuous,  indolent,  passionate  races  of  the  Orient.  It  possesses  a 
nucleus  of  just  and  natural  moral  conviction  and  sentiment,  around 
which  is  grouped  a  composite  of  a  score  of  superstitions  afloat  before  the 
rise  of  Islam,  set  off  with  the  arbitrary  drapery  of  a  poetic  fancy,  colored 
by  the  peculiar  idiosyncrasies  of  Mohammed,  emphasized  to  suit  his  spe- 
cial ends,  and  all  inflamed  with  a  vindictive  and  propagandist  animus. 
Any  word  further  in  explanation  of  the  origin,  or  in  refutation  of  the 
soundness,  of  this  system  of  belief — once  so  imminently  aggressive  and 
still  so  widely  established — ^would  seem  to  be  superfluous. 


CHAPTER  XII. 

EXPLANATORY   SURVEY   OF   THE    FIELD   AND  ITS    MYTHS. 

Surveying  the  thought  of  mankind  upon  the  subject  of  a  future  life, 
as  thus  far  examined,  one .  can  hardly  fail  to  be  struck  by  the  multi- 
tudinous variety  of  opinions  and  pictures  it  presents.  Whence  and  how 
arose  this  heterogeneous  mass  of  notions  ? 

In  consequence  of  the  endowments  with  which  God  has  created  man, 
the  doctrine  of  a  future  life  arises  as  a  normal  fact  in  the  develop- 
ment of  his  experience.  But  the  forms  and  accompaniments  of  the 
doctrine,  the  immense  diversity  of  dress  and  colors  it  appears  in,  are. 
subject  to  all  the  laws  and  accidents  that  mould  and  clothe  the  pro- 
ducts within  any  other  department  of  thought  and  literature.  We  must 
refer  the  ethnic  conceptions  of  a  future  state  to  the  same  sources  to 
which  other  portions  of  poetry  and  philosophy  are  referred, — namely,  to 
the  action  of  sentiment,  fancy,  and  reason,  first;  then  to  the  further 
action,  reaction,  and  interaction  of  the  pictures,  dogmas,  and  reasonings 
of  authoritative  poets,  priests,  and  philosophers  on  one  side,  and  of  the 
feeling,  faith,  and  thought  of  credulous  multitudes  and  docile  pupils  on 
the  other.  In  the  light  of  these  great  centres  of  intellectual  activity, 
parents  of  intellectual  products,  there  is  nothing  pertaining  to  the  sub- 
ject before  us,  however  curious,  which  may  not  be  intelligibly  explained, 
seen  naturally  to  spring  out  of  certain  conditions  of  man's  mind  and 
experience  as  related  with  the  life  of  society  and  the  phenomena  of  the 
world. 

So  far  as  the  views  of  the  future  life  set-  forth  in  the  religions  of  the 
ancient  nations  constitute  systematically  developed  and  arranged  schemes 
of  doctrine  and  symbol,  the  origin  of  them  therefore  needs  no  further 
explanation  than  is  furnished  by  a  contemplation  of  the  regulated  exer- 
cise of  the  speculative  and  imaginative  faculties.     But  so  far  as  those 

14 


206  EXPLANATORY   SURVEY   OF   THE   FIELD. 


representations  contain  unique,  grotesque,  isolated  particulars,  their  pro- 
duction is  accounted  for  by  this  general  law : — In  the  early  stages  of 
human  culture,  when  the  natural  sensibilities  are  intensely  prepon- 
derant in  power,  and  the  critical  judgment  is  in  abeyance,  whatever 
strongly  moves  the  soul  causes  a  poetical  secretion  on  the  part  of  the 
imagination.^  Thus  the  rainbow  is  personified ;  a  waterfall  is  supposed 
to  be  haunted  by  spiritual  beings  ;  a  volcano  with  fiery  crater  is  seen  as 
a  Cyclops  with  one  flaming  eye  in  the  centre  of  his  forehead.  This  law 
holds  not  only  in  relation  to  impressive  objects  or  appearances  in  nature, 
but  also  in  relation  to  occurrences,  traditions,  usages.  In  this  way 
innumerable  myths  arise, — explanatory  or  amplifying  thoughts  secreted 
by  the  stimulated  imagination  and  then  narrated  as  events.  Sometimes 
these  tales  are  given  and  received  in  good  faith  for  truth,  as  Grote 
abundantly  proves  in  his  volume  on  Legendary  Greece ;  sometimes  they 
are  clearly  the  gleeful  play  of  the  fancy,  as  when  it  is  said  that  the  hated 
infant  Herakles  having  been  put  to  Hera's  breast  as  she  lay  asleep  in 
heaven,  she,  upon  waking,  thrust  him  away,  and  the  lacteal  fluid,  stream- 
ing athwart  the  firmament,  originated  the  Milky  Way !  To  apply  this 
law  to  our  special  subject:  What  would  be  likely  to  work  more  power- 
fully on  the  minds  of  a  crude,  sensitive  people,  in  an  early  stage  of  the 
world,  with  no  elaborate  discipline  of  religious  thought,  than  the  facts 
and  phenomena  of  death?  Plainly,  around  this  centre  there  must  be 
deposited  a  vast  quantity  of  ideas  and  fantasies.  The  task  is  to  discrimi- 
nate them,  trace  their  individual  origin,  and  classify  them. 

One  of  the  most  interesting  and  difficult  questions  connected  with  the 
subject  before  us  is  this: — What,  in  any  given  time  and  place,  were  the 
limits  of  the  popular  belief  ?  How  much  of  the  current  representations 
in  relation  to  another  life  were  held  as  strict  verity?  What  portions 
were  regarded  as  fable  or  symbolism  ?  It  is  obvious  enough  that  among 
the  civilized  nations  of  antiquity  the  distinctions  of  literal  statement, 
allegory,  historic  report,  embellished  legend,  satire,  poetic  creation,  phi- 
losophical hypothesis,  religious  myth,  were  more  or  less  generally  known. 
For  example,  when  ^schylus  makes  one  of  his  characters  say,  "  Yonder 
comes  a  herald :  so  Dust,  Clay's  thirsty  sister,  tells  me,"  the  personifica- 
tion, unquestionably,  was  as  purposed  and  conscious  as  it  is  when  a  poet 
in  the  nineteenth  century  says,  "  Thirst  dived  from  the  brazen  glare  of  the 
sky  and  clutched  me  by  the  throat."  So,  too,  when  Homer  describes  the 
bag  of  ^olus,  the  winds,  in  possession  of  the  sailors  on  board  Ulysses'  ship, 
the  half-humorous  allegory  cannot  be  mistaken  for  religious  faith.  It  is 
equally  obvious  that  these  distinctions  were  not  always  carefully  observed, 
but  were  often  confounded.  Therefore,  in  respect  to  the  faith  of  primi- 
tive times,  it  is  impossible  to  draw  any  broad,  fixed  lines  and  say  con- 
clusively that  all  on  this  side  was  consciously  considered  as  fanciful  play 
or  emblem,  all  on  that  side  as  earnest  fact.     Each  particular  in  each  case 

1  Chambers's  Papers  for  the  People,  vol.  i. :  The  Myth,  p.  1. 


EXPLANATORY   SURVEY   OF   THE   FIELD.  207 

must  be  examined  by  itself  and  be  decided  on  its  own  merits  by  the  light 
and  weight  of  the  moral  probabilities.  For  example,  if  there  was  any 
historic  basis  for  the  myth  of  Herakles  dragging  Cerberus  out  of  Hades, 
it  was  that  this  hero  forcibly  entered  the  Mysteries  and  dragged  out  to 
light  the  enactor  of  the  part  of  the  three-headed  dog.  The  aged  North- 
man, committing  martial  suicide  rather  than  die  in  his  peaceful  bed, 
undoubtedly  accepted  the  ensanguined  picture  of  Valhalla  as  a  truth. 
Virgil,  dismissing  ^neas  from  the  Tartarean  realm  through  "  the  ivory 
gate  by  which  false  dreams  and  fictitious  visions  are  wont  to  issue,'^ 
plainly  wrought  as  a  poet  on  imaginative  materials. 

It  should  be  recollected  that  most  of  the  early  peoples  had  no  rigid 
formularies  of  faith  like  the  Christian  creeds.  The  writings  preserved  to 
us  are  often  rather  fragments  of  individual  speculations  and  hopes  than 
rehearsals  of  public  dogmas.  Plato  is  far  from  revealing  the  contem- 
poraneous belief  of  Greece  in  the  sense  in  which  Thomas  Aquinas  reveals 
the  contemporaneous  belief  of  Christendom.  In  Egypt,  Persia,  Rome, — 
among  every  cultured  people, — there  were  different  classes  of  minds, — 
the  philosophers,  the  priests,  the  poets,  the  warriors,  the  common  multi- 
tude,— whose  modes  of  thinking  were  in  contrast,  whose  methods  of  inter- 
preting their  ancestral  traditions  and  the  phenomena  of  human  destiny 
were  widely  apart,  whose  respective  beliefs  had  far  different  boundaries. 
The  openly  skeptical  Euripides  and  Lucian  are  to  be  borne  in  mind  as 
well  as  the  apparently  credulous  Hesiod  and  Homer.  Of  course  the 
Fables  of  ^sop  were  not  Hterally  credited.  Neither,  as  a  general  thing, 
were  the  Metamorphoses  of  Ovid.  With  the  ancients,  while  there  was  a 
general  national  cast  of  faith,  there  were  likewise  varieties  of  individual 
and  sectarian  belief  and  unbelief,  skepticism  and  credulity,  solemn  reason 
and  recreative  fancy. 

The  people  of  Lystra,  as  we  read  in  the  Acts  of  the  Apostles,  actually 
thought  Barnabas  and  Paul  were  Zeus  and  Hermes,  and  brought  oxen 
and  garlands  to  offer  them  the  sacrifices  appropriate  to  those  deities. 
Peisistratus  obtained  rule  over  Athens  by  dressing  a  stately  woman,  by 
the  name  of  Phye,  as  Athene,  and  passing  off  her  commands  as  those  of 
the  tutelary  goddess.  Herodotus  ridicules  the  people  for  unsuspiciously 
accepting  her.^  The  incredibleness  of  a  doctrine  is  no  obstacle  to  a 
popular  belief  in  it.  Whosoever  thinks  of  the  earnest  i-eception  of  the 
dogma  of  transubstantiation — the  conversion  of  a  wheaten  wafer  into  the 
infinite  God — ^by  nearly  three-quarters  of  Christendom  at  this  moment, 
must  permit  the  paradox  to  pass  unchallenged.  Doubtless  the  closing  eye 
of  many  an  expiring  Greek  reflected  the  pitiless  old  oarsman  plying  his 
frost-cold  boat  across  the  Stygian  ferry,  and  his  failing  ear  caught  the 
rush  of  the  Phlegethonian  surge.  It  is  equally  certain  that,  at  the  same 
time,  many  another  laughed  at  these  things  as  childish  fictions,  fitted 
only  to  scare  "  the  baby  of  a  girl.^' 

2  Lib.  i.  cap.  60. 


208  EXPLANATORY   SURVEY  OF   THE   FIELD. 


Stricken  memory,  yearning  emotion,  kindled  fancy,  a  sensitive  and 
timorous  observation  of  natural  phenomena, — rustling  leaves,  wavering 
shadows,  apparent  effects  of  unknown  causes, — each  is  a  superstitious 
mother  of  beliefs.  The  Sonora  Indians  say  that  departed  souls  dwell 
among  the  caves  and  rocks  of  the  cliffs,  and  that  the  echoes  often  heard 
there  are  their  voices.  Euskin  suggests  that  the  cause  of  the  Greeks  sur- 
rounding the  lower-world  residence  of  Persephone  with  poplar  groves  was 
that  "the  frailness,  fragility,  and  inconstancy  of  the  leafage  of  the  pop- 
lar-tree resembled  the  fancied  ghost-people."  "We  can  very  easily  imagine 
how,  in  the  breeze  at  the  entrance  to  some  subterranean  descent, — 

"  A  ghostly  rank 
Of  poplars,  like  a  halted  train  of  shades, 
Trembled." 

The  operations  of  fierce  passions,  hate,  fright,  and  rage,  in  a  brain  boil- 
ing with  blood  and  fire,  make  pictures  which  the  savage  afterwards  holds 
in  remembrance  as  facts.  He  does  not  by  reflection  consciously  distin- 
guish the  internal  acts  and  sights  of  the  mind  from  objective  verities. 
Barbarians — as  travellers  and  psychologists  have  repeatedly  observed — 
usually  pay  great  attention  to  the  vagaries  of  madmen,  the  doings  and 
utterances  of  the  insane.  These  persons  are  regarded  as  possessed  by 
higher  beings.  Their  words  are  oracles:  the  horrible  shapes,  the  gro- 
tesque scenes,  which  their  disordered  and  inflamed  faculties  conjure  up, 
are  eagerly  caught  at,  and  such  accounts  of  them  as  they  are  able  to 
make  out  are  treasured  up  as  revelations.  This  fact  is  of  no  slight  im- 
portance as  an  element  in  the  hinting  basis  of  the  beliefs  of  uncultivated 
tribes.  Many  a  vision  of  delirium,  many  a  raving  medley  of  insanity, 
has  been  accepted  as  truth.'  Another  phenomenon,  closely  allied  to  the 
former,  has  wrought  in  a  similar  manner  and  still  more  widely.  It  has 
been  a  common  superstition  with  barbarous  nations  in  every  part  of  the 
world,  from  Timbuctoo  to  Siberia,  to  suppose  that  dreams  are  real  adven- 
tures which  the  soul  passes  through,  flying  abroad  while  the  body  lies, 
a  dormant  shell,  wrapped  in  slumber.  The  power  of  this  influence  in 
nourishing  a  copious  credulity  may  easily  be  imagined. 

The  origin  of  many  notions  touching  a  future  state,  found  in  literature, 
is  to  be  traced  to  those  rambling  thoughts  and  poetic  reveries  with  which 
even  the  most  philosophical  minds,  in  certain  moods,  indulge  them- 
selves. For  example,  Sir  Isaac  Newton  "  doubts  whether  there  be  not 
superior  intelligencies  who,  subject  to  the  Supreme,  oversee  and  control 
the  revolutions  of  the  heavenly  bodies."  And  Goethe,  filled  with  sorrow 
by  the  death  of  Wieland,  musing  on  the  fate  of  his  departed  friend, 
solemnly  surmised  that  he  had  become  the  soul  of  a  world  in  some  far 
realm  of  space.  The  same  mental  exercises  which  supply  the  barbarian 
superstitions  reappear  in  disciplined  minds,  on  a  higher  plane  and  in 


8  De  Boismont,  Rational  History  of  Hallucinations,  ch.  15 :  Of  Hallucinations  considered  in 
Psychological,  Historical,  and  Religious  Point  of  View. 


Explanatory  survey  of  the  field.  209 


more  refined  forms.  Culture  and  science  do  not  deliver  us  from  all  illu- 
sion and  secure  us  sober  views  conformed  to  fact.  Still,  what  we  think 
amid  the  solid  realities  of  waking  life,  fancy  in  her  sleep  disjointedly  re- 
verberates from  hollow  fields  of  dream.  The  metaphysician  or  theologian, 
instead  of  resting  contented  with  mere  snatches  and  glimpses,  sets  him- 
self deliberately  to  reason  out  a  complete  theory.  In  these  elaborate 
efforts  many  an  opinion  and  metaphor,  plausible  or  absurd,  sweet  or  dire- 
ful, is  born  and  takes  its  place.  There  is  in  the  human  mind  a  natural 
passion  for  congruity  and  completeness, — a  passion  extremely  fertile  in 
complementary  products.  For  example,  the  early  Jewish  notion  of  lite- 
rally sitting  down  at  table  with  Abraham  and  Isaac  and  Jacob,  in  the 
resurrection,  was  gradually  developed  by  accretion  of  assisting  particulars 
into  all  the  details  of  a  consummate  banquet,  at  which  Leviathan  was  to 
be  the  fish,  Behemoth  the  roast,  and  so  on.*  In  the  construction  of  doc- 
trines or  of  discourses,  one  thought  suggests,  one  premise  or  conclusion 
necessitates,  another.  This  genetic  application  is  sometimes  plainly  to 
be  seen  even  in  parts  of  incoherent  schemes.  For  instance,  the  concep- 
tion that  man  has  returned  into  this  life  from  anterior  experiences  of  it 
is  met  by  the  opposing  fact  that  he  does  not  remember  any  preceding 
career.  The  explanatory  idea  is  at  once  hit  upon  of  a  fountain  of 
oblivion — a  river  Lethe — from  which  the  disembodied  soul  drinks  ere  it 
reappears.  Once  establish  in  the  popular  imagination  the  conception  of 
the  Olympian  synod  of  gods,  and  a  thousand  dramatic  tales  of  action 
and  adventure,  appropriate  to  the  characters  of  the  divine  personages, 
will  inevitably  follow. 

The  interest,  cunning,  and  authority  of  priesthoods  are  anothe^  source 
of  prevailing  opinions  concerning  a  life  to  come.  Many  nations,  early 
and  late,  have  been  quite  under  the  spiritual  direction  of  priests,  and 
have  believed  almost  every  thing  they  said.  Numerous  motives  conspire  to 
make  the  priest  concoct  fictions  and  exert  his  power  to  gain  credence  for 
them.  He  must  have  an  alluringly-colored  elysium  to  reward  his  obedient 
disciples.  When  his  teachmgs  are  rejected  and  his  authority  mocked, 
his  class-isolation  and  incensed  pride  find  a  natural  satisfaction  in  threat- 
ening the  reprobate  aliens  that  a  rain  of  fire  will  one  day  wash  them 
down  the  smoking  gulfs  of  sulphur.  The  Maronites,  a  sect  of  Catholic 
Christians  in  Syria,  purchase  of  their  priests  a  few  yards  of  land  in 
heaven,  to  secure  a  residence  there  when  they  die.^  The  Siamese 
Buddhists  accumulate  silver  and  bury  it  in  secret,  to  supply  the  needs 
of  the  soul  during  its  wandering  in  the  separate  state.  "This  foolish 
opinion  robs  the  state  of  immense  sums.  The  lords  and  rich  men  erect 
pyramids  over  these  treasures,  and  for  their  greater  security  place  them 
in  charge  of  the  talapoins  F'^  "When,  for  some  reason  or  other, — either  as  a 
matter  of  neatness  and  convenience,  or  as  a  preventive  of  mutual  claw- 

*  Corrodi,  Gesch.  des  Chiliawmus,  th.  i.  abschn.  15 :  Gastmahl  des  Leviathan. 

6  Churchill,  Mt.  Lebanon,  vol.  iii.  ch.  7. 

^  Pallegoiz,  Description  du  Royaome  de  Siam,  ch.  zz.  p.  113. 


210  EXPLANATORY   SURVEY   OF   THE    FIELD. 


ing,  or  for  some  to  us  unimaginable  end, — the  authoritative  Skald  wished 
to  induce  the  Northmen  to  keep  their  nails  close-cut,  he  devised  the 
awful  myth  of  the  ship  Nagelfra,  and  made  his  raw-minded  people 
swallow  it  as  truth.  The  same  process  was  followed  unquestionably  in 
a  thousand  other  cases,  in  different  particulars  of  thought  and  aim,  in 
different  parts  of  the  world. 

In  a  bird's-eye  survey  of  the  broad  field  we  have  traversed,  one  cannot 
help  noticing  the  marked  influence  of  the  present  scenery  and  habits, 
history  and  associations,  of  a  people  in  deciding  the  character  of  their 
anticipations  of  the  future.  The  Esquimaux  paradise  is  surrounded  by 
great  pots  full  of  boiled  walrus-meat.  The  Turk's  heaven  is  a  gorgeously 
idealized  pleasure-garden  or  celestial  harem.  As  the  apparition  of  a  man 
wanders  into  the  next  state,  a  shadow  of  his  present  state  floats  over  into 
the  future  with  him.  The  Hereafter  is  the  image  flung  by  the  Now. 
Heaven  and  hell  are  the  upward  and  downward  echoes  of  the  earth. 
Like  the  spectre  of  the  Brocken  on  the  Hartz  Mountains,  our  ideas 
of  another  life  are  a  reflection  of  our  present  experience  thrown 
in  colossal  on  the  cloud-curtains  of  futurity.  Charles  Lamb,  pushing 
this  elucidating  observation  much  further,  says,  "  The  shapings  of 
our  heavens  are  the  modifications  of  our  constitutions."  A  tribe  of 
savages  has  been  described  who  hoped  to  go  after  death  to  their 
forefathers  in  an  under-grpund  elysium  whose  glory  consisted  in 
eternal  drunkenness,  that  being  their  highest  conception  of  bliss  and 
glory.  What  can  be  more  piteous  than  the  contemplation  of  those  bar- 
barians whose  existence  here  is  so  wretched  that  even  their  imagination 
and  faith  have  lost  all  rebound,  and  who  conceive  of  the  land  of  souls 
only  as  poorer  and  harder  than  this,  expecting  to  be  tasked  and  beaten 
there  by  stronger  spirits,  and  to  have  nothing  to  eat  ?  The  relation  of 
master  and  servant,  the  tyranny  of  class,  is  reflected  over  into  the  other 
life  in  those  aristocratic  notions  which  break  out  frequently  in  the  history 
of  our  subject.  The  Pharisees — some  of  them,  at  least — excluded  the 
rabble  from  the  resurrection.  The  Peruvians  confined  their  heaven  to 
the  nobility.  The  New  Zealanders  said  the  souls  of  the  Atuas,  the  nobles, 
were  immortal,  but  the  Cookees  perished  entirely.  Meiners  declares 
that  the  Russians,  even  so  late  as  the  times  of  Peter  the  Great,  believed 
that  only  the  Czar  and  the  boyars  could  reach  heaven.  It  was  almost  a 
universal  custom  among  savage  nations  when  a  chieftain  died  to  slay  his 
wives  and  servants,  that  their  ghosts  might  accompany  his  to  paradise, 
to  wait  on  him  there  as  here.  Even  among  the  Greeks,  as  Bulwer  has 
well  remarked,  "the  Hades  of  the  ancients  was  not  for  the  many;  and 
the  dwellers  of  Elysium  are  chiefly  confined  to  the  oligarchy  of  earth." 

The  coarse  and  selfish  assumption  on  the  part  of  man  of  superiority 
over  woman,  based  on  his  brawniness  and  tyranny,  has  sometimes  ap- 
peared in  the  form  of  an  assertion  that  women  have  no  souls,  or  at  least 
cannot  attain  to  the  highest  heaven  possible  for  man.  The  former  state- 
ment has  been  vulgarly  attributed  to  the  Moslem  creed,  but  with  utter 


EXPLANATORY   SURVEY  OF   THE   FIELD.  211 


falsity.  A  pious  and  aged  female  disciple  once  asked  Mohammed  con- 
cerning her  future  condition  in  heaven.  The  prophet  replied,  "  There 
will  not  be  any  old  women  in  heaven.''  She  wept  and  bewailed  her  fate, 
but  was  comforted  upon  the  gracious  assurance  from  the  prophet's  lips, 
*'  They  will  all  be  young  again  when  there."  The  Buddhists  relate  that 
Gotama  once  directed  queen  Prajdpati,  his  foster-mother,  to  prove  by  a 
miracle  the  error  of  those  who  supposed  it  impossible  for  a  woman  to 
attain  Nirwdna.  She  immediately  made  as  many  repetitions  of  her  own 
forrn  as  filled  the  skies  of  all  the  sakwalas,  and,  after  performing  various 
wonders,  died  and  rose  into  Nirwdna,  leading  after  her  five  hundred 
virtuous  princesses.'' 

How  spontaneously  the  idiosyncrasies  of  men  in  the  present  are  flung 
across  the  abysm  into  the  future  state  is  exhibited  amusingly,  and  with  a 
rough  pathos,  in  an  old  tradition  of  a  dialogue  between  Saint  Patrick 
and  Ossian.  The  bard  contrasts  the  apostle's  pitiful  psalms  with  his  own 
magnificent  songs,  and  says  that  the  virtuous  Fingal  is  enjoying  the  re- 
wards of  his  valor  in  the  aeriai  existence.  The  saint  rejoins,  No  matter 
for  Fingal's  worth ;  being  a  pagan,  assuredly  he  roasts  in  hell.  In  hot 
wrath  the  honest  Caledonian  poet  cries,  "  If  the  children  of  Morni  and 
the  tribes  of  the  clan  Ovi  were  alive,  we  would  force  brave  Fingal  out  of 
hell,  or  the  same  habitation  should  be  our  own."* 

Many  of  the  most  affecting  facts  and  problems  in  human  experience 
and  destiny  have  found  expression,  hypothetic  solution,  in  striking 
myths  preserved  in  the  popular  traditions  of  nations.  The  mutual  re- 
semblances in  these  legends  in  some  cases,  though  among  far-separated 
peoples,  are  very  significant  and  impressive.  They  denote  that,  moved 
by  similar  motives  and  exercised  on  the  same  soliciting  themes,  human 
desire  and  thought  naturally  find  vent  in  similar  theories,  stories,  and 
emblems.  The  imagination  of  man,  as  Gfrorer  says,  runs  in  ruts  which 
not  itself  but  nature  has  beaten. 
I  The  instinctive  shrinking  from  death  felt  by  man  would,  sooner  or 
later,  quite  naturally  suggest  the  idea  that  death  was  not  an  original  // 

feature  in  the  divine  plan  of  the  world,  but  a  retributive  additional  dis- 
cord. Benignant  nature  meant  her  children  should  live  on  in  happy 
contentment  here  forever ;  but  sin  and  Satan  came  in,  and  death  was  the 
vengeance  that  followed  their  doings.  The  Persians  fully  developed  this 
speculation.  The  Hebrews  either  also  originated  it,  or  borrowed  it  from 
the  Persians ;  and  afterwards  the  Christians  adopted  it.  Traces  of  the 
same  conception  appear  among  the  remotest  and  rudest  nations.  The 
Caribbeans  have  a  myth  to  the  effect  that  the  whole  race  of  men  were 
doomed  to  be  mortal  because  Carusj  tlie  first  man,  ofiended  the  great 
god  Tiri.  The  Cherokees  ascribe  to  the  Great  Spirit  the  intention  of 
making  men  immortal  on  earth ;  but,  they  say,  the  sun  when  he  passed 
over  told  them  there  was  not  room  enough,  and  that  people  had  better 

7  Hardy,  Manual  of  Buddhism,  p,  314.  8  Logan,  Scottish  Gael,  ch.  xir. 


212  EXPLANATORY   SURVEY  OF   THE   FIELD. 


die !  They  also  say  that  the  Creator  attempted  to  make  the  first  man 
and  woman  out  of  two  stones,  but  failed,  and  afterwards  fashioned  them 
of  clay ;  and  therefore  it  Js  that  they  are  perishable.'  The  Indians  of 
the  Oronoco  declare  that  the  Great  Spirit  dwelt  for  a  while,  at  first,  among 
men.  As  he  was  leaving  them,  he  turned  around  in  his  canoe  and  said, 
"  Ye  shall  never  die,  but  shall  shed  your  skins."  An  old  woman  would 
not  believe  what  he  said ;  he  therefore  recalled  his  promise  and  vowed 
that  they  should  die. 

The  thought  of  more  than  one  death — that  the  composite  man  is  sim- 
plified by  a  series  of  separating  deaths — has  repeatedly  found  place.  The 
New  Testament  speaks  of  "the  second  death ;"  but  that  is  a  metaphorical 
phrase,  descriptive,  as  there  employed,  of  condemnation  and  suffering. 
It  is  a  thought  of  Plato  that  the  Deity  put  intellect  in  soul,  and  soul  in  a 
material  envelope.  Following  this  hint,  Plutarch  says,  in  his  essay  on 
the  Face  in  the  Moon,  that  the  earth  furnishes  the  body,  the  moon  the 
soul,  the  sun  the  mind.  The  first  death  we  die,  he  continues,  makes  us 
tv^  from  three;  the  second  makes  us  one  from  two.  The  Feejees  tell 
how  one  of  their  warriors,  seeing  the  spectre  of  a  recently-deceased 
enemy  of  his,  threw  his  war-club  at  it  and  killed  it.  They  believed  the 
spirit  itself  was  thus  destroyed.  There  is  something  pathetic  in  this 
accumulation  of  dissolulion  upon  dissolution,  this  pursuit  of  death  after 
death.  We  seem  to  hear,  in  this  thin  succession  of  the  ghosts  of  ghosts, 
the  fainter-growing  echoes  of  the  body  fade  away. 

Many  narratives  reveal  the  fond  hovering  of  the  human  mind  over 
the  problem  of  avoiding  death  altogether.  The  Hebrew  Scriptures  have 
made  us  familiar  with  the  translation  of  Enoch  and  the  ascension  of 
Elijah  without  tasting  death.  The  Hindus  tell  of  Divadassa,  who,  as  a 
reward  for  his  exceeding  virtue  and  piety,  was  permitted  to  ascend  to 
heaven  alive.^**  They  also  say  that  the  good  Trisanku,  having  pleased  a 
god,  was  elevated  in  his  living  body  to  heaven.^^  The  Buddhists  of  Ceylon 
preserve  a  legend  of  the  elevation  of  one  of  the  royal  descendants  of 
Maha  Sammata  to  the  superior  heavens  without  undergoing  death.*^ 
There  are  Buddhist  traditions,  furthermore,  of  four  other  persons  who 
were  taken  up  to  Indra's  heaven  in  their  bodies  without  tasting  death, — 
namely,  the  musician  Gattila,  and  the  kings  Sadhina,  Nirni,  and  Mand- 
hatu."  A  beautiful  myth  of  the  translation  of  Cyrus  is  found  in  Firdousi's 
Shah  Nimeh  :— 

"  Ky  Khosru  bow'd  himself  before  his  God : 
In  the  bright  water  he  wash'd  his  head  and  his  limbs; 
And  he  spake  to  himself  the  Zend-Avesta's  prayers ; 
And  he  tum'd  to  the  friends  of  his  life  and  exclaim'd, 
'  Fare  ye  well,  fare  ye  well  for  evermore ! 

*  Squier,  Serpent-Symbol,  p.  67,  note  c. 
w  Vans  Kennedy,  Ancient  and  Hindu  Mythology,  p.  431. 

11  Vishnu  Purana,  p.  371. 

12  Upham,  Sacred  Books  of  Ceylon,  vol.  i.  Introduction,  p.  17. 
18  Hardy,  Manual  of  Buddhism,  p.  25,  note. 


EXPLANATORY   SURVEY  OF   THE   FIELD.  213 


When  to-morrow's  sun  lifts  its  blazing  banner, 

And  the  sea  is  gold,  and  the  land  is  purple, 

This  world  and  I  shall  be  parted  forever. 

Ye  will  never  see  me  again,  save  in  Memory's  dreams.* 

When  the  sun  uplifted  his  head  from  the  mountain, 

The  king  had  vanish'd  from  the  eyes  of  his  nobles. 

They  roam'd  around  in  vain  attempts  to  find  him  ; 

And  every  one,  as  he  came  back  to  the  place, 

Bade  a  long  farewell  to  the  king  of  the  world. 

Never  hath  any  one  seen  such  a  marvel — 

No,  though  he  live  long  in  the  world — 

That  a  man  should  go  alive  into  the  presence  of  Gk)d." 

There  is  a  Greek  story  that  Empedocles,  "after  a  sacred  festival,  was 
drawn  up  to  heaven  in  a  splendor  of  celestial  effulgence.^'^*  Philostratus 
relates  a  tradition  of  the  Cretans,  affirming  that,  Apollonius  having 
entered  a  temple  to  worship,  a  sound  was  heard  as  of  a  chorus  of  virgins 
singing,  "Come  from  the  earth;  come  into  heaven;  come."  And  he  was 
taken  up,  never  having  been  seen  afterwards.  Here  may  be  cited  also 
the  exquisite  fable  of  Endymion.  Zeus  promised  to  grant  what  he  should 
request.  He  begged  for  immortality,  eternal  sleep,  and  never-fading 
youth.  Accordingly,  in  all  his  surpassing  beauty  he  slumbers  on  the 
summit  of  Latmus,  where  every  night  the  enamored  moon  stoops  to  kiss 
his  spotless  forehead.  One  of  the  most  remarkable  fragments  in  the  tra- 
ditions of  the  American  aborigines  is  that  concerning  the  final  departure 
of  Tarenyawagon,  a  mythic  chief  of  supernatural  knowledge  and  power, 
who  instructed  and  united  the  Iroquois.  He  sprang  across  vast  chasms 
between  the  cliffs,  and  shot  over  the  lakes  with  incredible  speed,  in  a 
spotless  white  canoe.  At  last  the  Master  of  Breath  summoned  him. 
Sud'denly  the  sky  was  filled  with  melody.  While  all  eyes  were  turned 
up,  Tarenyawagon  was  seen,  seated  in  his  snow-white  canoe,  in  mid-air, 
rising  with  every  burst  of  the  heavenly  music,  till  he  vanished  beyond 
the  summer  clouds,  and  all  was  still.^^ 

Another  mythological  method  of  avoiding  death  is  by  bathing  in  some 
immortal  fountain.  The  Grreeks  tell  of  Glaucus,  who  by  chance  dis- 
covered and  plunged  in  a  spring  of  this  charmed  virtue,  but  was  so 
chagrined  at  being  unable  to  point  it  out  to  others  that  he  flung  himself 
into  the  ocean.  He  could  not  die,  and  so  became  a  marine  deity,  and 
was  annually  seen  off  the  headlands  sporting  with  whales.  The  search 
for  the  "  Fountain  of  Youth"  by  the  Spaniards  who  landed  in  Florida 
is  well  known.  How  with  a  vain  eagerness  did  Ponce  de  Leon,  the 
battered  old  warrior,  seek  after  the  magic  wave  beneath  which  he  should 
sink  to  emerge  free  from  scars  and  stains,  as  fresh  and  fair  as  when  first 
he  donned  the  knightly  harness  I  Khizer,  the  Wandering  Jew  of  the 
East,  accompanied  Iskander  Zulkarnain  (the  Oriental  name  for  Alex- 
ander the  Great)  in  his  celebrated  expedition  to  find  the  fountain  of 


1*  Lewes,  Biographical  History  of  Philosophy,  vol.  i.  p.  136,  (1st  Eng.  edit.) 
15  Schoolcraft,  Notes  on  the  Iroquois,  ch.  ix. 


214  EXPLANATORY  SURVEY  OF   THE  FIELD. 


life.**  Zulkarnain,  coming  to  a  place  where  there  were  three  hundred 
and  sixty  fountains,  despatched  three  hundred  and  sixty  men,  ordering 
each  man  to  select  one  of  the  fountains  in  which  to  wash  a  dry  salted 
fish  wherewith  he  was  furnished.  The  instant  Khizer's  fish  touched  the 
water  of  the  fountain  which  he  had  chosen,  it  sprang  away,  alive.  Khizer 
leaped  in  after  it  and  drank.  Therefore  he  cannot  die  till  the  last  trump 
sounds.  Meanwhile,  clad  in  a  green  garb,  he  roams  through  the  world, 
a  personified  spring  of  the  year. 

The  same  influences  which  have  caused  death  to  be  interpreted  as 
a  punitive  after-piece  in  the  creation,  and  which  have  invented  cases 
wherein  it  was  set  aside,  have  also  fabricated  tales  of  returns  from  its 
shrouded  realm.  The  Thracian  lover's  harp,  "  drawing  iron  tears  down 
Pluto's  cheek,"  won  his  mistress  half-way  to  the  upper  light,  and 
would  have  wholly  redeemed  her  had  he  not  in  impatience  looked 
back.  The  grim  king  of  Hades,  yielding  to  passionate  entreaties,  re- 
lented so  far  as  to  let  the  hapless  Protesilaus  return  to  his  mourning 
Laodameia  for  three  hours.  At  the  swift  end  of  this  poor  period  he  died 
again ;  and  this  time  she  died  with  him.  Erus,  who  was  killed  in  battle, 
and  Timarchus,  whose  soul  was  rapt  from  him  in  the  cave  of  Tropho- 
nius,  both  returned,  as  we  read  in  Plato  and  Plutarch,  to  relate  with 
circumstantial  detail  what  they  saw  in  the  other  world.  Alcestis,  who 
so  nobly  died  to  save  her  husband's  life,  was  brought  back  from  the 
region  of  the  dead,  by  the  interposition  of  Herakles,  to  spend  happy 
years  with  her  grateful  Admetus.  The  cunning  Sisyphus,  who  was  so 
notorious  for  his  treachery,  by  a  shrewd  plot  obtained  leave,  after  his 
death,  to  visit  the  earth  again.  Safely  up  in  the  light,  he  vowed  he 
would  stay ;  but  old  Hermes  psychopompus  forcibly  dragged  him  down. 

When  Columbus  landed  at  San  Salvador,  the  natives  thought  he  had 
descended  from  the  sun,  and  by  signs  inquired  if  he  had  not.  The 
Hawaiians  took  Captain  Cook  for  the  god  Lono,  who  was  once  their  king 
but  was  afterwards  deified,  and  who  had  prophesied,  as  he  was  dying, 
that  he  should  in  after-times  return.  Te  Wharewara,  a  New  Zealand 
youth,  relates  a  long  account  of  the  return  of  his  aunt  from  the  other 
world,  with  a  minute  description  of  her  adventures  and  observations 
there.^''  Schoolcraft  gives  a  picturesque  narrative  of  a  journey  made  by 
a  Wyandot  brave  to  and  from  the  land  of  souls.^® 

There  is  a  group  of  strangely-pleasing  myths,  closely  allied  to  the  two 
preceding  classes,  showing  how  the  popular  heart  and  imagination  glorify 
their  heroes,  and,  fondly  believing  them  too  godlike  to  die,  fancy  them 
only  removed  to  some  secret  place,  where  they  still  live,  and  whence  in 
the  time  of  need  they  will  come  again  to  rescue  or  to  bless  their  people. 
Greece  dreamed  that  her  swift-footed  Achilles  was  yet  alive  in  the  White 
Island.      Denmark  long  saw  king  Holger  lingering  on  the  old  war% 


w  Adventures  of  Hatim  Tai,  p.  125.  IT  Shortland,  Traditions  of  the  New  Zealanders,  p.  128. 

W  History,  &c.  of  Indian  Tribes,  part  ii.  p.  235. 


EXPLANATORY  SURVEY  OF   THE   FIELD.  215 


rior-cairns  of  his  country.  Portugal  trusted  that  her  beauteous  prince 
Sebastian  had  escaped  from  the  fatal  field  to  the  East  and  would  one 
day  return  to  claim  his  usurped  realm. ^^  So,  too,  of  Roderick  the  Goth, 
who  fell  in  disastrous  battle  with  the  Arabs,  the  Visiogothic  traditions 
and  faith  of  the  people  long  insisted  that  he  would  reappear.  The 
Swiss  herdsmen  believe  the  founders  of  their  confederacy  still  sleep  in  a 
cavern  on  the  shores  of  Lucerne.  When  Switzerland  is  in  peril,  the 
Three  Tells,  slumbering  there  in  their  antique  garb,  will  wake  to  save 
her.  Sweetly  and  often,  the  ancient  British  lays  allude  to  the  puissant 
Arthur  borne  away  to  the  mystic  vales  of  Avalon,  and  yet  to  be  hailed 
in  his  native  kingdom,  Excalibur  once  more  gleaming  in  his  hand.  The 
strains  of  the  Troubadours  swell  and  ring  as  they  tell  of  Charlemagne 
sleeping  beneath  the  Untersberg,  biding  his  appointed  time  to  rise, 
resume  his  unrivalled  sceptre,  and  glorify  the  Frank  race.  And  w^hat 
grand  and  weird  ballads  picture  great  Barbarossa  seated  in  the  vaults 
of  Kyff hauser,  his  beard  grown  through  the  stone  table  in  front  of  him, 
tarrying  till  he  may  come  forth,  with  his  minstrels  and  knights  around 
him,  in  the  crisis-hour  of  Germany's  fortunes!  The  Indians  of  Pecos, 
in  New  Mexico,  still  anxiously  expect  the  return  of  Montezuma;  while  in 
San  Domingo,  on  the  Rio  Grande,  a  sentinel  every  moMiing  ascends  to 
the  top  of  the  highest  house,  at  sunrise,  and  looks  out  eastward  for  the 
coming  of  the  great  chief.'"'  The  peasants  of  Brittany  maintain — as  a 
recent  traveller  testifies — that  Napoleon  is  still  alive  in  concealment 
somewhere,  and  will  one  day  be  heard  of  or  seen  in  pomp  and  victory. 
One  other  dead  man  there  has  been  who  was  expected  to  return, — the 
hated  Nero,  the  popular  horror  of  whom  shows  itself  in  the  shuddering 
belief — expressed  in  the  Apocalypse  and  in  the  Sibylline  Oracles — that 
he  was  still  alive  and  would  reappear.'^^ 

jElian,  in  his  Various  History,  recounts  the  following  singular  circum- 
stances concerning  the  Meropes  who  inhabited  the  valley  of  Anostan.^^ 
It  would  seem  to  prove  that  no  possible  conceit  of  speculation  pertaining 
to  our  subject  has  been  unthought  of.  A  river  of  grief  and  a  river  of 
pleasure,  he  says,  lapsed  through  the  vaHey,  their  banks  covered  with 
trees.  If  one  ate  of  the  fruit  growing  on  the  trees  beside  the  former 
stream,  he  burst  into  a  flood  of  tears  and  wept  till  he  died.  But  if  he 
partook  of  that  hanging  on  the  shore  of  the  latter,  his  bliss  was  so  great 
that  he  forgot  all  desires;  and,  strangest  of  all,  he  returned  over  the 
track  of  life  to  youth  and  infancy,  and  then  gently  expired.    He  turned 

"Into  his  yesterdays,  and  wander'd  back 
•  To  distant  childhood,  and  went  out  to  God 
By  the  gate  of  birth,  not  death." 

Mohammed,  during  his  night-journey,  saw,  in  the  lower  heaven,  Adam, 
the  father  of  mankind,  a  majestic  old  man,  with  all  his  posterity  who 

w  There  is  a  fanatic  sect  of  Sebaatianists  in  Brazil  now.    See  "  Brazil  and  the  Brazilians,"  by  Kidder 
and  Fletcher,  pp.  519-521. 
20  Abbe  Domenech's  Seven  Years'  Residence  in  the  Great  Deserts  of  North  America;  Vol.  I.  ch.  viii. 
^  Stuart,  Commentary  on  the  Apocalypse :  Excursus  upon  ch.  xiii.  v.  18.  ^2  Lib.  iii.  cap.  18. 


216  EXPLANATORY  SURVEY  OF  THE   FIELD. 


were  destined  for  paradise  on  one  side,  and  all  who  were  destined  for 
hell  on  the  other.  When  he  looked  on  the  right  he  smiled  and  re- 
joiced, but  as  often  as  he  looked  on  the  left  he  mourned  and  wept. 
How  finely  this  reveala  the  stupendous  pathos  there  is  in  the  theological 
conception  of  a  Federal  Head  of  humanity ! 

The  idea  of  a  great  terminal  crisis  is  met  with  so  often  in  reviewing 
the  history  of  human  efforts  to  grasp  and  solve  the  problem  of  the 
world's  destiny,  that  we  must  consider  it  a  normal  concomitant  of  such 
theorizings.  The  mind  reels  and  loses  itself  in  trying  to  conceive  of  the 
everlasting  continuance  of  the  present  order,  or  of  any  one  fixed  course 
of  things,  but  finds  relief  in  the  notion  of  a  revolution,  an  end,  and  a 
fresh  start.  The  Mexican  Cataclysm  or  universal  crash,  the  close  of  the 
Hindu  Calpa,  the  Persian  Eesurrection,  the  Stoic  Conflagration,  the 
Scandinavian  Kagnarokur,  the  Christian  Day  of  Judgment,  all  embody 
this  one  thought.  The  Drama  of  Humanity  is  played  out,  the  curtain 
falls,  and  when  it  rises  again  all  is  commenced  afresh.  The  clock  of 
creation  runs  down  and  has  to  be  wound  up  anew.  The  Brahmans 
are  now  expecting  the  tenth  avatar  of  Vishnu.  The  Parsees  look  for 
Sosiosch  to  come,  to  consummate  the  triumph  of  good,  and  to  raise  the 
dead  upon  a  renewed  earth.  The  Buddhists  await  the  birth  of  Maitri 
Buddha,  who  is  tarrying  in  the  dewa-loka  Tusita  until  the  time  of  his 
advent  upon  earth.  The  Jews  are  praying  for  the  appearance  of  the 
Messiah.  And  many  Christians  affirm  that  the  second  advent  of  Jesus 
draws  nigh. 

One  more  fact,  even  in  a  hasty  survey  of  some  of  the  most  peculiar 
opinions  current  in  bygone  times  as  to  a  future  life,  can  scarcely  fail  to 
attract  notice.  It  is  the  so  constant  linking  of  the  soul's  fate  with  the 
skyey  spaces  and  the  stars,  in  fond  explorings  and  astrologic  dreams. 
Nowhere  are  the  kingly  greatness  and  the  immortal  aspiring  of  man 
more  finely  shown.  The  loadstone  of  his  destiny  and  the  prophetic 
gravitation  of  his  thoughts  are  upward,  into  the  eternal  bosom  of  heaven's 
infinite  hospitality. 

"  Ye  stars,  which  are  the  poetry  of  heaven  I 

If  in  your  bright  leaves  we  would  read  the  fate 

Of  men  and  empires,  'tis  to  be  forgiven, 

That,  in  our  aspirations  to  be  great, 

Our  destinies  o'erleap  their  mortal  state 

And  claim  a  kindred  with  you ;  for  ye  are 

A  beauty  and  a  mystery,  and  create 

In  us  such  love  and  reverence  from  afar 
That  fortune,  fame,  power,  life,  have  named,  themselves  a  star." 

What  an  immeasurable  contrast  between  the  dying  Cherokee,  who 
would  leap  into  heaven  with  a  war-whoop  on  his  tongue  and  a  string  of 
scalps  in  his  hand,  and  the  dying  Christian,  who  sublimely  murmurs, 
"Father,  into  thy  hands  I  .commit  my  spirit!"  What  a  sweep  of 
thought,  from  the  poor  woman  whose  pious  notion  of  heaven  was 
that  it  was  a  place  where  she  could  sit  all  day  in  a  clean  white  apron 
and  sing  psalms,   to  the  far-seeing    and  sympathetic  natural  philo- 


EXPLANATORY  SURVEY   OF   THE   FIELD.  217 


sopher  wlaose  loving  faith  embraces  all  ranks  of  creatures  and  who 
conceives  of  paradise  as  a  spiritual  concert  of  the .  combined  worlds 
with  all  their  inhabitants  in  presence  of  their  Creator !  Yet  from  the 
explanatory  considerations  which  have  been  set  forth  we  can  understand 
the  derivation  of  the  multifarious  swarm  of  notions  afloat  in  the  world, — 
as  the  fifteen  hundred  varieties  of  apple  now  known  have  all  been  derived 
from  the  solitary  white  crab.  Differences  of  fancy  and  opinion  among 
men  are  as  natural  as  fancies  and  opinions  are.  The  mind  of  a  people 
grows  from  the  earth  of  its  deposited  history,  but  breathes  in  the  air  of 
its  living  literature.^^  By  his  philosophic  learning  and  poetic  sympathy 
the  cosmopolitan  scholar  wins  the  last  victory  of  mind  over  matter,  frees 
himself  from  local  conditions  and  temporal  tinges,  and,  under  the  light 
of  universal  truth,  traces,  through  the  causal  influences  of  soil  and  clime 
and  history,  and  the  colored  threads  of  great  individualities,  the  forma- 
tion of  peculiar  national  creeds.  Through  sense  the  barbarian  mind 
feeds  on  the  raw  pabulum  furnished  by  the  immediate  phenomena  of 
the  world  and  of  its  own  life.  Through  culture  the  civilized  mind  feeds 
on  the  elaborated  substance  of  literature,  science,  and  art.  Plants  eat 
inorganic,  animals  eat  organized,  material.  The  ignorant  man  lives  on 
sensations  obtained  directly  from  nature ;  the  educated  man  lives  also 
on  sensations  obtained  from  the  symbols  of  other  people's  sensations. 
The  illiterate  savage  hunts  for  his  mental  living  in  the  wild  forest  of 
consciousness ;  the  erudite  philosopher  lives  also  on  the  psychical  stores 
of  foregone  men. 

28  Schouw,  Earth,  Plants,  and  Man,  ch.  xxx. 


x5 


PART  THIRD. 


NEW  TESTAMENT  TEACHINGS  CONCERNING  A 
FUTURE  LIFE. 


CHAPTER  I. 

PETER* S   DOCTRINE   OF   A   FUTURE   LIFE. 

In  entering  upon  an  investigation  of  the  thoughts  of  the  New  Testa^ 
ment  writers  concerning  the  fate  of  man  after  his  bodily  dissolution,  we 
may  commence  by  glancing  at  the  various  allusions  contained  in  the 
record  to  opinions  on  this  subject  prevalent  at  the  time  of  the  Savior  or 
immediately  afterwards,  but  which  formed  no  part  of  his  religion,  or  were 
mixed  with  mistakes. 

There  are  several  incidents  recorded  in  the  Gospels  which  show  that  a 
belief  in  the  transmigration  of  the  soul  was  received  among  the  Jews.  As 
Jesus  was  passing  near  Siloam  with  his  disciples,  he  saw  a  man  who  had 
been  blind  from  his  birth  ;  and  the  disciples  said  to  him,  "  Master,  who 
did  sin,  this  man  or  his  parents,  that  he  was  born  blind  V  The  drift  of 
this  question  is.  Did  the  parents  of  this  man  commit  some  great  crime, 
for  which  they  were  punished  by  having  their  child  born  blind,  or  did  he 
come  into  the  world  under  this  calamity  in  expiation  of  the  iniquities  of 
a  previous  life  ?  Jesus  denies  the  doctrine  involved  in  this  interrogation, 
— at  least,  as  far  as  his  reply  touches  it  at  all ;  for  he  rarely  enters  into 
any  discussion  or  refutation  of  incidental  errors.  He  says.  Neither  hath 
this  man  sinned  nor  his  parents  as  the  cause  of  his  blindness ;  but  the 
regular  workings  of  the  laws  of  God  are  made  manifest  in  him :  more- 
over, it  is  a  providential  occasion  offered  me  that  I  should  show  the 
divinity  of  my  mission  by  giving  him  sight. 

When  Herod  heard  of  the  miracles  and  the  fame  of  Jesus,  he  said, 
This  is  John  the  Baptist,  whom  I  beheaded :  he  is  risen  from  the  dead ; 
and  therefore  mighty  works  are  wrought  by  him.  /  This  brief  statement 
plainly  shows  that  the  belief  in  the  reappearance  of  a  departed  spirit,  in 
bodily  form,  to  run  another  career,  was  extant  in  Judea  at  that  period. 
The  Evangelists  relate  another  circumstance  to  the  same  effect.  Jesus 
218 


PETER'S   DOCTRINE   OF   A   FUTURE   LIFE.  219 

asked  his  disciples  who  the  people  thought  he  was.  And  they  replied. 
Some  think  that  thou  art  John  the  Baptist,  sbme  Elias,  and  some  Jere- 
miah or  some  other  of  the  old  prophets,  a  forerunner  of  the  Messiah. 
Then  Jesus  asked,  But  who  think  ye  that  I  am  ?  And  Simon  Peter 
said,  Thou  art  the  promised  Messiah  himself.  There  was  a  prophetic 
tradition  among  the  Jews,  drawn  from  the  words  of  Malachi,  that  before 
the  Messiah  was  revealed  Elias  would  appear  and  proclaim  his  coming. 
Therefore,  when  the  disciples  of  Christ  recognised  him  as  the  great 
Anointed,  they  were  troubled  about  this  prophecy,  and  said  to  their 
Master,  Why  do  the  Scribes  say  that  Elias  must  first  come  ?  He  replies 
to  them,  in  substance,  It  is  even  so :  the  prophet's  words  shall  not  fail : 
they  are  already  fulfilled.  But  you  must  interpret  the  prophecy  aright. 
It  does  not  mean  that  the  ancient  prophet  himself,  in  physical  form, 
shall  come  upon  earth,  but  that  one  with  his  otfice,  in  his  spirit  and 
power,  shall  go  before  me.  If  ye  are  able  to  understand  the  true  import 
of  the  promise,  it  has  been  realized.  John  the  Baptist  is  the  Elias  which 
was  to  come.  The  New  Testament,  therefore,  has  allusions  to  the  doc- 
trine of  transmigration,  but  gives  it  no  warrant. 

The  Jewish  expectations  in  regard  to  the  Messiah,  the  nature  of  his 
kingdom,  and  the  events  which  they  supposed  would  attend  his  coming 
or  transpire  during  his  reign,  were  the  source  and  foundation  of  the 
phraseology  of  a  great  many  passages  in  the  Christian  Scriptures  and  of 
the  sense  of  not  a  few.  The  national  ideas  and  hopes  of  the  Jews  at  that 
time  were  singularly  intense  and  extensive.  Their  influence  over  the 
immediate  disciples  of  Jesus  and  the  authors  of  the  New  Testament  is 
often  very  evident  in  the  interpretations  they  put  upon  his  teachings,  and 
in  their  own  words.  Still,  their  intellectual  and  spiritual  obtuseness  to 
the  trua  drift  of  their  Master's  thoughts  was  not  so  great,  their  mistakes 
are  neither  so  numerous  nor  so  gross,  as  it  is  frequently  supposed  they 
were.  This  is  proved  by  the  fact  that  when  they  use  the  language  of  the 
Messianic  expectations  of  the  Jews  in  their  writings  they  often  do  it,  not 
in  the  material,  but  in  a  spiritual  sense.  When  they  first  came  under  the 
instruction  of  Jesus,  they  were  fully  imbued  with  the  common  notions 
of  their  nation  and  age.  By  his  influence  their  ideas  were  slowly  and 
with  great  difficulty  spiritualized  and  made  to  approach  his  own  in  some 
degree.  But  it  is  unquestionably  true  that  they  never — not  even  after  his 
death — arrived  at  a  clear  appreciation  of  the  full  sublimity,  the  pure  spi- 
rituality, the  ultimate  significance,  of  his  mission  and  his  words.  Still, 
they  did  cast  off  and  rise  above  the  grossly  carnal  expectations  of  their 
countrymen.  Partially  instructed  in  the  spiritual  nature  of  Christ's  king- 
dom, and  partially  biassed  by  their  Jewish  prepossessions,  they  inter- 
preted a  part  of  his  language  figuratively,  according  to  his  real  meaning, 
and  a  part  of  it  literally,  according  to  their  own  notions.  The  result  of 
this  was  several  doctrines  neither  taught  by  Chyist  nor  held  by  the  Jews, 
but  formed  by  conjoining  and  elaborating  a  portion  of  the  conceptions 
of  both.     These  doctrines  are  to  be  found  in  the  New  Testament:  but  it 


V^ 


220  PETER'S   DOCTRINE   OF   A   FUTURE   LIFE. 


,  ,  ,      should  be  distinctly  understood  that  the  religion  of  Christ  is  not  re- 
^'         sponsible  for  them,  is  to  be  separated  from  them. 

^v    ,  The  fundamental  and  pervading  aim  of  that  epistle  of  Peter  the  genu- 

ineness of  which  is  unquestioned — and  the  same  is  true  in  a  great  degree 
>^     ;'  of  his  speeches  recorded  in  the  Acts  of  the  Apostles — is  to  exhort  the 
•^    .  -  Christians  to  whom  it  is  written  to  purify  themselves  by  faith,  love,  and 
^^  good  works ;  to  stand  firmly  amidst  all  their  tribulations,  supported  by 

^      the  expectations  and  prepared  to  meet  the  conditions  of  a  glorious  life  in 
^,     heaven  at  the  close  of  this  life.     Eschatology, — the  doctrine  of  the  Last 
\  Things, — with  its  practical  inferences,  all  inseparably  interwoven  with 

\^  ^       the  mission  of  Christ,  forms  the  basis  and  scope  of  the  whole  document. 
^^  N         Peter  believed  that  when  Christ  had  been  put  to  death  his  spirit,  sur- 
V ,  viving,  descended  into  the  separate  state  of  departed  souls.     Having 

VI     "     cited  from  the  sixteenth  Psalm  the  declaration,  "  Thou  wilt  not  leave  my 
^  soul  in  the  under-world,"  he  says  it  was  a  prophecy  concerning  Christ, 

which  was  fulfilled  in  his  resurrection.     "  The  soul  of  this  Jesus  was  not 
^-■^  left  in  the  under-world,  but  God  hath  raised  him  up,  whereof  we  all  are 

^  witnesses."     When  it  is  written  that  his  soul  was  not  left  in  the  subter- 

X  ranean  abode  of  disembodied  spirits,  of  course  the  inference  cannot  be 

^?^  fv     avoided  that  it  was  supposed  to  have  been  there  for  a  time. 

In  the  next  place,  we  are  warranted  by  several  considerations  in  assert- 
ing that  Peter  believed  that  down  there,  in  the  gloomy  realm  of  shades, 
were  gathered  and  detained  the  souls  of  all  the  dead  generations.     We 
attribute  this  view  to  Peter  from  the  combined  force  of  the  following 
reasons :  because  such  was,  notoriously,  the  belief  of  his  ancestral  and 
contemporary  countrymen ;    because  he  speaks  of  the  resurrection  of 
^    Jesus  as  if  it  were  a  wonderful  prophecy  or  unparalleled  miracle,  a  signal 
^^    and  most  significant  exception  to  the  universal  law ;  because  he  says  ex- 
^  pressly  of  David  that  "  he  is  not  jet  ascended  into  the  heavens," — and  if 
^"^sj)avid  was  still  retained  below,  undoubtedly  all  were ;  because  the  same 
doctrine  is  plainly  inculcated  by  other  of  the  New  Testament  writef s ; 
'and,  finally,  becalise  Peter  himself,  in  another  part  of  this  epistle,  de- 
- "    Glares,  in  unequivocal  terms,  that  the  soul  of  Christ  went  and  preached 
'-  to  the  souls  confined  in  the  under-world, — for  such  is  the  perspicuous 
"^     meaning  of  the  famous  text,  "being  put  to  death  in  the  body,  but  kept 
alive  in  the  soul,  in  which  also  he  went  and  preached  [went  as  a  herald] 
,^  -         to  the  spirits  in  prison."     The  meaning  we  have  attributed  to  this  cele- 
brated passage  is  the  simple  and  consistent  explanation  of  the  words  and 
■^    the  context,  and  is  what  must  have  been  conveyed  to  those  familiar  with 
the  received  opinions  of  that  time.     Accordingly,  we  find  that.  With  the 
i  A  exception  of  Augustine,  it  was  so  understood  and  interpreted  by  the 

^^  whole  body  of  the  Fathers.^     It  is  likewise  so  held  now  by  an  immense 

v-'maioritv  of  the  most  authoritative  modern  commentators.     Eosenmiiller 

^1- 

*^^C^     1  See,  for  example,  Clem.  Alex.  Stromata,  lib.  vi. ;  Cyprian,  Test.  adv.  Judaeos,  lib.  ii.  cap.  27 ; 
lActantius,  Divin.  Instit.  lib.  vii.  cap.  20. 


PETER'S   DOCTRINE   OF   A  FUTURE    LIFE.  221 

says,  in  his  commentary  on  this  text,  "  That  by  the  spirits  in  prison  is 
meant  souls  of  men  separated  from  their  bodies  and  detained  as  in  cus- 
tody in  the  under-world,  which  the  Greeks  call  Hades,  the  Hebrews 
Sheol,  can  hardly  be  doubted,"  {vix  duhitari  posse  videtur.)  Such  has  ever 
been  and  still  is  the  common  conclusion  of  nearly  all  the  best  critical 
theologians,  as  volumes  of  citations  might  easily  be  made  to  show.  The 
reasons  which  led  Augustine  to  give  a  different  exposition  of  the  text 
before  us  are  such  as  should  make,  in  this  case,  even  his  great  name 
have  little  or  no  weight.  He  firmly  held,  as  revealed  and  unquestionable 
truth,^  the  whole  doctrine  which  we  maintain  is  implied  in  the  present 
passage;  but  he  was  so  perplexed  by  certain  difficult  queries^  as  to 
locality  and  method  and  circumstance,  addressed  to  him  with  reference 
to  this  text,  that  he,  waveringly,  and  at  last,  gave  it  an  allegorical  inter- 
pretation. His  exegesis  is  not  only  arbitrary  and  opposed  to  the  catholic 
doctrine  of  the  Church  ;  it  is  also  so  far-fetched  and  forced  as  to  be  des- 
titute of  plausibility.  He  says  the  spirits  in  prison  may  be  the  souls  of 
men  confined  in  their  bodies  here  in  this  life,  to  preach  to  whom  Christ 
came  from  heaven.  But  the  careful  reader  will  observe  that  Peter  speaks 
as  if  the  spirits  were  collected  and  kept  in  one  common  custody,  refers 
to  the  spirits  of  a  generation  long  ago  departed  to  the  dead,  and  repre- 
sents the  preaching  as  taking  place  in  the  interval  between  Christ's 
death  and  his  resurrection.  A  glance  from  the  eighteenth  to  the  twenty- 
second  verse  inclusive  shows  indisputably  that  the  order  of  events  nar- 
rated by  the  apostle  is  this :  First,  Christ  was  put  to  death  in  the  flesh, 
suffering  for  sins,  the  just  for  the  unjust ;  secondly,  he  was  quickened  in 
the  spirit ;  thirdly,  he  went  and  preached  to  the  spirits  in  prison ; 
fourthly,  he  rose  from  the  dead  ;  fifthly,  he  ascended  into  heaven.  How 
is  it  possible  for  any  one  to  doubt  that  the  text  under  consideration 
teaches  his  subterranean  mission  during  the  period  of  his  bodily  burial? 

In  the  exposition  of  the  Apostles'  Creed  put  forth  by  the  Church  of 
England  under  Edward  VI.,  this  text  in  Peter  was  referred  to  as  an 
authoritative  proof  of  the  article  on  Christ's  descent  into  the  under- 
world ;  and  when,  some  years  later,  that  reference  was  stricken  out,  noto- 
riously it  was  not  because  the  Episcopal  rulers  were  convinced  of  a  mis- 
take, but  because  they  had  become  afraid  of  the  associated  Komish  doc- 
trine of  purgatory. 

If  Peter  believed — as  he  undoubtedly  did — that  Christ  after  his  cruci- 
fixion descended  to  the  place  of  dej)arted  spirits,  what  did  he  suppose 
was  the  object  of  that  descent?  Calvin's  theory  was  that  he  went  into 
hell  in  order  that  he  might  there  suffer  vicariously  the  accumulated 
agonies  due  to  the  Lost,  thus  placating  the  just  wrath  of  the  Father 
and  purchasing  the  release  of  the  elect.  A  sufficient  refutation  of  that 
dogma,  as  to  its  philosophical  basis,  is  found  in  its  immorality,  its  forensic 
technicality.   Asa  mode  of  explaining  the  Scriptures,  it  is  refuted  by  the 

s  Epiat.  XCIX.  8  Ibid. 

15 


222  PETER'S   DOCTRINE   OF   A  FUTURE   LIFE. 


fact  that  it  is  nowhere  plainly  stated  in  the  New  Testament,  but  is  arbi- 
trarily constructed  by  forced  and  indirect  inferences  from  various  obscure 
texts,  which  texts  can  be  perfectly  explained  without  involving  it  at  all. 
For  what  purpose,  then,  was  it  thought  that  Jesus  went  to  the  imprisoned 
souls  of  the  under-world  ?  The  most  natural  supposition — the  concep- 
tion most  in  harmony  with  the  character  and  details  of  the  rest  of  the 
scheme  and  with  the  prevailing  thought  of  the  time — would  be  that  he 
went  there  to  rescue  the  captives  from  their  sepulchral  bondage,  to  con- 
quer death  and  the  devil  in  their  own  domain,  open  the  doors,  break  the 
chains,  proclaim  good  tidings  of  coming  redemption  to  the  spirits  in 
prison,  and,  rising  thence,  to  ascend  to  heaven,  preparing  the  way  for 
them  to  follow  with  him  at  his  expected  return.  This,  indeed,  is  the 
doctrine  of  the  Judaizing  apostles,  the  unbroken  catholic  doctrine  of  the 
Church.  Paul  writes  to  the  Colossians,  and  to  the  Ephesians,  that,  when 
Christ  "  had  spoiled  the  principalities  and  powers'^  of  the  world  of  the 
dead,  "  he  ascended  up  on  high,  leading  a  multitude  of  captives."  Peter 
himself  declares,  a  little  farther  on  in  his  epistle,  "that  the  glad  tidings 
were  preached  to  the  dead,  that,  though  they  had  been  persecuted  and 
condemned  in  the  flesh  by  the  will  of  men,  they  might  be  blessed  in  the 
spirit  by  the  will  of  God."*  Christ  fulfilled  the  law  of  death,^  descending 
to  the  place  of  separate  spirits,  that  he  might  declare  deliverance  to  the 
quick  and  the  dead  by  coming  triumphantly  back  and  going  into  heaven, 
an  evident  token  of  the  removal  of  the  penalty  of  sin  which  hitherto  had 
fatally  doomed  all  men  to  the  under-world.^ 

Let  us  see  if  this  will  not  enable  us  to  explain  Peter's  language  satis- 
factorily. Death,  with  the  lower  residence  succeeding  it,  let  it  be  remem- 
bered, was,  according  to  the  Jewish  and  apostolic  belief,  the  fruit  of  sin, — 
the  jijdgment  pronounced  on  sin.  But  Christ,  Peter  says,  was  sinless. 
"He  was  a  lamb  without  blemish  and  without  spot."  "He  did  no  sin, 
neither  was  guile  found  in  his  mouth."  Therefore  he  was  not  exposed  to 
death  and  the  under-world  on  his  own  account.  Consequently,  when  it 
is  written  that  "he  bore  our  sins  in  his  own  body  on  the  tree,"  that  "he 
suffered  for  sins,  the  just  for  the  unjust,"  in  order  to  give  the  words  their 
clear,  full  meaning  it  is  not  necessary  to  attribute  to  them  the  sense  of  a 
vicarious  sacrifice  offered  to  quench  the  anger  of  God  or  to  furnish  com- 
pensation for  a  broken  commandment;    but  this  sense, — namely,  that 


*  See  Rosenm tiller's  explanation  in  hoc  loco. . 

6  See  King's  History  of  the  Apostles'  Creed,  3d  ed.,  pp.  234-239.  "The  purpose  of  Christ'g 
descent  was  to  undergo  the  laws  of  death,  pass  through  the.whole  experience  of  man,  conquer  the 
devil,  break  the  fetters  of  the  captives,  and  fix  a  time  for  their  resurrection."  To  the  same  effect, 
old  Hilary,  Bishop  of  Poictiera,  in  his  commentary  on  Psalm  cxxxviii.,  says,  "  It  is  a  law  of  human 
necessity  that,  the  body  being  buried,  the  soul  should  descend  ad  inferos." 

«  Ambrose,  De  Fide,  etc.,  lib.  iv.  cap.  1,  declares  that  "  no  one  ascended  to  heaven  until  Christ,  by 
the  pledge  of  his  resurrection,  solved  the  chains  of  the  under-world  and  translated  the  souls  of  the 
pious."  Also  Cyril,  Bishop  of  Jerusalem,  in  his  fourth  catechetical  lecture,  sect.  11,  affirms  "  that 
Christ  descended  into  the  under-world  to  deliver  those  who,  from  Adam  downwards,  had  been  im- 
prisoned there." 


PETER'S   DOCTRINE   OF  A   FUTURE   LIFE.  223 


although  in  his  sinlessness  he  was  exempt  from  death,  yet  he  "  suffered 
for  us,"  he  voluntarily  died,  thus  undergoing  for  our  sakes  that  which 
was  to  others  the  penalty  of  their  sin.  The  object  of  his  dying  was 
not  to  conciliate  the  alienated  Father  or  to  adjust  the  unbalanced  law : 
it  was  to  descend  into  the  realm  of  the  dead,  heralding  God's  pardon  to 
the  captives,  and  to  return  and  rise  into  heaven,  opening  and  showing 
to  his  disciples  the  way  thither.  For,  owing  to  his  moral  sinlessness, 
or  to  his  delegated  omnipotence,  if  he  were  once  in  the  abode  of  the 
dead,  he  must  return:  nothing  could  keep  him  there.  Epiphanius  de- 
scribes the  devil  complaining,  after  Christ  had  burst  through  his  nets 
and  dungeons,  "Miserable  me!  what  shall  I  do?  I  did  not  know  God 
was  concealed  in  that  body.  The  son  of  Mary  has  deceived  me.  I 
imagined  he  was  a  mere  man."^  In  an  apocryphal  writing  of  very  early 
date,  which  shows  some  of  the  opinions  abroad  at  that  time,  one  of  the 
chief  devils,  after  Christ  had  appeared  in  hell,  cleaving  its  grisly  prisons 
from  top  to  bottom  and  releasing  the  captives,  is  represented  upbraiding 
Satan  in  these  terms : — "  0  prince  of  all  evil,  author  of  death,  why  didst 
thou  crucify  and  bring  down  to  our  regions  a  person  righteous  and  sin- 
less ?  Thereby  thou  hast  lost  all  the  sinners  of  the  world.''®  Again,  in 
an  ancient  treatise  on  the  Apostles'  Creed,  we  read  as  follows : — "  In  the 
bait  of  Christ's  flesh  was  secretly  inserted  the  hook  of  his  divinity. 
This  the  devil  knew  not,  but,  supposing  he  must  stay  when  he  was  de- 
voured, greedily  swallowed  the  corpse,  and  the  bolts  of  the  nether  world 
were  wrenched  asunder,  and  the  ensnared  dragon  himself  dragged  from 
the  abyss."*  Peter  himself  explicitly  declares,  "  It  was  not  possible  that 
he  should  be  held  by  death."  Theodoret  says,  "  Whoever  denies  the 
resurrection  of  Christ  rejects  his  death. "^"  If  he  died,  he  must  needs 
rise  again.  And  his  resurrection  would  demonstrate  the  forgiveness  of 
sins,  the  opening  of  heaven  to  men,  showing  that  the  bond  which  had 
bound  in  despair  the  captives  in  the  regions  of  death  for  so  many  voice- 
less ages  was  at  last  broken.  Accordingly,  "God,  having  loosed  the 
chains  of  the  under-world,  raised  him  up  and  set  him  at  his  own  right 
hand."ii 

And  now  the  question,  narrowed  down  to  the  smallest  compass,  is 
this : — "What  is  the  precise,  real  signification  of  the  sacrificial  and  other 
connected  terms  employed  by  Peter, — those  phrases  which  now,  by  the 
intense  associations  of  a  long  time,  convey  so  strong  a  Calvinistic  sense  to 
most  readers?  Peter  says,  "Ye  know  that  ye  were  redeemed  with  the 
precious  blood  of  Christ."  If  there  were  not  so  much  indeterminateness 
of  thought,  so  much  unthinking  reception  of  traditional,  confused  im- 


T  In  Assmnptionem  ChristL  8  Evan.  Nicodemi,  cap.  xriii. 

8  RuflBnus,  Expos,  in  Symb.  Apost.  lO  Comm.  in  2  Tim.  il.  19. 

"  By  a  mistake  and  a  false  reading,  the  common  version  has  "  the  pains  of  death,"  instead  of 
"  the  chains  of  the  under-world."  The  sense  requires  the  latter.  Besides,  numerous  manuscripts 
read  aiov,  not  davaTov.  See,  furthermore,  Rosenmiiller'B  thorough  criticism  in  loc.  Likevige  see 
Eobinson's  New  Testament  Greek  Lexicon,  in  uSiy. 


224  PETER'S   DOCTRINE   OF  A  FUTURE   LIFE. 


pressions  of  Scripture  texts,  it  would  be  superfluous  to  observe  that  by 
the  word  blood  here,  and'  in  all  parallel  passages,  is  meant  simply  and 
literally  death :  the  mere  blood,  the  mere  shedding  of  the  blood,  of  Christ, 
of  course,  could  have  no  virtue,  no  moral  efficacy,  of  any  sort.  When 
the  infuriated  Jews  cried,  "His  blood  be  on  us,  and  on  our  children  I" 
they  meant.  Let  the  responsibility  of  his  death  rest  on  us.  When  the 
English  historian  says,  "Sidney  gave  his  blood  for  the  cause  of  civil 
liberty,"  the  meaning  is,  he  died  for  it.  So,  no  one  will  deny,  whenever 
the  New  Testament  speaks  in  any  way  of  redemption  by  the  blood  of 
the  crucified  Son  of  Man,  the  unquestionable  meaning  is,  redemption  by 
his  death.  What,  then,  does  the  phrase  "redemption  by  the  death  of 
Christ"  mean?  Let  it  be  noted  here — let  it  be  particularly  noticed — 
that  the  New  Testament  nowhere  in  explicit  terms  explains  the  meaning 
of  this  and  the  kindred  phrases:  it  simply  uses  the  phrases  without 
interpreting  them.  They  are  rhetorical  figures  of  speech,  necessarily, 
upon  whatever  theological  system  we  regard  them.  No  sinner  is  lite- 
rally washed  from  his  transgressions  and  guilt  in  the  blood  of  the 
slaughtered  Lamb.  These  expressions,  then,  are  poetic  images,  meant 
to  convey  a  truth  in  the-  language  of  association  and  feeling,  the  tradi- 
tionary language  of  imagination.  The  determination  of  their  precise 
significance  is  wholly  a  matter  of  fallible  human  construction  and  inference, 
and  not  a  matter  of  inspired  statement  or  divine  revelation.  This  is  so, 
beyond  a  question,  because,  we  repeat,  they  are  figures  of  speech,  having 
no  direct  explanation  in  the  records  where  they  occur.  The  Calvinistic 
view  of  the  atonement  was  a  theory  devised  to  explain  this  scriptural 
language.  It  was  devised  without  sufficient  consideration  of  the  peculiar 
notions  and  spirit,  the  peculiar  grade  of  culture,  and  the  time,  from 
which  that  language  sprang.  We  freely  admit  the  inadequacy  of  the 
Unitarian  doctrine  of  the  atonement  to  explain  the  figures  of  speech  in 
which  the  apostles  declare  their  doctrine.  But,  since  the  Calvinistic 
scheme  was  devised  by  human  thought  to  explain  the  New  Testament 
language,  any  scheme  which  explains  that  language  as  well  has  equal' 
Scripture  claims  to  credence ;  any  which  better  explains  it,  with  sharper, 
broader  meaning  and  fewer  difficulties,  has  superior  claims  to  be  re- 
ceived. 

We  are  now  prepared  to  state  what  we  believe  was  the  meaning  ori- 
ginally associated  with,  and  meant  to  be  conveyed  by,  the  phrases 
equivalent  to  ''redemption  by  the  death  of  Christ."  In  consequence  of  sin, 
the  souls  of  all  mankind,  after  leaving  the  body,  were  shut  up  in  the 
oblivious  gloom  of  the  under-world.  Christ  alone,  by  virtue  of  his  per- 
fect holiness,  was  not  subject  to  any  part  of  this  fate.  But,  in  fulfilment 
of  the  Father's  gracious  designs,  he  willingly  submitted,  upon  leaving 
the  body,  to  go  among  the  dead,  that  he  might  declare  the  good  tidings 
to  them,  and  burst  the  bars  of  darkness,  and  return  to  life,  and  rise  ir  «o 
heaven  as  a  pledge  of  the  future  translation  of  the  faithful  to  that  cele*^- 
tial  world,  instead  of  their  banishment  into  the  dismal  bondage  bek"^,  as 


PETER'S    DOCTRI^iE    OF   A    FUTURE    LIFE.  225 


hitherto.  The  death  of  Christ,  then,  was  the  redemption  of  sinners,  in 
that  his  death  implied  his  ascent, — "because  it  was  not  possible  that  he 
should  be  holden  of  death  ;^^  and  his  ascension  visibly  demonstrated  the 
truth  that  God  had  forgiven  men  their  sins  and  would  receive  their  souls 
to  his  own  abode  on  high. 

Three  very  strong  confirmations  of  the  correctness  of  this  interpreta- 
tion are  afforded  in  the  declarations  of  Peter.  First,  he  never  even  hints, 
in  the  faintest  manner,  that  the  death  of  Christ  was  to  have  any  efifect 
on  God,  any  pov^er  to  change  his  feeling  or  his  government.  It  was  not 
to  make  a  purchasing  expiation  for  sins  and  thus  to  reconcile  God  to 
us ;  but  it  was,  by  a  revelation  of  the  Father's  freely  pardoning  love,  to 
give  us  penitence,  purification,  confidence,  and  a  regenerating  piety,  and 
so  to  reconcile  us  to  God.  He  says  in  one  place,  in  emphatic  words, 
that  the  express  purpose  of  Christ's  death  was  simply  "  that  he  might 
lead  us  to  God,"  In  the  same  strain,  in  another  place,  he  defines  the 
object  of  Christ's  death  to  be  "that  we,  being  delivered  from  sins, 
should  live  unto  righteousness."  It  is  plain  that  in  literal  reality  he 
refers  our  marvellous  salvation  to  the  voluntary  goodness  of  God,  and 
not  to  any  vicarious  ransom  paid  in  the  sacrifice  of  Christ,  when  he  says, 
"The  God  of  all  grace  hath  called  us  unto  his  eternal  glory  by  Jesus 
Christ."  The  death  of  Christ  was  not,  then,  to  appease  the  fierce  justice 
of  God  by  rectifying  the  claims  of  his  inexorable  law,  but  it  was  to  call 
out  and  establish  in  men  all  moral  virtues  by  the  power  of  faith  in  the 
sure  gift  of  eternal  life  sealed  to  them  through  the  ascension  of  the 
Savior. 

For,  secondly,  the  practical  inferences  drawn  by  Peter  from  the  death 
of  Christ,  and  the  exhortations  founded  upon  it,  are  inconsistent  with 
the  prevailing  theory  of  the  atonement.  Upon  that  view  the  apostle 
would  have  said,  "  Christ  has  paid  the  debt  and  secured  a  seat  in  heaven 
for  you,  elected  ones :  therefore  believe  in  the  sufficiency  of  his  offerings, 
and  exult."  But  not  so.  He  calls  on  us  in  this  wise : — "  Forasmuch  as 
Christ  hath  suffered  for  us,  arm  yourselves  with  the  same  mind."  "  Christ 
suffered  for  you,  leaving  an  example  that  ye  should  follow  his  steps." 
The  whole  burden  of  his  practical  argument  based  on  the  mission  of 
Christ  is,  the  obligation  of  a  religious  spirit  and  of  pure  morals.  He 
does  not  speak,  as  many  modern  sectarists  have  spoken,  of  the  "filthy 
rags  of  righteousness ;"  but  he  says,  "  Live  no  longer  in  sins,"  "  have  a 
meek  and  quiet  spirit,  which  is  in  the  sight  of  God  of  great  price,"  "be 
ye  holy  in  all  manner  of  conversation,"  "  purify  your  souls  by  obedience 
to  the  truth,"  "be  ye  a  holy  priesthood  to  offer  up  spiritual  sacrifices,'^ 
"have  a  good  conscience,"  "avoid  evil  and  do  good,"  "above  all,  have 
fervent  love,  for  love  will  cover  a  multitude  of  sins."  No  candid  person 
can  peruse  the  epistle  and  not  see  that  the  great  moral  deduced  in  it 
from  the  mission  of  Christ  is  this : — Since  heaven  is  offered  you,  strive 
by  personal  virtue  to  be  prepared  for  it  at  the  judgment  which  shall  soon 
come.    The  disciple  is  not  told  to  trust  in  the  merits  of  Jesus  j  but  he 


226  PETER'S   DOCTRINE   OF   A  FUTURE  LIFE. 


is  urged  to  "abstain  from  evil/'  and  "sanctify  the  Lord  Grod  in  his 
heart/'  and  "love  the  brethren/'  and  "obey  the  laws/'  and  "do  well/' 
"girding  up  the  loins  of  his  mind  in  sobriety  and  hope/'  This  is  not 
Calvinism.  ' 

The  third  fortification  of  this  exposition  is  furnished  by  the  following 
fact.  According  to  our  view,  the  death  of  Christ  is  emphasized,  not  on 
account  of  any  importance  in  itself,  but  as  the  necessary  condition  pre- 
liminary to  his  resurrection,  the  humiliating  prelude  to  his  glorious 
ascent  into  heaven.  The  really  essential,  significant  thing  is  not  his 
suffering,  vicarious  death,  but  his  triumphing,  typical  ascension.  Now, 
the  plain,  repeated  statements  of  Peter  strikingly  coincide  with  this 
representation.  He  says,  "God  raised  Christ  up  from  the  dead,  and  gave 
him  glory,  [that  is,  received  him  into  heaven,]  that  your  faith  and  hope 
might  be  in  God."  Again  he  writes,  "Blessed  be  God,  who  according  to 
his  abundant  mercy  hath  begotten  us  again  unto  a  lively  hope  hy  the 
resurrection  of  Jesus  Christ  from  the  dead  unto  an  incorruptible  inheritance 
in  heaven."  Still  again,  he  declares  that  "  the  figure  of  baptism,  sig- 
nifying thereby  the  answer  of  a  good  conscience  toward  God,  saves  us 
hy  the  resurrection  of  Jesus  Christ,  who  is  gone  into  heaven."  According  to 
the  commonly-received  doctrine,  instead  of  these  last  words  the  apostle 
ought  to  have  said,  "  saves  us  by  the  death  of  him  who  suffered  in  ex- 
piation of  our  sins."  He  does  not  say  so.  Finally,  in  the  intrepid  speech 
that  Peter  made  before  the  Jewish  council,  referring  to  their  wicked 
crucifixion  of  Jesus,  he  says,  "^'Him  hath  God  raised  up  to  his  own  right 
hand,  to  be  a  Leader  and  a  Savior,  to  give  repentance  to  Israel  and 
forgiveness  of  sins."  How  plainly  remission  of  sins  is  here  predicated, 
not  through  Christ's  ignominious  suffering,  but  through  his  heavenly 
exaltation !  That  exaltation  showed  in  dramatic  proof  that  by  God's 
grace  the  dominion  of  the  lower  world  was  about  to  be  broken  and  an 
access  to  the  celestial  world  to  be  vouchsafed. 

If  Christ  bought  off"  our  merited  punishment  and  earned  our  accept- 
ance, then  salvation  can  no  more  be  "  reckoned  of  grace,  but  of  debt." 
But  the  whole  New  Testament  doctrine  is,  "that  sinners  are  justified 
freely  through  the  redemption  that  is  in  Christ  Jesus."  "  The  redemp- 
tion that  is  in  Christ"  !  Take  these  words  literally,  and  they  yield  no 
intelligible  meaning.  The  sense  intended  to  be  conveyed  or  suggested 
by  them  depends  on  interpretation ;  and  here  disagreement  arises.  The 
Calvinist  says  they  mean  the  redemption  undertaken,  achieved,  by  Christ. 
We  say  they  mean  the  redemption  proclaimed,  brought  to  light,  by  Christ. 
The  latter  explanation  is  as  close  to  the  language  as  the  former.  Neither 
is  unequivocally  established  by  the  statement  itself.  We  ought  therefore 
to  adopt  the  one  which  is  at  once  most  rational  and  plausible  in  itself, 
and  most  in  harmony  with  the  peculiar  opinions  and  culture  of  the  person 
by  whom,  and  of  the  time  when,  the  document  was  written.  All  these 
considerations,  historical,  philosophical,  and  moral,  undeniably  favor  our 
interpretation,  leaving  nothing  to  support  the  other  save  the  popular 


y 


PETER'^S   DOCTRINE   OT   A  FUTURE   LIFE.  227 

theological  belief  of  modern  Protestant  Christendom, — a  belief  which  is 
the  gradual  product  of  a  few  great,  mistaken  teachers  like  Augustine  and 
Calvin. 

We  do  not  find  the  slightest  difficulty  in  explaining  sharply  and 
broadly,  with  all  its  niceties  of  phraseology,  each  one  of  the  texts  urged 
in  behalf  of  the  prevalent  doctrine  of  the  atonement,  without  involving 
the  essential  features  of  that  doctrine.  Three  demonstrable  assertions 
of  fact  afford  us  all  the  requisite  materials.  First,  it  was  a  prevalent 
belief  with  the  Jews,  that,  since  death  was  the  penalty  of  sin,  the  suffer- 
ing of  death  was  in  itself  expiatory  of  the  sins  of  the  dying  man.^^ 
Lightfoot  says,  "  It  is  a  common  and  most  known  doctrine  of  the  Tal- 
mudists,  that  repentance  and  ritual  sacrifice  expiate  some  sins,  death  the 
rest.  Death  wipes  off  all  unexpiated  sins.^'^^  Tholuck  says,  "  It  was  a 
Jewish  opinion  that  the  death  of  the  just  atoned  for  the  people.''^*  He 
quotes  from  the  Talmud  an  explicit  assertion  to  that  effect,  and  refers  to 
several  learned  authorities  for  further  citations  and  confirmations. 

Secondly,  the  apostles  conceived  Christ  to  be  sinless,  and  consequently 
not  on  his  own  account  exposed  to  death  and  subject  to  Hades.     If,       "^^^ 
then,  death  was  an  atonement  for  sins,  and  he  was  sinless,  his  voluntary  | 

death  was  expiatory  for  the  sins  of  the  world ;  not  in  an  arbitrary  and  *« 

unheard-of  way,  according  to  the  Calvinistic  scheme,  but  in  the  common 
way,  according  to  a  Pharisaic  notion.  And  thirdly,  it  was  partly  a  Jewish 
expectation  concerning  the  Messiah  that  he  would,^^  and  partly  an  apos- 
tolic conviction  concerning  Christ  that  he  did,  break  the  bolts  of  the  old 
Hadean  prison  and  open  the  way  for  human  ascent  to  heaven.  As  Je- 
rome says,  "  Before  Christ  Abraham  was  in  hell,  after  Christ  the  crucified 
thief  was  in  paradise  ;"^^  for  "  until  the  advent  of  Christ  all  alike  went 
down  into  the  under-world,  heaven  being  shut  until  Christ  threw  aside 
the  flaming  sword  that  turned  every  way.''" 

These  three  thoughts — that  death  is  the  expiatory  penalty  of  sin,  that 
Christ  was  himself  sinless,  that  he  died  as  God's  envoy  to  release  the 
prisoners  of  gloom  and  be  their  pioneer  to  bliss — leave  nothing  to  be 
desired  in  explaining  the  sacrificial  terms  and  kindred  phrases  employed 
by  the  apostles  in  reference  to  his  mission. 

Without  question,  Peter,  like  his  companions,  looked  for  the  speedy 
return  of  Christ  from  heaven  to  judge  all,  and  to  save  the  worthy.  In- 
dications of  this  belief  are  numerously  afforded  in  his  words.  "The  end 
of  all  things  is  at  hand :  be  ye  therefore  sober  and  watch  unto  prayer." 
"  You  shall  give  account  to  him  that  is  ready  to  judge  the  quick  and  the 


12  Witsius,  Dissertatio  de  Seculo  hoc  et  future,  sect.  8, 

13  Lightfoot  on  Matt.  xii.  32.  14  Comm.  on  John  i.  29. 

15  "God  shall  liberatethe  Israelites  from  the  under-world."  Bertholdt's  Christologia  Judaeorum, 
sect,  xxxiv.,  (De  descensu  Messiae  ad  Inferos,)  note  2.  "  The  captives  shall  ascend  from  the  under- 
world, Shechinah  at  their  head."    Schoettgen  de  Messia,  lib.  vi.  cap.  5,  sect.  1. 

16  See  his  Letter  to  Heliodorus,  Epist.  XXXV.,  Benedict,  ed, 
1^  Comm.  in  Eccles.  cap.  iii.  21,  et  cap.  ix. 


228  PETER'S   DOCTRINE   OF  A  FUTURE   LIFE. 


^ 


-J 


dead."  Here  the  common  idea  of  that  time — ^namely,  that  the  resur- 
rection of  the  captives  of  the  under-world  would  occur  at  the  return  of 
Christ — is  undoubtedly  implied.  "  Salvation  is  now  ready  to  be  revealed 
in  the  last  time."  "  That  your  faith  may  be  found  unto  praise  and  honor 
and  glory  at  the  appearing  of  Jesus  Christ."  "  Be  sober,  and  hope  to  the 
end  for  the  grace  that  is  to  be  brought  unto  you  at  the  revelation  of 
Jesus  Christ."  "  Be  ye  examples  to  the  flock,  and  when  the  chief  Shep- 
herd shall  appear  ye  shall  receive  an  unfading  crown  of  glory."  "God 
shall  send  Jesus  Christ,  .  .  .  whom  the  heavens  must  receive  until 
the  times  of  the  restitution  of  all  things."  It  is  evident  that  the  author 
of  these  passages  expected  the  second  coming  of  the  Lord  Jesus  to  con- 
summate the  affairs  of  his  kingdom. 

If  the  apostle  had  formed  definite  conclusions  as  to  the  final  fate  of 
unbelieving,  wicked,  reprobate  men,  he  has  not  stated  them.  He  unde- 
niably implies  certain  general  facts  upon  the  subject,  but  leaves  all  the 
details  in  obscurity.  He  adjures  his  readers — ^with  exceeding  earnest- 
ness he  over  and  over  again  adjures  them — to  forsake  every  manner  of 
sinful  life,  to  strive  for  every  kind  of  righteous  conversation,  that  by  faith 
and  goodness  they  may  receive  the  salvation  of  their  souls.  He  must 
have  supposed  an  opposite  fate  in  some  sort  to  impend  over  those  who 
did  otherwise,  rejecting  Christ,  "  revelling  in  lasciviousness  and  idolatry." 
Everywhere  he  makes  the  distinction  between  the  faithful  and  the  wicked 
prominent,  and  presents  the  idea  that  Christ  shall  come  to  judge  them 
both,  and  shall  reward  the  former  with  gladness,  crowns,  and  glory ; 
while  it  is  just  as  clearly  implied  as  if  he  had  said  it  that  the  latter  shall 
be  condemned  and  punished.  When  a  judge  sits  in  trial  on  the  good 
and  the  bad,  and  accepts  those,  plainly  the  inference  is  that  he  rejects 
these,  unless  the  contrary  be  stated.  What  their  doom  is  in  its  nature, 
what  in  its  duration,  is  neither  declared,  nor  inferrible  from  what  is 
declared.  All  that  the  writer  says  on  this  point  is  substantially  repeated 
or  contained  in  the  fourth  chapter  of  his  epistle,  from  verses  12  to  19.  A 
slight  explanatory  paraphrase  of  it  will  make  the  position  clear  so  far 
as  it  can  be  made  clear.  "  Christian  believers,  in  the  fiery  trials  which 
are  to  try  you,  stand  firm,  even  rejoicing  that  you  are  fellow-sufferers 
with  Christ, — a  pledge  that  when  his  glory  is  revealed  you  shall  partake 
of  it  with  him.  See  to  it  that  you  are  free  from  crime,  free  from  sins  for 
which  you  ought  to  suffer ;  then,  if  persecuted  and  slain  for  your  Chris- 
tian profession  and  virtues,  falter  not.  The  terrible  time  preceding  the 
second  advent  of  your  Master  is  at  hand.  The  sufferings  of  that  time 
will  begin  with  the  Christian  household ;  but  how  much  more  dreadful 
will  be  the  sufferings  of  the  close  of  that  time  among  the  disobedient 
that  spurn  the  gospel  of  God !  If  the  righteous  shall  with  great  difficulty 
be  snatched  from  the  perils  and  woes  encompassing  that  time,  surely  it 
will  happen  very  much  worse  with  ungodly  sinners.  Therefore  let  all 
who  suffer  in  obedience  to  God  commit  the  keeping  of  their  souls  to 
him  in  well-doing." 


THE   EPISTLE   TO   THE   HEBREWS.  229 

The  souls  of  men  were  confined  in  the  under-world  for  sin.  Christ 
came  to  turn  men  from  sin  and  despair  to  holiness  and  a  reconciling 
faith  in  God.  He  went  to  the  dead  to  declare  to  them  the  good  tidings 
of  pardon  and  approaching  deliverance  through  the  free  grace  of  God. 
He  rose  into  heaven  to  demonstrate  and  visibly  exhibit  the  redemption 
of  men  from  the  under-world  doom  of  sinners.  He  was  soon  to  return 
to  the  earth  to  complete  the  unfinished  work  of  his  commissioned  king- 
dom. His  accepted  ones  should  then  be  taken  to  glory  and  reward. 
The  rejected  ones  should Their  fate  is  left  in  gloom,  without  a  de- 
finite clew. 


CHAPTER  n. 

DOCTRINE   OF   A   FUTURE   LIFE   IN   THE   EPISTLE   TO   THE    HEBREWS. 

The  Epistle  to  the  Hebrews  was  written  by  some  person  who  was 
originally  a  Jew,  afterwards  a  zealous  Christian.  He  was  unquestionably 
a  man  of  remarkable  talent  and  eloquence  and  of  lofty  religious  views 
and  feelings.  He  lived  in  the  time  of  the  immediate  followers  of  Jesus, 
and  apparently  was  acquainted  with  them.  The  individual  authorship 
it  is  now  impossible  to  determine  with  certainty.  Many  of  the  most 
learned,  unprejudiced,  and  able  critics  have  ascribed  it  to  Apollos,  an 
Alexandrian  Jew,  a  compeer  of  Paul  and  a  fellow-citizen  of  Philo.  This 
opinion  is  more  probable  than  any  other.  Indeed,  so  numerous  are  the 
resemblances  of  thoughts  and  words  in  the  writings  of  Philo  to  those  in 
this  epistle,  that  even  the  wild  conjecture  has  been  hazarded  that  Philo 
himself  at  last  became  a  Christian  and  wrote  to  his  Hebrew  countrymen 
the  essay  which  has  since  commonly  passed  for  Paul's.  No  one  can 
examine  the  hundreds  of  illustrations  of  the  epistle  gathered  from  Philo 
by  Carpzov,  in  his  learned  but  ill-reasoned  work,  without  being  greatly 
impressed.  The  supposition  which  has  repeatedly  been  accepted  and 
urged,  that  this  composition  was  first  written  in  Hebrew,  and  after- 
wards translated  into  Greek  by  another  person,  is  absurd,  in  view  of  the 
masterly  skill  and  eloquence,  critical  niceties,  and  felicities  in  the  use  of 
language,  displayed  in  it.  We  could  easily  fill  a  paragraph  with  the 
names  of  those  eminent  in  the  Church — such  as  Tertullian,  Hippolytus, 
Erasmus,  Luther,  Le  Clerc,  and  Neander — who  have  concluded  that,  who- 
ever the  author  of  the  Epistle  to  the  Hebrews  was,  he  was  not  Paul.  The 
list  of  those  names  would  reach  from  the  Egyptian  Origen,  whose  candor 
and  erudition  were  without  parallel  in  his  age,  to  the  German  Bleek, 
w.hose  masterly  and  exhaustive  work  is  a  monument  of  united  talent  and 


230  DOCTRINE   OF  A  FUTURE   LIFE 


toil,  leaving  little  to  be  desired.  It  is  not  within  our  present  aim  to 
argue  this  point:  we  will  therefore  simply  refer  the  reader  to  the 
thorough  and  unanswerable  discussion  and  settlement  of  it  by  Norton.^ 

The  general  object  of  the  composition  is,  by  showing  the  superiority 
of  the  Christian  system  to  the  Hebrew,  to  arm  the  converts  from  Juda- 
ism— to  whom  it  is  addressed — against  the  temptations  to  desert  the  ful- 
filling faith  of  Christ  and  to  return  to  the  emblematic  faith  of  their 
fathers.  This  aim  gives  a  pervading  cast  and  color  to  the  entire  treat- 
ment— to  the  reasoning  and  especially  to  the  chosen  imagery— of  the 
epistle.  Omitting,  for  the  most  part,  whatever  is  not  essentially  inter- 
woven with  the  subject  of  death,  the  resurrection,  and  future  existence, 
and  with  the  mission  of  Christ  in  relation  to  those  subjects,  we  advance 
to  the  consideration  of  the  views  which  the  epistle  presents  or  implies 
concerning  those  points.  It  is  to  be  premised  that  we  are  forced  to  con- 
struct from  fragments  and  hints  the  theological  fabric  that  stood  in  the 
mind  of  the  writer.  The  suggestion  also  is  quite  obvious  that,  since  the 
letter  is  addressed  solely  to  the  Hebrews  and  describes  Christianity  as 
the  completion  of  Judaism,  an  acquaintance  with  the  characteristic 
Hebrew  opinions  and  hopes  at  that  time  may  be  indispensable  for  a  full 
comprehension  of  its  contents. 

The  view  of  the  intrinsic  nature  and  rank  of  Christ  on  which  the 
epistle  rests  seems  very  plainly  to  be  that  great  Logos-doctrine  which 
floated  in  the  philosophy  of  the  apostolic  age  and  is  so  fully  developed 
in  the  Gospel  of  John: — "The  Logos  of  God,  alive,  energetic,  irresistibly 
piercing,  to  whose  eyes  all  things  are  bare  and  open  ;"  "  first-begotten  of 
God ;''  "  faithful  to  Him  that  made  him ;''  inferior  to  God,  superior  to  all 
beside;  "by  whom  God  made  the  worlds;"  whose  seat  is  at  the  right 
hand  of  God,  the  angels  looking  up  to  him,  and  "  the  world  to  come  put 
in  subjection  to  him."  The  author,  thus  assuming  the  immensely  super- 
human rank  and  the  pre-existence  of  Christ,  teaches  that,  by  the  good 
will  of  God,  he  descended  to  the  world  in  the  form  of  a  man,  to  save 
them  that  were  without  faith  and  in  fear, — ^them  that  were  lost  through 
sin.  God  "bringeth  in  the  first-begotten  into  the  world."  "When  he 
Cometh  into  the  world  he  saith.  Sacrifice  and  offering  thou  wouldest  not, 
but  a  body  hast  thou  prepared  for  me."  "  Jesus  was  made  a  little  while 
inferior  to  the  angels."  "  Forasmuch,  then,  as  the  children  are  par- 
takers of  flesh  and  blood,  he  also  himself  likewise  partook  of  the  same ;" 
that  is,  in  order  to  pass  through  an  experience  like  that  of  those  whom 
he  wished  to  deliver,  he  assumed  their  nature.  "  He  taketh  not  hold  of 
angels,  but  he  taketh  hold  of  the  seed  of  Abraham :"  in  other  words,  he 
aimed  not  to  assist  angels,  but  men.  These  passages,  taken  in  connec- 
tion with  the  whole  scope  and  drift  of  the  document  in  which  they  are 
found,  declare  that  Jesus  was  a  spirit  in  heaven,  but  came  to  the  earth, 
taking  upon  him  a  mortal  frame  of  flesh  and  blood. 

1  Cluristian  Examiner,  vols,  for  1827-29. 


IN  THE   EPISTLE   TO   THE   HEBREWS.  231 


W"hy  he  did  this  is  the  question  that  naturally  arises  next.  We  do  not 
«ee  how  it  is  possible  for  any  person  to  read  the  epistle  through  intelli- 
gently, in  the  light  of  an  adequate  knowledge  of  contemporary  Hebrew 
opinions,  and  not  perceive  that  the  author's  answer  to  that  inquiry  is, 
that  Christ  assumed  the  guise  and  fate  of  humanity  in  order  to  die  ;  and 
died  in  order  to  rise  from  the  dead ;  and  rose  from  the  dead  in  order  to 
ascend  to  heaven ;  and  ascended  to  heaven  in  order  to  reveal  the  grace 
of  God  opening  the  way  for  the  celestial  exaltation  and  blessedness  of 
the  souls  of  faithful  men.  We  will  commence  the  proof  and  illustration 
of  these  statements  by  bringing  together  some  of  the  principal  passages 
in  the  epistle  which  involve  the  objects  of  the  mission  of  Christ,  and  then 
stating  the  thought  that  chiefly  underlies  and  explains  them. 

*'  We  see  Jesus — who  was  made  a  little  while  inferior  to  the  angels,  in 
order  that  by  the  kindness  of  God  he  might  taste  death  for  every  man — 
through  the  suflfering  of  death  crowned  with  glory  and  honor."  With 
the  best  critics,  we  have  altered  the  arrangement  of  the  clauses  in  the 
foregoing  verse,  to  make  the  sense  clearer.  The  exact  meaning  is,  that 
the  exaltation  of  Christ  to  heaven  after  his  death  authenticated  his  mis- 
sion, showed  that  his  death  had  a  divine  meaning  for  men ;  that  is, 
showed  that  they  also  should  rise  to  heaven.  "  When  he  had  by  himself 
made  a  purification  of  our  sins,  he  sat  down  at  the  right  hand  of  the 
Majesty  on  high."  "  For  this  cause  he  is  the  Mediator  of  the  new  cove- 
nant, that,  his  death  having  occurred,  (for  the  redemption  of  the  trans- 
gressions under  the  first  covenant,)  they  which  are  called  might  enter 
upon  possession  of  the  promised  eternal  inheritance."  The  force  of  this 
last  passage,  with  its  context,  turns  on  the  double  sense  of  the  Greek 
word  for  covenant,  which  likewise  means  a  will.  Several  statements  in  the 
epistle  show  the  author's  belief  that  the  subjects  of  the  old  dispensation 
had  the  promise  of  immortal  life  in  heaven,  but  had  never  realized  the 
thing  itself.^  Now,  he  maintains  the  purpose  of  the  new  dispensation  to 
be  the  actual  revelation  and  bestowment  of  the  reality  which  anciently 
was  only  promised  and  typically  foreshadowed ;  and  in  the  passage  be- 
fore us  he  figures  Christ — the  author  of  the  Christian  covenant — as  the 
maker  of  a  will  by  which  believers  are  appointed  heirs  of  a  heavenly 
immortality.  He  then — following  the  analogy  of  testamentary  legacies 
and  legatees — describes  those  heirs  as  "  entering  on  possession  of  that 
eternal  inheritance"  "  by  the  death  of  the  Testator."  He  was  led  to 
employ  precisely  this  language  by  two  obvious  reasons :  first,  for  the  sake 
of  that  paronomasia  of  which  he  was  evidently  fond ;  secondly,  by  the  fact 
that  it  really  was  the  death  of  Christ,  with  the  succeeding  resurrection 
and  ascension,  which  demonstrated  both  the  reality  of  the  thing  promised 
in  the  will  and  the  authority  of  the  Testator  to  bestow  it. 

8  xi.  13, 16,  et  al.  See  chap.  x.  36,  where  to  receive  the  promise  most  plainly  means  to  obtain  the 
thing  promised,  as  it  does  several  times  in  the  epistle.  So  Paul,  in  his  speech  at  Antioch,  (Acts  xiii. 
32,  33,)  says,  "We  declare  unto  you  glad  tidings,  how  that  the  promise  which  was  made  unto  the 
fiathers,  God  hath  fulfilled  tlie  same  unto  us  their  children,  in  that  he  hath  raised  up  Jesus  again." 


232  DOCTRINE   OF  A   FUTURE    LIFE 


All  the  expressions  thus  far  cited,  and  kindred  ones  scattered  through 
the  work,  convey  a  clear  and  consistent  meaning,  with  sharp  outlines 
and  coherent  details,  if  we  suppose  their  author  entertained  the  following 
general  theory;  and  otherwise  they  cannot  be  satisfactorily  explained. 
A  dreadful  fear  of  death,  introduced  by  sin,  was  tyrannizing  over  men. 
In  consequence  of  conscious  alienation  from  Grod  through  transgressions, 
they  shuddered  at  death.  The  writer  does  not  say  what  there  was  in 
death  that  made  it  so  feared ;  but  we  know  that  the  prevailing  Hebrew 
conception  was,  that  death  led  the  naked  soul  into  the  silent,  dark,  and 
dreary  region  of  the  under-world, — a  doleful  fate,  from  which  they 
shrank  with  sadness  at  the  best,  guilt  converting  that  natural  melan- 
choly into  dread  foreboding.  In  the  absence  of  any  evidence  or  pre- 
sumption whatever  to  the  contrary,  we  are  authorized,  nay,  rather  forced, 
to  conclude  that  such  a  conception  is  implied  in  the  passages  we  are  con- 
sidering. Now,  the  mission  of  Jesus  was  to  deliver  men  from  that  fear 
and  bondage,  by  assuring  them  that  Grod  would  forgive  sin  and  annul  its 
consequence.  Instead  of  banishing  their  disembodied  spirits  into  the 
sepulchral  Sheol,  he  would  take  them  to  himself  into  the  glory  above  the 
firmament.  This  aim  Christ  accomplished  by  literally  exemplifying  the 
truths  it  implies ;  that  is,  by  personally  assuming  the  lot  of  man,  dying, 
rising  from  among  the  spirits  of  the  dead,  and  ascending  beyond  the  veil 
into  heaven.  By  his  death  and  victorious  ascent  "  he  purged  our  sins," 
"redeemed  transgressions,"  "overthrew  him  that  has  the  power  of 
death,"  in  the  sense  that  he  thereby,  as  the  writer  thought,  swept  away 
the  supposed  train  of  evils  caused  by  sin, — namely,  all  the  concomitants 
of  a  banishment  after  death  into  the  cheerless  subterranean  empire. 

It  will  be  well  now  to  notice  more  fully,  in  the  author's  scheme,  the 
idea  that  Christ  did  locally  ascend  into  the  heavens,  "into  the  presence 
of  God,"  "  where  he  ever  liveth,"  and  that  by  this  ascent  he  for  the  first 
time  opened  the  way  for  others  to  ascend  to  him  where  he  is,  avoiding 
the  doom  of  Hades.  "We  have  a  great  High-Priest,  who  has  passed 
through  the  heavens,  Jesus,  the  Son  of  God."  "  Christ  is  not  entered 
into  the  most  holy  place,  made  with  hands,  the  figure  of  the  true,  but 
into  heaven  itself,  now  to  appear  in  the  presence  of  God  for  us."  Indeed, 
that  Jesus,  in  a  material  and  local  sense,  rose  to  heaven,  is  a  conception 
fundamental  to  the  epistle  and  prominent  on  all  its  face.  It  is  much 
more  necessary  for  us  to  show  that  the  author  believed  that  the  men  who 
had  previously  died  had  not  risen  thither,  but  that  it  was  the  Savior's 
mission  to  open  the  way  for  their  ascension. 

It  is  extremely  significant,  in  the  outset,  that  Jesus  is  called  "  the  first 
leader  and  the  bringer  to  the  end  of  our  faith ;"  for  the  words  in  this 
clause  which  the  common  version  renders  "author"  and  "finisher"' 
mean,  from  their  literal  force  and  the  latent  figure  they  contain,  "a  guide 
who  runs  through  the  course  to  the  goal  so  as  to  win  and  receive  the 

8  Robinson's  Lexicon,  first  edition,  under  reXttoo)  and  rcAetoor^f ;  also  see  Philo,  cited  there. 


IN   THE   EPISTLE   TO   THE   HEBREWS.  233 


prize,  bringing  us  after  him  to  the  same  consummation."  Still  more 
striking  is  the  passage  we  shall  next  adduce.  Having  enumerated  a  long 
list  of  the  choicest  worthies  of  the  Old  Testament,  the  writer  adds, 
"  These  all,  having  obtained  testimony  through  faith,  did  not  realize  the 
promise,*  God  having  provided  a  better  thing  f&r  us,  that  thei/  without  us 
should  not  be  perfected," — should  not  be  brought  to  the  end, — the  end 
of  human  destiny, — that  is,  exaltation  to  heaven.  Undoubtedly  the 
author  here  means  to  say  that  the  faithful  servants  of  God  under  the 
Mosaic  dispensation  were  reserved  in  the  under-world  until  the  ascension 
of  the  Messiah.  Augustine  so  explains  the  text  in  hand,  declaring  that 
Christ  was  the  first  that  ever  rose  from  the  under-world.^  The  same 
exposition  is  given  by  Origen,^  and  indeed  by  nearly  every  one  of  the 
Fathers  who  has  undertaken  to  give  a  critical  interpretation  of  the  pass- 
age. This  doctrine  itself  was  held  by  Catholic  Christendom  for  a  thou- 
sand years ;  is  now  held  by  the  Eoman,  Greek,  and  English  Churches ; 
but  is,  for  the  most  part,  rejected  or  forgotten  by  the  dissenting  sects, 
from  two  causes.  It  has  so  generally  sunk  out  of  sight  among  us,  first, 
from  ignorance, — ignorance  of  the  ancient  learning  and  opinions  on 
which  it  rested  and  of  which  it  was  the  necessary  completion ;  secondly, 
from  rationalistic  speculations,  which,  leading  men  to  discredit  the  truth 
of  the  doctrine,  led  them  arbitrarily  to  deny  its  existence  in  the  Scrip- 
ture, making  them  perversely  force  the  texts  that  state  it  and  wilfully 
blink  the  texts  that  hint  it.  Whether  this  be  a  proper  and  sound  method 
of  proceeding  in  critical  investigations  any  one  may  judge.  To  us  it 
seems  equally  unmanly  and  immoral.  We  know  of  but  one  justifiable 
course,  and  that  is,  with  patience,  with  earnestness,  and  with  all  pos- 
sible aids,  to  labor  to  discern  the  real  and  full  meaning  of  the  words 
according  to  the  understanding  and  intention  of  the  author.  We  do  so 
elsewhere,  regardless  of  consequences.  No  other  method,  in  the  case  of 
the  Scriptures,  is  exempt  from  guilt. 

The  meaning  (namely,  to  bring  to  the  end)  which  we  have  above  attri- 
buted to  the  word  teXecoco  (translated  in  the  common  version  to  make  per- 
fect) is  the  first  meaning  and  the  etymological  force  of  the  word.  That 
we  do  not  refine  upon  it  over-nicely  in  the  present  instance,  the  follow- 
ing examples  from  various  parts  of  the  epistle  unimpeachably  witness. 
"  For  it  was  proper  that  God,  in  bringing  many  sons  unto  glory,  should 
make  him  who  was  the  first  leader  of  their  salvation  perfect  [reach  the 
end]  through  sufferings ;"  that  is,  should  raise  him  to  heaven  after  he 
had  passed  through  death,  that  he,  having  himself  arrived  at  the  glorious 
heavenly  goal  of  human  destiny,  might  bring  others  to  it.  "Christ,  being 
made  perfect,"  (brought  through  all  the  intermediate  steps  to  the  end,) 
"  became  the  cause  of  eternal  salvation  to  all  them  that  obey  him ;  called 
of  God  an  high-priest."  The  context,  and  the  after-assertion  of  the 
writer  that  the  priesthood  of  Jesus  is  exercised  in  heaven,  show  that  the 

*  Ch.  X.  36.  5  Epist.  CLXIV.  sect,  ix.,  ed.  Benedictinae.  6  De  Principiis,  lib.  ii.  cap.  2. 


234  DOCTRINE   OF   A  FUTURE   LIFE 


word  "  perfected,"  as  employed  here,  signifies  exalted  to  the  right  hand 
of  God.  "Perfection"  (bringing  unto  the  end)  "was  not  by  the  Levitical 
priesthood."  "The  law  perfected  nothing,  but  it  was  the  additional  intro- 
duction of  a  better  hope  by  which  we  draw  near  unto  God."  "  The  law 
maketh  men  high-priests  which  have  infirmity,  which  are  not  suffered  to 
continue,  by  reason  of  death ;  but  the  word  of  the  oath  after  the  law 
maketh  the  Son  perfect  for  evermore," — ^bringeth  him  to  the  end, — 
namely,  an  everlasting  priesthood  in  the  heavens.  That  Christian  be- 
lievers are  not  under  the  first  covenant,  whereby,  through  sin,  men — 
commencing  with  the  blood  of  Abel,  the  first  death — ^were  doomed  to  the 
lower  world,  but  are  under  the  second  covenant,  whereby,  through  the 
gracious  purpose  of  God,  taking  effect  in  the  blood  of  Christ,  the  first 
resurrection,  they  are  already  by  faith,  in  imagination,  translated  to 
heaven^ — this  is  plainly  what  the  author  teaches  in  the  following  words : 
— "  Ye  are  not  come  to  the  palpable  mount  that  burneth  with  fire,  and  to 
blackness  and  tempest,  where  so  terrible  was  the  sight  that  Moses  ex- 
ceedingly trembled,  but  ye  are  come  to  Mount  Zion,  to  the  heavenly 
Jerusalem,  and  to  an  innumerable  company  of  angels,  and  to  God,  and  to 
the  spirits  of  the  perfected  just,  and  to  Jesus,  the  mediator  of  the  new  cove- 
nant, and  to  the  lustral  blood  which  speaks  better  things  than  that  of 
Abel."  The  connection  here  demonstrates  that  the  souls  of  the  righteous 
are  called  "perfected,"  as  having  arrived  at  the  goal  of  their  destiny  in 
heaven.  Again,  the  author,  when  speaking  of  the  sure  and  steadfast 
hope  of  eternal  life,  distinguishes  Jesus  as  a  npSSpo/uo^,  one  who  runs  be- 
fore as  a  scout  or  leader :  "  the  Forerunner,  who  for  us  has  entered  within 
the  veil,"  that  is,  has  passed  beyond  the  firmament  into  the  presence  of 
God.  The  Jews  called  the  outward  or  lowermost  heaven  the  veil.'  But 
the  most  conclusive  consideration  upon  the  opinion  we  are  arguing  for — 
and  it  must  be  entirely  convincing — is  to  be  drawn  from  the  first  half  of 
the  ninth  chapter.  To  appreciate  it,  it  is  requisite  to  remember  that  the 
Kabbins — with  whose  notions  our  author  was  familiar  and  some  of  which 
he  adopts  in  his  reasonings — ^were  accustomed  to  compare  the  Jewish 
temple  and  city  with  the  temple  and  city  of  Jehovah  above  the  sky,  con- 
sidering the  former  as  miniature  types  of  the  latter.  This  mode  of 
thought  was  originally  learned  by  philosophical  Rabbins  from  the 
Platonic  doctrine  of  ideas,  without  doubt,  and  was  entertained  figura- 
tively, spiritually;  but  in  the  unreflecting,  popular  mind  the  Hebraic 
views  to  which  it  gave  rise  were  soon  grossly  materialized  and  located. 
They  also  derived  the  same  conception  from  God's  command  to  Moses 
when  he  was  about  to  build  the  tabernacle  : — "See  thou  make  all  things 
according  to  the  pattern  showed  to  thee  in  the  mount."  They  refined 
upon  these  words  with  many  conceits.  They  compared  the  three  divi- 
sions of  the  temple  to  the  three  heavens :  the  outer  Court  of  the  Gentiles 
corresponded  with  the  first  heaven,  the  Court  of  the  Israelites  with  the 

f  Schoettgen,  Horae  Hebraicse  et  Talmudicse  in  2  Cor.  xii.  2. 


IN  THE   EPISTLE   TO   THE   HEBREWS.  235 


second  heaven,  and  the  Holy  of  Holies  represented  the  third  heaven  or 
the  very  abode  of  God.  Josephus  writes,  "  The  temple  has  three  compart- 
ments :  the  first  two  for  men,  the  third  for  God,  because  heaven  is  inac- 
cessible to  men.'^^  Now,  our  author  says,  referring  to  this  triple  symbolic 
arrangement  of  the  temple,  "The  priests  went  always  into  the  first 
tabernacle,  accomplishing  the  service,  but  into  the  second  went  the  high- 
priest  alone,  once  every  year,  not  without  blood;  this,  which  was  a 
figure  for  the  time  then  present,  signifying  that  the  way  into  the  holiest 
of  alP  was  not  yet  laid  open ;  but  Christ  being  come,  an  high-priest  of  the 
future  good  things,  by  his  own  blood  he  entered  in  once  into  the  holy 
place,  having  obtained  eternal  deliverance."  The  points  of  the  com- 
parison here  instituted  are  these :  On  the  great  annual  day  of  atonemei^t, 
after  the  death  of  the  victim,  the  Hebrew  high-priest  went  into  the  adytum 
of  the  earthly  temple,  but  none  could  follow ;  Jesus,  the  Christian  high- 
priest,  went  after  his  own  death  into  the  adytum  of  the  heavenly  temple, 
and  enabled  the  faithful  to  enter  there  after  him.  Imagery  like  the  fore- 
going, which  implies  a  Sanctum  Sanctorum  above,  the  glorious  prototype  of 
that  below,  is  frequent  in  the  Talmud.^**  To  remove  all  uncertainty  from 
the  exposition  thus  presented,  if  any  doubt  linger,  it  is  only  necessary  to 
cite  one  more  passage  from  the  epistle.  "  We  have,  therefore,  brethren, 
by  the  blood  of  Jesus,  leading  into  the  holiest,  a  free  road,  a  new  and 
blessed  road,  which  he  hath  inaugurated  for  us  through  the  veil,  that  is 
to  say,  through  his  flesh."  As  there  was  no  entrance  for  the  priest  into 
the  holiest  of  the  temple  save  by  the  removal  of  the  veil,  go  Christ  could 
not  enter  heaven  except  by  the  removal  of  his  body.  The  blood  of 
Jesus  here,  as  in  most  cases  in  the  New  Testament,  means  the  death  of 
Jesus,  involving  his  ascension.  Chrysostom,  commenting  on  these 
verses,  says,  in  explanation  of  the  word  eyKaivi^u,  "  Christ  laid  out  the 
road  and  was  the  first  to  go  over  it.  The  first  way  was  of  death,  lead- 
ing [ad  inferos]  to  the  under-world;  the  other  is  of  life,"  leading  to 
heaven.  The  interpretation  we  have  given  of  these  passages  reconciles 
and  blends  that  part  of  the  knpwn  contemporary  opinions  which  applies 
to  them,  and  explains  and  justifies  the  natural  force  of  the  imagery  and 
words  employed.  Its  accuracy  seems  to  us  unquestionable  by  any  candid 
person  who  is  competently  acquainted  with  the  subject.  The  substance 
of  it  is,  that  Jesus  came  from  God  to  the  earth  as  a  man,  laid  down  his 
life  that  he  might  rise  from  the  dead  into  heaven  again,  into  the  real 
Sanctum  Sanctorum  of  the  universe,  thereby  proving  that  faithful  believers 
also  shall  rise  thither,  being  thus  delivered,  after  the  pattern  of  his 
evident  deliverance,  from  the  imprisonment  of  the  realm  of  death 
below. 

We  now  proceed  to  quote  and  unfold  five  distinct  passages,  not  yet 
1 ■ — • 

8  Antiq.  lib.  iii.  cap.  6,  sect.  4;  ibid.  cap.  7,  sect.  7. 

•  Philo  declares,  "  The  whole  universe  is  one  temple  of  God,  in  which  the  holiest  of  all  is  heaven." 
-De  Monarchia,  p.  222,  ed.  Mangey. 
w  Schoettgen,  Dissertatio  de  Hierosolyma  Coelesti,  cap.  2,  sect.  9. 


236  DOCTRINE  OF  A  FUTURE  LIFE 


brought  forward,  from  the  epistle,  each  of  which  proves  that  we  are 
not  mistaken  in  attributing  to  the  writer  of  it  the  above-stated  general 
theory.  In  the  first  verse  which  we  shall  adduce  it  is  certain  that  the 
word  "death^^  includes  the  entrance  of  the  soul  into  the  subterranean 
kingdom  of  ghosts.  It  is  written  of  Christ  that,  "in  the  days  of  his 
flesh,  when  he  had  earnestly  prayed  to  Him  that  was  able  to  do  it, — 
to  save  him  from  death, — he  was  heard,"  and  was  advanced  to  be  a  high- 
priest  in  the  heavens, — "was  made  higher  than  the  heavens."  Now, 
obviously,  God  did  not  rescue  Christ  from  dying,  but  he  raised  him,. 
EK  vEKpuv,  from  the  world  of  the  dead.  So  Chrysostom  declares,  referring 
to  this  very  text,  "  Not  to  be  retained  in  the  region  of  the  dead,  but  to 
be  delivered  from  it,  is  virtually  not  to  di§»""  Moreover,  the  phrase 
above  translated  "to  save  him  from  death"  may  be  translated,  with 
equal  propriety,  "  to  bring  him  back  safe  from  death."  The  Greek  verb 
c6CeiVy  to  save,  is  often  so  used  to  denote  the  safe  restoration  of  a  warrior 
from  an  incursion  into  an  enemy's  domain.  The  same  use  made  here  by 
our  author  of  the  term  "death"  we  have  also  found  made  by  Philo 
Judaeus.  ".The  wise,"  Philo  says,  "inherit  the  Olympic  and  heavenly 
region  to  dwell  in,  always  studying  to  go  above;  the  bad  inherit  the 
innermost  parts  of  the  under-world,  always  laboring  to  die."^'^  The 
antithesis  between  going  above  and  dying,  and  the  mention  of  the  under- 
world in  connection  with  the  latter,  prove  that  to  die  here  means,  or  at 
least  includes,  going  below  after  death. 

The  Septuagint  version  of  the  Old  Testament  twice  translates  Sheol  by 
the  word  "  death. "^^  The  Hebrew  word  for  death,  mdveih,  is  repeatedly 
used  for  the  abode  of  the  dead.^*  And  the  nail  of  the  interpretation  we  are 
urging  is  clenched  by  this  sentence  from  Origen : — "  The  under-world, 
in  which  souls  are  detained  by  death,  is  called  death. "^^  Bretschneider 
cites  nearly  a  dozen  passages  from  the  New  Testament  where,  in  his 
judgment,  death  is  used  to  denote  Hades. 

Again:  we  read  that  Christ  took  human  nature  upon  him  "in  order 
that  by  means  of  [his  own]  death  he  might  render  him  that  has  the 
power  of  death — that  is,  the  devil — idle,  and  deliver  those  who  through 
fear  of  death  were  all  their  lifetime  subject  to  bondage."  It  is  apparent 
at  once  that  the  mere  death  of  Christ,  so  far  from  ending  the  sway  of 
Death,  would  be  giving  the  grim  monster  a  new  victory,  incomparably 
the  most  important  he  had  ever  achieved.  Therefore,  the  only  way  to 
make  adequate  sense  of  the  passage  is  to  join  with  the  Savior's  death 
what  followed  it, — namely,  his  resurrection  and  ascension.  It  was  the 
Hebrew  belief  that  sin,  introduced  by  the  fraud  of  the  devil,  was  the 
cause  of  death,  and  the  doomer  of  the  disembodied  spirits  of  men  to  the 
lower  caverns  of  darkness  and  rest.     They  personified  Death  as  a  gloomy 

11  Homil.  Epist.  ad  Heb.  in  hoc  loc.  i«  Quod  a  Deo  mitt.  Somn.,  p.  643,  ed.  Mangey. 

13  2  Sam.  xxii.  6 ;  Prov.  xxiii.  14.  1*  Ps.  ix.  13,    Prov.  vli,  27. 

15  Comra.  in  Epist.  ad  Rom.,  lib.  vi.  cap.  6,  sect.  6. :  "  Inferni  locus  in  quo  animse  detinebantur  a 
morte  mors  appellatur." 


IN  THE   EPISTLE   TO   THE   HEBREWS.  237 


king,  tyrannizing  over  mankind ;  and,  unless  in  severe  affliction,  they 
dreaded  the  hour  when  they  must  lie  down  under  his  sceptre  and  sink 
into  his  voiceless  kingdom  of  shadows.  Christ  broke  the  power  of  Satan, 
closed  his  busy  reign,  rescued  the  captive  souls,  and  relieved  the  timo- 
rous hearts  of  the  faithful,  by  rising  triumphantly  from  the  long-bound 
dominion  of  the  grave,  and  ascending  in  a  new  path  of  light,  pioneering 
the  saints  to  immortal  glory. 

In  another  part  of  the  epistle,  the  writer,  having  previously  explained 
that  as  the  high-priest  after  the  death  of  the  expiatory  goat  entered  the 
typical  holy  place  in  the  temple,  so  Christ  after  his  own  death  entered  the 
true  holy  place  in  the  heavens,  goes  on — to  guard  against  the  analogy  being 
forced  any  further — to  deny  the  necessity  of  Christ's  service  being  re- 
pea,ted,  as  the  priest's  was  annually  repeated,  saying,  "  For  then  he  must 
have  died  many  times  since  the  foundation  of  the  world ;  but,  on  the 
contrary,  [it  suffices  that]  once,  at  the  close  of  the  ages,  through  the 
sacrifice  of  himself  he  hath  appeared  [in  heaven]  for  the  abrogation  of 
sin."^^  The  rendering  and  explanation  we  give  of  this  language  are  those 
adopted  by  the  most  distinguished  commentators,  and  must  be  justified 
by  any  one  who  examines  the  proper  punctuation  of  the  clauses  and 
studies  the  context.  The  simple  idea  is,  that,  by  the  sacrifice  of  his  body 
through  death,  Christ  rose  and  showed  himself  in  the  presence  of  God. 
The  author  adds  that  this  was  done  "unto  the  annulling  of  sin."  It  is 
with  reference  to  these  last  words  principally  that  we  have  cited  the  pass- 
age. What  do  they  mean  ?  In  what  sense  can  the  passing  of  Christ^s 
soul  into  heaven  after  death  be  said  to  have  done  away  with  sin  ?  In  the 
first  place,  the  open  manifestation  of  Christ's  disenthralled  and  risen 
soul  in  the  supernal  presence  of  Grod  did  not  in  any  sense  abrogate  sin 
itself,  literally  considered,  because  all  kinds  of  sin  that  ever  were  upon 
the  earth  among  men  before  have  been  ever  since,  and  are  now.  In  the 
second  place,  that  miraculous  event  did  not  annul  and  remove  human 
guilt,  the  consciousness  of  sin  and  responsibility  for  it,  because,  in  fact, 
men  feel  the  sting  and  load  of  guilt  now  as  badly  as  ever ;  and  the  very 
epistle  before  us,  as  well  as  the  whole  New  Testament,  addresses  Chris- 
tians as  being  exposed  to  constant  and  varied  danger  of  incurring  guilt 
and  woe.  But,  in  the  third  place,  the  ascension  of  Jesus  did  show  very 
plainly  to  the  apostles  and  first  Christians  that  what  they  supposed  to  be 
the  great  outward  penalty  of  sin  was  annulled ;  that  it  was  no  longer  a 
necessity  for  the  spirit  to  descend  to  the  lower  world  after  death ;  that 
that  fatal  doom,  entailed  on  the  generations  of  humanity  by  sin,  was  now 
abrogated  for  all  who  were  worthy.  Such,  we  have  not  a  doubt,  is  the 
true  meaning  of  the  declaration  under  review. 

This  exposition  is  powerfully  confirmed  by  the  two  succeeding  verses, 
which  we  will  next  pass  to  examine.  "As  it  is  appointed  for  men  to 
die  once,  but  after  this  the  judgment,  so  Christ,  having  been  offered 

w  Griesbach  in  loc. ;  and  Rosenmiiller. 
16 


238  DOCTRINE  OF  A  FUTURE   LIFE 


once  to  bear  the  sins  of  many,  shall  appear  a  second  time,  without  sin, 
for  salvation  unto  those  expecting  him."  Man  dies  once,  and  then 
passes  into  that  state  of  separate  existence  in  the  under-world  which  is 
the  legal  judgment  for  sin.  Christ,  taking  upon  himself,  with  the  nature 
of  man,  the  burden  of  man's  lot  and  doom,  died  once,  and  then  rose 
from  the  dead  by  the  gracious  power  of  the  Father,  bearing  away  the 
outward  penalty  of  sin.  He  will  come  again  into  the  world,  uninvolved, — 
the  next  time,  with  any  of  the  accompaniments  or  consequences  of  sin, — 
to  save  them  that  look  for  him,  and  victoriously  lead  them  into  heaven 
with  him.  In  this  instance,  as  all  through  the  writings  of  the  apostles, 
sin,  death,  and  the  under-world  are  three  segments  of  a  circle,  each 
necessarily  implying  the  others.  The  same  remark  is  to  be  made  of  the 
contrasted  terms  righteousness,  grace,  immortal  life  above  the  sky ;"  the 
former  being  traced  from  the  sinful  and  fallen  Adam,  the  latter  from  the 
righteous  and  risen  Christ. 

The  author  says,  "  If  the  blood  of  bulls  and  goats  sanctifies  unto  the 
purification  of  the  flesh,  how  much  more  shall  the  blood  of  Christ,  who 
having^^  an  eternal  spirit  offered  himself  faultless  to  God,  cleanse  your 
consciousness  I"  The  argument,  fully  expressed,  is,  if  the  blood  of  perish- 
able brutes  cleanses  the  body,  the  blood  of  the  immortal  Christ  cleanses 
the  soul.  The  implied  inference  is,  that  as  the  former  fitted  the  outward 
man  for  the  ritual  privileges  of  the  temple,  so  the  latter  fitted  the  inward 
man  for  the  spiritual  privileges  of  heaven.  This  appears  clearly  from 
what  follows  in  the  next  chapter,  where  the  writer  says,  in  effect,  that 
"  it  is  not  possible  for  the  blood  of  bulls  and  of  goats  to  take  away  sins, 
however  often  it  is  offered,  but  that  Christ,  when  he  had  offered  one 
sacrifice  for  sins,  forever  sat  down  at  the  right  hand  of  God."  The  reason 
given  for  the  efficacy  of  Christ's  offering  is  that  he  sat  down  at  the  right 
hand  of  God.  When  the  chosen  animals  were  sacrificed  for  sins,  they 
utterly  perished,  and  there  was  an  end.  But  when  Christ  was  offered,  his 
soul  survived  and  rose  into  heaven, — an  evident  sign  that  the  penalty  of 
sin,  whereby  men  were  doomed  to  the  under-world  after  death,  was 
abolished.  This  perfectly  explains  the  language;  and  nothing  else,  it 
seems  to  us,  can  perfectly  explain  it. 

That  Christ  would  speedily  reappear  from  heaven  in  triumph,  to  judge 
his  foes  and  save  his  disciples,  was  a  fundamental  article  in  the  primitive 
Church  scheme  of  the  last  things.  There  are  unmistakable  evidences  of 
such  a  belief  in  our  author.  "  For  yet  a  little  while,  and  the  coming  one 
will  come,  and  will  not  delay."  "  Provoke  one  another  unto  love  and 
good  works,  ...  so  much  the  more  as  ye  see  the  day  drawing  near." 
There  is  another  reference  to  this  approaching  advent,  which,  though 
obscure,  affords  important  testimony.  Jesus,  when  he  had  ascended,  "sat 
down  at  the  right  hand  of  God,  henceforward  waiting  till  his  enemies  be 


17  Neander,  Planting  and  Training  of  the  Church,  Ryland's  trans*  p.  298. 

18  Aid  is  often  used  in  the  sense  of  with,  or  possessing.    See  Wahl's  New  Testament  Lexicon. 


IN  THE   EPISTLE   TO   THE   HEBREWS.  239 

made  his  footstool."  That  is  to  say,  he  is  tarrying  in  heaven  for  the 
appointed  time  to  arrive  when  he  shall  come  into  the  world  again  to 
consummate  the  full  and  final  p'Urposes  of  his  mission.  We  may  leave 
this  division  of  the  subject  established  beyond  all  question,  by  citing  a 
text  which  explicitly  states  the  idea  in  so  many  words: — "Unto  them 
that  look  for  him  he  shall  appear  the  second  time."  That  expectation 
of  the  speedy  second  coming  of  the  Messiah  which  haunted  the  early 
Christians,  therefore,  unquestionably  occupied  the  mind  of  the  composer 
of  the  Epistle  to  the  Hebrews. 

If  the  writer  of  this  epistolary  essay  had  a  firm  and  detailed  opinion 
as  to  the  exact  fate  to  be  allotted  to  wicked  and  .persistent  unbelievers, 
his  allusions  to  that  opinion  are  too  few  and  vague  for  us  to  determine 
precisely  what  it  was.  We  will  briefly  quote  the  substance  of  what  he 
says  upon  the  subject,  and  add  a  word  in  regard  to  the  inferences  it  does, 
or  it  does  not,  warrant.  "  If  under  the  Mosaic  dispensation  every  trans- 
gression received  a  just  recompense,  how  shall  we  escape  if  we  neglect  so 
great  a  salvation,  first  proclaimed  by  the  Lord  ?"  "  As  the  Israelites  that 
were  led  out  of  Egj'pt  by  Moses,  on  account  of  their  unbelief  and  pro- 
vocations, were  not  permitted  to  enter  the  promised  land,  but  perished 
in  the  wilderness,  so  let  us  fear,  lest,  a  promise  being  left  us  of  entering 
into  his  rest,  any  of  you  should  seem  to  come  short  of  it."  Christ  "  be- 
came the  cause  of  eternal  salvation  to  all  them  that  obey  him."  "  He 
hath  brought  unto  the  end  forever  them  that  are  sanctified."  It  will  be 
observed  that  these  last  specifications  are  partial,  and  that  nothing  is 
said  of  the  fate  of  those  not  included  under  them.  "  It  is  impossible  for 
those  who  were  once  enlightened,  ...  if  they  shall  fall  away,  to  renew 
them  again  unto  repentance.  .  .  .  But,  beloved,  we  are  persuaded  better 
things  of  you,  even  things  that  accompany  salvation."  "  We  are  not  of 
them  who  draw  back  unto  the  destruction,  but  of  them  who  believe  unto 
the  preservation,  of  the  soul."  "  If  we  sin  wilfully  after  we  have  received 
the  knowledge  of  the  truth,  there  is  no  longer  left  a  sacrifice  for  sins, 
but  a  certain  fearful  looking-for  of  judgment^  and  of  fiery  indignation  to 
devour  the  adversaries."  "  It  is  a  fearful  thing  to  fall  into  the  hands  of 
the  living  God."  "If  they  escaped  not  w^ho  refused  him  that  spoke  on 
earth,  [Moses,]  much  more  we  shall  not  escape  if  we  turn  away  from 
him  that  speaks  from  heaven,"  (Christ.)  In  view,  of  the  foregoing  pass- 
ages, which  represent  the  entire  teaching  of  the  epistle  in  relation  to 
the  ultimate  destination  of  sinners,  we  must  assert  as  follows.  First,  the 
author  gives  no  hint  of  the  doctrine  of  literal  torments  in  a  local  hell. 
Secondly,  he  is  still  further  from  favoring — nay,  he  unequivocally  denies — 
the  doctrine  of  unconditional,  universal  salvation.  Thirdly,  he  either 
expected  that  the  reprobate  would  be  absolutely  destroyed  at  the  second 
coming  of  Christ, — which  does  not  seem  to  be  declared ;  or  that  they 
would  be  exiled  forever  from  the  kingdom  of  glory  into  the  sad  and 
slumberous  under-world, — which  is  not  clearly  implied;  or  that  they 
would  be  punished  according  to  their  evil,  and  then,  restored  to  Divine 


240  DOCTRINE   OF   A  FUTURE   LIFE 


favor,  be  exalted  into  heaven  with  the  original  elect, — which  is  not  written 
in  the  record ;  or,  lastly,  that  they  would  be  disposed  of  in  some  way 
unknown  to  him, — ^which  he  does  not  avow.  He  makes  no  allusion  to 
such  a  terrific  conception  as  is  expressed  by  our  moc^ern  use  of  the 
word  hell:  he  emphatically  predicates  conditionality  of  salvation,  he 
threatens  sinners  in  general  terms  with  severe  judgment.  Further  than 
this  he  has  neglected  to  state  his  faith.  If  it  reached  any  further,  he 
has  preferred  to  leave  the  statement  of  it  in  vague  and  impressive  gloom. 

Let  us  stop  a  moment  and  epitomize  the  steps  we  have  taken.  Jesus, 
the  Son  of  God,  was  a  spirit  in  heaven.  He  came  upon  the  earth  in  the 
guise  of  humanity  to  undergo  its  whole  experience  and  to  be  its  re- 
deemer. He  died,  passed  through  the  vanquished  kingdom  of  the  grave, 
and  rose  into  heaven  again,  to  exemplify  to  men  that  through  the  grace 
of  God  a  way  was  opened  to  escape  the  under-world,  the  great  external 
penalty  of  sin,  and  reach  a  better  country,  even  a  heavenly.  From  his 
seat  at  God's  right  hand,  he  should  ere  long  descend  to  complete  God's 
designs  in  his  mission,— judge  his  enemies  and  lead  his  accepted  followers 
to  heaven.  The  all-important  thought  running  through  the  length  and 
breadth  of  the  treatise  is  the  ascension  of  Christ  from  the  midst  of  the 
dead  (e/c  veKpuv)  into  the  celestial  presence,  as  the  pledge  of  our  ascent. 
"Among  the  things  of  which  we  are  speaking,  this  is  the  capital  con- 
sideration, [Ke(j)d?iai.ov,Y' — the  most  essential  point, — "  that  we  have  such 
a  high-priest,  who  hath  sat  down  at  the  right  hand  of  the  throne  of  the 
Majesty  in  the  heavens."  Neander  says,  though  apparently  without 
perceiving  the  extent  of  its  ulterior  significance,  "  The  conception  of 
the  resurrection  in  relation  to  the  whole  Christian  system  lies  at  the  basis 
of  this  epistle." 

A  brief  sketch  and  exposition  of  the  scope  of  the  epistle  in  general 
will  cast  light  and  confirmation  upon  the  interpretation  we  have  given 
of  its  doctrine  of  a  future  life  in  particular.  The  one  comprehensive  de- 
sign of  the  writer,  it  is  perfectly  clear,  is  to  prove  to  the  Christian  con- 
verts from  the  Hebrews  the  superiority  of  Christianity  to  Judaism,  and 
thus  to  arm  them  against  apostasy  from  the  new  covenant  to  the  ancient 
one.  He  begins  by  showing  that  Christ,  the  bringer  of  the  gospel,  is 
greater  'than  the  angels,  by  whom  the  law  was  given,^^  and  consequently 
that  his  word  is  to  be  reverenced  still  more  than  theirs.^®  Next  he  argues 
that  Jesus,  the  Christian  Mediator,  as  the  Son  of  God,  is  crowned  with 
more  authority  and  is  worthy  of  more  glory  than  Moses,  the  Jewish  me- 
diator, as  the  servant  of  God ;  and  that  as  Moses  led  his  people  towards 
the  rest  of  Canaan,  so  Christ  leads  his  people  towards  the  far  better 
rest  of  heaven.  He  then  advances  to  demonstrate  the  superiority  of 
Christ  to  the  Levitical  priesthood.  This  he  establishes  by  pointing  out 
the  facts  that  the  Levitical  priest  had  a  transient  honor,  being  after  the 
law  of  a  carnal  commandment,  his  offerings  referring  to  the  flesh,  while 

w  Heb.  i.  4-14,  u.  2 ;  Acts  vii.  53 ;  Gal.  iu.  20.  20  Heb.  ii.  1-3. 


IN   THE   EPISTLE   TO   THE   HEBKEWS.  241 

Christ  has  an  unchangeable  priesthood,  being  after  the  power  of  an  end- 
less life,  his  offering  referring  to  the  soul ;  that  the  Levitical  priest  once 
a  year  went  into  the  symbolic  holy  place  in  the  temple,  unable  to  admit 
others,  but  Jesus  rose  into  the  real  holy  place  itself  above,  opening  a  way 
for  all  faithful  disciples  to  follow;  and  that  the  Hebrew  temple  and 
ceremonies  were  but  the  small  type  and  shadow  of  the  grand  archetypal 
temple  in  heaven,  where  Christ  is  the  immortal  High-Priest,  fulfilling  in 
the  presence  of  God  the  completed  reality  of  what  Judaism  merely  minio' 
tured,  an  emblematic  pattern  that  could  make  nothing  perfect.  "By 
him  therefore  let  us  continually  offer  to  God  the  sacrifice  of  praise/' 
The  author  intersperses,  and  closes  with,  exhortations  to  steadfast  faith, 
pure  morals,  and  fervent  piety. 

There  is  one  point  in  this  epistle  which  deserves,  in  its  essential  con- 
nection with  the  doctrine  of  the  future  life,  a  separate  treatment.  It  is 
the  subject  of  the  Atonement.  The  correspondence  between  the  sacri- 
fices in  the  Hebrew  ritual  and  the  sufferings  and  death  of  Christ  would, 
from  the  nature  of  the  case,  irresistibly  suggest  the  sacrificial  terms  and 
metaphors  which  our  author  uses  in  a  large  part  of  his  argument.  More- 
over, his  precise  aim  in  writing  compelled  him  to  make  these  resem- 
blances as  prominent,  as  significant,  and  as  effective  as  possible.  Gries- 
bach  says  well,  in  his  learned  and  able  essay,  "When  it  was  impossible 
for  the  Jews,  lately  brought  to  the  Christian  faith,  to  tear  away  the 
attractive  associations  of  their  ancestral  religion,  which  were  twined 
among  the  very  roots  of  their  minds,  and  they  were  consequently  in 
danger  of  falling  away  from  Christ,  the  most  ingenious  author  of  this 
epistle  met  the  case  by  a  masterly  expedient.  He  instituted  a  careful 
comparison,  showing  the  superiority  of  Christianity  to  Judaism  even  in 
regard  to  the  very  point  where  the  latter  seemed  so  much  more  glorious, 
— namely,  in  priesthoods,  temples,  altars,  victims,  lustrations,  and  kindred 
things.''^^  That  these  comparisons  are  sometimes  used  by  the  writer 
analogically,  figuratively,  imaginatively,  for  the  sake  of  practical  illustra- 
tion and  impression,  not  literally  as  logical  expressions  and  proofs  of  a 
dogmatic  theory  of  atonement,  is  made  suflSciently  plain  by  the  follow- 
ing quotations.  "  The  bodies  of  those  beasts  whose  blood  is  brought  into 
the  holy  place  by  the  high-priest  for  sin  are  burned  without  the  camp. 
Wherefore  Jesus  also,  that  he  might  sanctify  the  people  through  his  own 
blood,  suffered  without  the  gate.  Let  us  go  forth  therefore  unto  him 
without  the  camp,  bearing  his  reproach.'^  Every  one  will  at  once  per- 
ceive that  these  sentences  are  not  critical  statements  of  theological  truths, 
but  are  imaginative  expressions  of  practical  lessons,  spiritual  exhortations. 
Again,  we  read,  "  It  was  necessary  that  the  patterns  of  the  heavenly  things 
should  be  purified  with  sacrificed  animals,  but  the  heavenly  things  them- 
selves with  better  sacrifices  than  these."  Certainly  it  is  only  by  an  exercise 
of  the  imagination,  for  spiritual  impression,  not  for  philosophical  argu- 

21  Opuscula :  De  Imaginibus  Judaicis  in  Epist.  ad  Hebraeos. 


242  DOCTRINE  OP  A  FUTURE  LIFE 


merit,  that  heaven  can  be  said  to  be  defiled  by  the  sins  of  men  on  earth 
so  as  to  need  cleansing  by  the  lustral  blood  of  Christ.  The  writer  also 
aj^peals  to  his  readers  in  these  terms : — "  To  do  good  and  to  communi- 
cate forget  not ;  for  with  such  sacrifices  God  is  well  pleased/^  The  purely 
practical  aim  and  rhetorical  method  with  which  the  sacrificial  language 
is  employed  here  are  evident  enough.  We  believe  it  is  used  in  the  same 
way  wherever  it  occurs  in  the  epistle. 

The  considerations  which  have  convinced  us,  and  which  we  think 
ought  to  convince  every  unprejudiced  mind,  that  the  Calvinistic  scheme 
of  a  substitutional  expiation  for  sin,  a  placation  of  Divine  wrath  by  the 
offering  of  Divine  blood,  was  not  in  the  mind  of  the  author,  and  does  not 
inform  his  expressions  when  they  are  rightly  understood,  may  be  briefly 
presented.  First,  the  notion  that  the  suffering  of  Christ  in  itself  ran- 
somed lost  souls,  bought  the  withheld  grace  and  pardon  of  God  for  us, 
is  confessedly  foreign  and  repulsive  to  the  instinctive  moral  sense  and  to 
natural  reason,  but  is  supposed  to  rest  on  the  authority  of  revelation. 
Secondly,  that  doctrine  is  nowhere  specifically  stated  in  the  epistle,  but 
is  assumed,  or  inferred,  to  explain  language  which  to  a  superficial  look 
seems  to  imply  it, — perhaps  even  seems  to  be  inexplicable  without 
it  f^  but  in  reality  such  a  view  is  inconsistent  with  that  language 
when  it  is  accurately  studied.  For  example,  notice  the  following 
passage: — "When  Christ  cometh  into  the  world,"  he  is  represented 
as  saying,  "  I  come  to  do  thy  will,  0  God."  "  By  the  which  will,"  the 
writer  continues,  "we  are  sanctified  through  the  offering  of  the  body  of 
Jesus."  That  is,  the  death  of  Christ,  involving  his  resurrection  and 
ascension  into  heaven,  fulfils  and  exemplifies  the  gracious  purpose  of 
God,  not  purchases  for  us  an  otherwise  impossible  benignity.  The  above- 
cited  explicit  declaration  is  irreconcilable  with  the  thought  that  Christ 
came  into  the  world  to  die  that  he  might  appease  the  flaming  justice  and 
anger  of  God,  and  by  vicarious  agony  buy  the  remission  of  human  sins: 
it  conveys  the  idea,  on  the  contrary,  that  God  sent  Christ  to  prove  and 
illustrate  to  men  the  free  fulness  of  his  forgiving  love.  Thirdly,  the 
idea,  which  we  think  was  the  idea  of  the  author  of  the  Epistle  to  the 
Hebrews,  that  Christ,  by  his  death,  resurrection,  and  ascent,  demon- 
strated to  the  faith  of  men  God's  merciful  removal  of  the  supposed  out- 
ward penalty  of  sin,  namely,  the  banishment  of  souls  after  death  to  the 
under-world,  and  led  the  way,  as  their  forerunner,  into  heaven, — this 
idea,  which  is  not  shocking  to  the  moral  sense  nor  plainly  absurd  to  the 
moral  reason,  as  the  Augustinian  dogma  is,  not  only  yields  a  more  sharply- 
defined,  consistent,  and  satisfactory  explanation  of  all  the  related  lan- 


22  That  these  texts  were  not  originally  understood  as  implying  any  vicarious  efficacy  in  Christ's 
painful  death,  but  as  attributing  a  typical  power  to  his  triumphant  resurrection,  his  glorious  return 
from  the  world  of  the  dead  into  heaven,  appears  very  plainly  in  the  following  instance.  Theodoret, 
one  of  the  earliest  explanatory  writers  on  the  New  Testament,  says,  while  expressly  speaking  of 
Christ's  death,  the  sufferings  through  which  he  was  perfected,  "  His  resurrection  certified  a  resur- 
rection for  us  all."— Cbmm.  in  Epist.  ad  Heb.  cap.  2,  v.  10. 


IN   THE   EPISTLE   TO   THE   HEBREWS.  243 


guage  of  the  epistle,  but  is  also — which  cannot  be  said,  of  the  other  doC' 
trine — in  harmony  with  the  contemporary  opinions  of  the  Hebrews,  and 
would  be  the  natural  and  almost  inevitable  development  from  them  and 
complement  of  them  in  the  mind  of  a  Pharisee,  who,  convinced  of  the 
death  and  ascension  of  the  sinless  Jesus,  the  appointed  Messiah,  had 
become  a  Christian. 

In  support  of  the  last  assertion,  which  is  the  only  one  that  needs  fur- 
ther proof,  we  submit  the  following  considerations.  In  the  first  place, 
every  one  familiar  with  the  eschatology  of  the  Hebrews  knows  that  at  the 
time  of  Christ  the  belief  prevailed  that  the  sin  of  Adam  was  the  cause  of 
death  among  men.  In  the  second  place,  it  is  equally  well  known  that 
they  believed  the  destination  of  souls  upon  leaving  the  body  to  be  the 
under-world.  Therefore — does  it  not  follow  by  all  the  necessities  of  logic  ? 
— they  believed  that  sin  was  the  cause  of  the  descent  of  disembodied 
spirits  to  the  dreary  lower  realm.  In  the  third  place,  it  is  notorious  and 
undoubted  that  the  Jews  of  that  age  expected  that,  when  the  Messiah 
should  appear,  the  dead  of  their  nation,  or  at  least  a  portion  of  them, 
would  be  raised  from  the  under-world  and  be  reclothed  with  bodies,  and 
would  reign  with  him  for  a  period  on  earth  and  then  ascend  to  heaven. 
Now,  what  could  be  more  natural  than  that  a  person  holding  this  creed, 
who  should  be  brought  to  believe  that  Jesus  was  the  true  Messiah  and 
after  his  death  had  risen  from  among  the  dead  into  heaven,  should  imme- 
diately conclude  that  this  was  a  pledge  or  illustration  of  the  abrogation 
of  the  gloomy  penalty  of  sin,  the  deliverance  of  souls  from  the  subter- 
ranean prison,  and  their  admission  to  the  presence  of  God  beyond  the 
sky  ?  We  deem  this  an  impregnable  position.  Every  relevant  text  that 
we  consider  in  its  light  additionally  fortifies  it  by  the  striking  manner  in 
which  such  a  conception  fits,  fills,  and  explains  the  words.  To  justify 
these  interpretations,  and  to  sustain  particular  features  of  the  doctrine 
which  they  express,  almost  any  amount  of  evidence  may  be  summoned 
from  the  writings  both  of  the  most  authoritative  and  of  the  simplest 
Fathers  of  the  Church,  beginning  with  Justin  Martyr,^^  philosopher  of 
Neapolis,  at  the  close  of  the  apostolic  age,  and  ending  with  John  Ho- 
bart,^*  Bishop  of  New  York,  in  the  early  part  of  the  nineteenth  century. 
We  refrain  from  adducing  the  throng  of  such  authorities  here,  because 
they  will  be  more  appropriately  brought  forward  in  future  chapters. 

The  intelligent  reader  will  observe  that  the  essential  point  of  difference 
distinguishing  our  exposition  of  the  fundamental  doctrine  of  the  com- 
position in  review,  on  the  one  hand,  from  the  Calvinistic  interpretation 
of  it,  and,  on  the  other  hand,  from  the  Unitarian  explanation  of  it,  is 
this.  Calvinism  says  that  Christ,  by  his  death,  his  vicarious  pains, 
appeased  the  wrath  of  God,  satisfied  the  claims  of  justice,  and  purchased 
the  salvation  of  souls  from  an  agonizing  and  endless  hell.  Unitarianism 
says  that  Christ,  by  his  teachings,  spirit,  life,  and  miracles,  revealed  the 

S3  Dial,  cum  Tryph.  cap.  v,  et  cap.  Ixxx.  24  state  of  the  Departed. 


244  APOCALYPTIC  DOCTRINE   OF  A  FUTURE  LIFE. 


character  of  the  Father,  set  an  example  for  man,  gave  certainty  to  great 
truths,  and  exerted  moral  influences  to  regenerate  men,  redeem  them 
from  sin,  and  fit  them  for  the  blessed  kingdom  of  immortality.  We 
understand  the  writer  of  the  Epistle  to  the  Hebrews  really  to  say — in 
subtraction  from  what  the  Calvinist,  in  addition  to  what  the  Unitarian, 
says — that  Christ,  by  his  resurrection  from  the  tyrannous  realm  of  death, 
and  ascent  into  the  unbarred  heaven,  demonstrated  the  fact  that  God, 
in  his  sovereign  grace,  in  his  free  and  wondrous  love,  would  forgive  man- 
kind their  sins,  remove  the  ancient  penalty  of  transgression,  no  more 
dooming  their  disembodied  spirits  to  the  noiseless  and  everlasting  gloom 
of  the  under-world,  but  admitting  them  to  his  own  presence,  above  the 
firmamental  floor,  where  the  beams  of  his  chambers  are  laid,  and  where 
he  reigneth  forever,  covered  with  light  as  with  a  garment. 


CHAPTER  III. 

DOCTRINE   OF   A   FUTURE   LIFE   IN   THE   APOCALYPSE. 

Before  attempting  to  exhibit  the  doctrine  of  a  future  life  contained  in 
the  Apocalypse,  we  propose  to  give  a  brief  account  of  what  is  contained, 
relating  to  this  subject,  in  the  Epistle  of  James,  the  Epistle  of  Jude,  and 
the  (so-called)  Second  Epistle  of  Peter. 

The  references  made  by  James  to  the  group  of  points  included  under 
the  general  theme  of  the  Future  Life  are  so  few  and  indirect,  or  vague, 
that  it  is  impossible  to  construct  any  thing  like  a  complete  doctrine  from 
them,  save  by  somewhat  arbitrary  and  uncertain  suppositions.  His  pur- 
pose in  writing,  evidently,  was  practical  exhortation,  not  dogmatic  in- 
struction. His  epistle  contains  no  expository  outline  of  a  system  ;  but  it 
has  allusions  and  hints  which  plainly  imply  some  partial  views  belonging 
to  a  system,  while  the  other  parts  of  it  are  left  obscure.  He  says  that 
**  evil  desire  brings  forth  sin,  and  sin,  when  it  is  finished,  brings  forth 
death.^^  But  whether  he  intended  this  text  as  a  moral  metaphor  to  con- 
vey a  spiritual  meaning,  or  as  a  literal  statement  of  a  physical  fact,  or  as 
a  comprehensive  enunciation  including  both  these  ideas,  there  is  nothing 
in  the  context  positively  to  determine.  He  offers  not  the  faintest  clew 
to  his  conception  of  the  purpose  of  the  death  and  resurrection  of  Christ. 
He  uses  the  word  for  the  Jewish  hell  but  once,  and  then,  undeniably,  in 
a  figurative  sense,  saying  that  a  "  curbless  and  defiling  tongue  is  set  on 
fire  of  Gehenna."  He  appears  to  adopt  the  common  notion  of  his  con- 
temporary countrymen  in  regard  to  demoniacal  existences,  when  he  de- 
clares that  "the  devils  believe  there  is  one  God,  and  tremble,"  and  when 
he  exclaims,  "Kesist  the  devil,  and  he  will  flee  from  you."    He  insists  on 


APOCALYPTIC   DOCTRINE  OF   A  FUTURE   LIFE.  245 


the  necessity  of  a  faith  that  evinces  itself  in  good  works  and  in  all  the 
virtues,  as  the  means  of  acceptance  with  God.  He  compares  life  to  a 
vanishing  vapor,  denounces  terribly  the  wicked  and  dissolute  rich  men 
who  wanton  in  crimes  and  oppress  the  poor.  Then  he  calls  on  the  suf- 
fering brethren  to  be  patient  under  their  afflictions  "  until  the  coming 
of  the  Lord ;"  to  abstain  from  oaths,  be  fervent  in  prayer,  and  establish 
their  hearts,  "for  the  coming  of  the  Lord  draweth  nigh."  "Grudge  not 
one  against  another,  brethren,  lest  ye  be  condemned  :  behold,  the  Judge 
standeth  before  the  door."  Here  the  return  of  Christ,  to  finish  his  work, 
sit  in  judgment,  accept  some,  and  reject  others,  is  clearly  implied.  And 
if  James  held  this  element  of  the  general  scheme  of  eschatology  held 
by  the  other  apostles  as  shown  in  their  epistles,  it  is  altogether  pro- 
bable that  he  also  embraced  the  rest  of  that  scheme.  There  are  no 
means  of  definitely  ascertaining  whether  he  did  or  did  not;  though, 
according  to  a  very  learned  and  acute  theologian,  another  fundamental 
part  of  that  general  system  of  doctrine  is  to  be  found  in  the  last  verse  of 
the  epistle,  where  James  says  that  "  he  who  converts  a  sinner  from  the 
error  of  his  ways  shall  save  a  soul  from  death  and  hide  a  multitude  of 
sins."  Bretschneider  thinks  that  saving  a  soul  from  death  here  means 
rescuing  it  from  a  descent  into  the  under-world,  the  word  death  being 
often  used  in  the  New  Testament — as  by  the  Eabbins — to  denote  the 
subterranean  abode  of  the  dead.^  This  interpretation  may  seem  forced 
to  an  unlearned  reader,  who  examines  the  text  for  personal  profit,  but 
will  not  seem  at  all  improbable  to  one  who,  to  learn  its  historic  meaning, 
reads  the  text  in  the  lighted  foreground  of  a  mind  over  whose  back- 
ground lies  a  fitly-arranged  knowledge  of  all  the  materials  requisite  for 
an  adequate  criticism.  For  such  a  man  was  Bretschneider  himself. 
'4  The  eschatological  implications  and  references  in  the  Epistle  of  Jude 
are  of  pretty  much  the  same  character  and  extent  as  those  which  we 
have  just  considered.  A  thorough  study  and  analysis  of  this  brief  docu- 
ment will  show  that  it  may  be  fairly  divided  into  three  heads  and  be 
regarded  as  having  three  objects.  First,  the  writer  exhorts  his  readers 
**  to  contend  earnestly  for  the  faith  once  delivered  to  the  saints,"  "  to  re- 
member the  words  of  Christ's  apostles,"  "  to  keep  themselves  in  the  love 
of  God,  looking  for  eternal  life."  He  desires  to  stir  them  up  to  diligence 
in  efforts  to  preserve  their  doctrinal  purity  and  their  personal  virtue. 
Secondly,  he  warns  them  of  the  fearful  danger  of  depravity,  pride,  and 
lasciviousness.  This  warning  he  enforces  by  several  examples  of  the 
terrible  judgmente  of  God  on  the  rebellious  and  wicked  in  other  times. 
Among  these  instances  is  the  case  of  the  Cities  of  the  Plain,  eternally 
destroyed  by  a  storm  of  fire  for  their  uncleanness ;  also  the  example  of 
the  fallen  angels,  "  who  kept  not  their  first  estate,  but  left  their  proper 
habitation,  and  are  reserved  in  everlasting  chains  and  darkness  unto  the 
judgment  of  the  great  day."     The  writer  here  adopts  the  doctrine  of 

1  Bretschneider,  Religiose  Glaubenslehre,  sect.  59. 


246  APOCALYPTIC  DOCTRINE   OF   A  FUTURE   LIFE. 


fallen  angels,  and  the  connected  views,  as  then  commonly  received  among 
the  Jews.  This  doctrine  is  not  of  Christian  origin,  but  was  drawn  from 
Persian  and  other  Oriental  sources,  as  is  abundantly  shown,  with  details, 
in  almost  every  history  of  Jewish  opinions,  in  almost  every  Biblical  com- 
mentary.2  In  this  connection  Jude  cites  a  Jegend  from  an  apocryphal 
book,  called  the  "  Ascension  of  Moses,"  of  which  Origen  gives  an  ac- 
count.^ The  substance  of  the  tradition  is,  that,  at  the  decease  of  Moses, 
Michael  and  Satan  contended  whether  the  body  should  be  given  over  to 
death  or  be  taken  up  to  heaven.  The  appositeness  of  this  allusion  is, 
that, while  in  this  strife  the  archangel  dared  not  rail  against  Satan,  yet  the 
wicked  men  whom  Jude  is  denouncing  do  not  hesitate  to  blaspheme  the 
angels  and  to  speak  evil  of  the  things  which  they  know  not.  "  Woe 
unto  such  ungodly  men :  gluttonous  spots,  dewless  clouds,  fruitless  trees 
plucked  up  and  twice  dead,  they  are  ordained  to  condemnation." 
Thirdly,  the  epistle  announces  the  second  coming  of  Christ,  in  the  last 
time,  to  establish  his  tribunal.  The  Prophecy  of  Enoch — an  apocryphal 
book,  recovered  during  the  present  century — is  quoted  as  saying,  *'  Behold, 
the  Lord  cometh,  with  ten  thousand  of  his  saints,  to  execute  judgment 
upon  all,  and  to  convict  the  ungodly  of  their  ungodly  deeds."*  Jude, 
then,  anticipated  the  return  of  the  Lord,  at  "  the  judgment  of  the  great 
day,"  to  judge  the  world ;  considered  the  under-world,  or  abode  of  the 
dead,  not  as  a  region  of  fire,  but  a  place  of  imprisoning  gloom,  wherein 
"  to  defiled  and  blaspheming  dreamers  is  reserved  the  blackness  of  dark- 
ness forever ;"  thought  it  imminently  necessary  for  men  to  be  diligent  in 
striving  to  secure  their  salvation,  because  "all  sensual  mockers,  not 
having  the  spirit,  but  walking  after  their  own  ungodly  lusts,"  would  be 
lost.  He  probably  expected  that,  wh$n  all  free  contingencies  were  past 
and  Christ  had  pronounced  sentence,  the  condemned  would  be  doomed 
eternally  into  the  black  abyss,  and  the  accepted  would  rise  into  the  im- 
mortal glory  of  heaven.  He  closes  his  letter  with  these  significant 
words,  which  plainly  imply  much  of  what  we  have  just  been  setting 
forth: — "  Everlasting  honor  and  power,  through  Jesus  Christ  our  Lord, 
be  unto  God,  who  is  able  to  keep  you  from  falling  and  to  present  you 
faultless  before  the  face  of  his  glory  with  exceeding  joy."^ 

The  first  chapter  of  the  so-called  Second  Epistle  of  Peter  is  not  occu- 
pied with  theological  propositions,  but  with  historical,  ethical,  and  prac- 
tical statements  and  exhortations.  These  are,  indeed,  of  such  a  charac- 
ter, and  so  expressed,  that  they  clearly  presuppose  certain  opinions  in 
the  mind  of  the  writer.  First,  he  evidently  believed  that  a  merciful 
and  holy  message  had  been  sent  from  God  to  men  by  Jesus  Christ, 


2  E.g.  Stuart's  Dissertation  on  the  Angelology  of  the  Scriptures,  published  in  vol.  i.  of  the  Biblio- 
theca  Sacra. 

3  De  Principiis,  lib.  iii.  cap  2.  See,  also,  in  Michaelis's  Introduction  to  the  New  Testament,  sect.  4  of 
the  chapter  on  Jude. 

*  Book  of  Enoch,  translated  by  Dr.  R.  Laurence,  cap.  ii. 
6  Griesbacb's  reading  of  the  25th  verse  of  Jude. 


APOCALYPTIC  DOCTRINE  OF  A  FUTURE  LIFE.  247 

whereby  are  given  unto  us  exceeding  great  and  precious  promises." 
The  substance  of  these  promises  was  "  a  call  to  escape  the  corruption  of 
the  world,  and  enter  into  glory  and  be  partakers  of  the  Divine  nature." 
By  partaking  of  the  Divine  nature,  we  understand  the  writer  to  mean 
entering  the  Divine  abode  and  condition,  ascending  into  the  safe  and 
eternal  joy  of  the  celestial  prerogatives.  That  the  author  here  denotes 
heaven  by  the  term  glory,  as  the  other  New  Testament  writers  frequently 
do,  appears  distinctly  from  the  seventeenth  and  eighteenth  verses  of  the 
chapter,  where,  referring  to  the  incident  at  the  baptism  of  Jesus,  he  de- 
clares, "  There  came  a  voice  from  the  excellent  glory,  saying,  '  This  is  my 
beloved  Son ;'  and  this  voice,  which  came  from  heaven,  we  heard." 
Secondly,  our  author  regarded  this  glorious  promise  as  contingent  on  the 
fulfilment  of  certain  conditions.  It  was  to  be  realized  by  means  of 
"faith,  courage,  knowledge,  temperance,  patience,  godliness,  kindness, 
and  love."  "He  that  hath  these  things  shall  never  fall,"  "but  an 
entrance  shall  be  ministered  unto  him  abundantly  into  the  everlasting 
kingdom  of  our  Lord  and  Savior,  Jesus  Christ."  The  writer  furnishes 
us  no  clew  to  his  idea  of  the  particular  part  performed  by  Christ  in 
our  salvation.  He  says  not  a  word  concerning  the  sufferings  or  death 
of  the  Savior ;  and  the  extremely  scanty  and  indefinite  allusions  made 
to  the  relation  in  which  Christ  was  supposed  to  stand  between  God 
and  men,  and  the  redemption  and  reconciliation  of  men  with  God,  do 
not  enable  us  to  draw  any  dogmatic  conclusions.  He  speaks  of  "false 
teachers,  who  shall  bring  in  damnable  heresies,  even  denying  the  Lord 
that  bought  them."  But  whether  by  this  last  phrase  he  means  to  imply 
a  ransom  of  imprisoned  souls  from  the  under-world  by  Christ's  descent 
thither  and  victory  over  its  powers,  or  a  purchased  exemption  of  sinners 
from  their  merited  doom  by  the  vicarious  sufferings  of  Christ's  death,  or 
a  practical  regenerative  redemption  of  disciples  from  their  sins  by  the 
moral  influences  of  his  mission,  his  teachings,  example,  and  character, 
there  is  nothing  in  the  epistle  clearly  to  decide ;  though,  forming  our 
judgment  by  the  aid  of  other  sources  of  information,  we  should  conclude 
in  favor  of  the  first  of  these  three  conceptions  as  most  probably  express- 
ing the  writer's  thought. 

The  second  chapter  of  the  epistle  is  almost  an  exact  parallel  with  the 
Epistle  of  Jude:  in  many  verses  it  is  the  same,  word  for  word.  It 
threatens  "unclean,  self-willed,  unjust,  and  blaspheming  men,"  that 
they  shall  "  be  reserved  unto  the  day  of  judgment,  to  be  punished."  It 
warns  such  persons  by  citing  the  example  of  the  rebellious  "  angels,  who 
were  thrust  down  into  Tartarus,  and  fastened  in  chains  of  darkness  until 
the  judgment."  It  speaks  of  "cursed  children,  to  whom  is  reserved  the 
mist  of  darkness  forever."  Herein,  plainly  enough,  is  betrayed  the  com- 
mon notion  of  the  Jews  of  that  time, — the  conception  of  a  dismal  under- 
world, containing  the  evil  angels  of  the  Persian  theology,  and  where 
the  wicked  were  to  be  remanded  after  judgment  and  eternally  im- 
prisoned. 


248  APOCALYPTIC   DOCTRINE   OF   A  FUTURE   LIFE. 


The  third  and  last  chapter  is  taken  up  with  the  doctrine  of  the  second 
coming  of  Christ.  "Be  mindful  of  the  words  of  the  prophets  and  apos- 
tles, knowing  this  first,  that  in  the  last  days  there  shall  be  scoffers,  who 
will  say,  *  Where  is  the  promise  of  his  coming  ?  for  since  the  fathers  fell 
asleep  all  things  continue  as  from  the  beginning.' "  The  writer  meets 
this  skeptical  assertion  with  denial,  and  points  to  the  Deluge,  "whereby 
the  world  that  then  was,  being  overflowed  with  water,  perished."  His 
argument  is,  the  world  was  thus  destroyed  once,  therefore  it  may  be  de- 
stroyed again.  He  then  goes  on  to  assert  positively — relying  for  author- 
ity on  old  traditions  and  current  dogmas — that  "  the  heavens  and  the 
iearth  which  are  now  are  kept  by  the  word  of  God  in  store  to  be  destroyed 
by  fire  in  the  day  of  judgment,  when  the  perdition  of  ungodly  men- shall 
be  sealed."  "  The  delay  of  the  Lord  to  fulfil  his  promise  is  not  from 
procrastination,  but  from  his  long-suffering  who  is  not  willing  that  any 
should  perish."  He  waits  "  that  all  may  come  to  repentance."  But  his 
patience  will  end,  and  "  the  day  of  God  come  as  a  thief  in  the  night, 
when  the  heavens,  being  on  fire,  shall  pass  away  with  a  crash,  and  the 
elements  melt  with  fervent  heat."  There  are  two  ways  in  which  these 
declarations  may  be  explained, — though  in  either  case  the  events  they 
refer  to  are  to  occur  in  connection  with  the  physical  reappearance  of 
Christ.  First,  they  may  be  taken  in  a  highly-figurative  sense,  as  mean- 
ing the  moral  overthrow  of  evil  and  the  Establishment  of  righteousness 
in  the  world.  Similar  expressions  were  often  used  thus  by  the  ancient 
Hebrew  prophets,  who  describe  the  triumphs  of  Israel  and  the  destruc- 
tion of  their  enemies,  the  Edomites  or  the  Assyrians,  by  the  interposition 
of  Jehovah's  arm,  in  such  phrases  as  these.  "  The  mountains  melt,  the 
valleys  cleave  asunder  like  wax  before  a  fire,  like  waters  poured  over  a 
precipice."  "  The  heavens  shall  be  rolled  up  like  a  scroll,  all  their  hosts 
shall  melt  away  and  fall  down ;  for  Jehovah  holdeth  a  great  slaughter  in 
the  land  of  Edom  :  her  streams  shall  be  turned  into  pitch,  and  her  dust 
into  brimstone,  and  her  whole  land  shall  become  burning  pitch."  The 
suppression  of  Satan's  power  and  the  setting  up  of  the  Messiah's  kingdom 
might,  according  to  the  prophetic  idiom,  be  expressed  in  awful  images 
of  fire  and  woe,  the  destruction  of  the  old,  and  the  creation  of  a  new, 
heaven  and  earth.  But,  secondly,  this  phraseology,  as  used  by  the  writer 
of  the  epistle  before  us,  may  have  a  literal  significance, — may  have  been 
intended  to  predict  strictly  that  the  world  shall  be  burned  and  purged  by 
fire  at  the  second  coming  of  the  Lord.  That  such  a  catastrophe  would 
take  place  in  the  last  day,  or  occurred  periodically,  was  notoriously  the 
doctrine  of  the  Persians  and  of  the  Stoics.^  For  our  own  part,  we  are 
convinced  that  the  latter  is  the  real  meaning  of  the  writer.  This  seems 
to  be  shown  alike  by  the  connection  of  his  argument,  by  the  prosaic  lite- 
rality  of  detail  with  which  he  speaks,  and  by  the  earnest  exhortations  he 


*  Cicero  de  Nat.  Deorum,  lib.  ii.  cap.  46.    Also  Ovid,  MinuCius.  Felix,  Seneca,  and  other  authorities, 
s  quoted  by  Rosenmliller  on  2  Peter  iii.  7. 


APOCALYPTIC   DOCTRINE   OF  A   FUTURE   LIFE.  249 


immediately  bases  on  the  declaration  he  has  made.  He  reasons  that, 
since  the  world  was  destroyed  once  by  water,  it  may  be  again  by  fire. 
The  deluge  he  certainly  regarded  as  literal :  was  not,  then,  in  his  concep- 
tion, the  fire,  too,  literal  ?  He  says,  with  calm,  prosaic  precision,  "  The 
earth  and  the  works  that  are  therein  shall  be  burned  up.  Seeing,  then, 
that  all  these  things  shall  be  dissolved,  what  manner  of  persons  ought  ye 
to  be  in  all  holiness,  looking  for  a  new  heaven  and  a  new  earth,  and 
striving  that  ye  may  be  found  by  him  in  peace,  without  spot,  and  blame- 
less V  We  do  not  suppose  this  writer  expected  the  annihilation  of  the 
physical  creation,  but  only  that  the  fire  would  destroy  all  unransomed 
creatures  from  its  surface,  and  thoroughly  purify  its  frame,  and  make  it 
clean  and  fit  for  a  new  race  of  sinless  and  immortal  men. 

"  Tears  shall  not  break  from  their  full  source, 

Not  Anguish  stray  from  her  Tartarean  den, 
The  golden  years  maintain  a  course 
Not  undiversified,  though  smooth  and  even. 

We  not  be  mock'd  with  glimpse  and  shadow  then. 

Bright  seraphs  mix  femiliarly  with  men. 
And  earth  and  sky  compose  a  universal  heaven." 

We  have  now  arrived  at  the  threshold  of  the  last  hook  in  the  New  Tes- 
tament,— that  book  which,  in  the  words  of  Lucke,  **  lies  like  a  Sphinx  at 
the  lofty  outgate  of  the  Bible."  There  are  three  modes  of  interpreting  the 
Apocalypse,  each  of  which  has  had  numerous  and  distinguished  advocates. 
First,  it  may  be  regarded  as  a  congeries  of  inspired  prophecies, — a  scenic 
unfolding,  with  infallible  foresight,  of  the  chief  events  of  Christian  history 
from  the  first  century  till  now,  and  onwards.  This  view  the  combined  effect 
of  the  facts  in  the  case  and  of  all  the  just  considerations  appropriate  to 
the  subject  compels  us  to  reject.  There  is  no  evidence  to  support  it ;  the 
application  of  it  is  crowded  with  egregious  follies  and  absurdities.  We 
thus  simply  state  the  result  of  our  best  investigation  and  judgment,  for 
there  is  no  space  here  to  discuss  it  in  detail.  Secondly,  the  book  may  be 
taken  as  a  symbolic  exhibition  of  the  transitional  crises,  exposures, 
struggles,  and  triumphs  of  the  individual  soul,  a  description  of  personal 
experience,  a  picture  of  the  inner  life  of  the  Christian  in  a  hostile  world. 
The  contents  of  it  can  be  made  to  answer  to  such  a  characterization  only 
by  the  determined  exercise  of  an  unrestrained  fancy,  or  by  the  theory 
of  a  double  sense,  as  the  Swedenborgians  expound  it.  This  method  of 
interpreting  the  Eevelation  is  adopted,  not  by  scholarly  thinkers,  who, 
by  the  light  of  learning  and  common  sense,  seek  to  discern  what  the 
writer  meant  to  express,  but  by  those  persons  who  go  to  the  obscure 
document,  with  traditional  superstition  and  lawless  imaginations,  to  see 
what  lessons  they  can  find  there  for  their  experimental  guidance  and 
edification.  We  suppose  that  every  intelligent  and  informed  student 
who  has  examined  the  subject  with  candid  independence  holds  it  as 
an  exegetical  axiom  that  the  Apocalypse  is  neither  a  pure  prophecy, 
blazing  full  illumination  from  Patmos  along  the  track  of  the  coming 
centuries,  nor  an   exhaustive  vision  of  the  experience  of  the  faithful 


250  APOCALYPTIC   DOCTRINE   OF   A   FUTURE   LIFE. 


Christian  disciple.  We  are  thus  brought  to  the  third  and,  as  we  think, 
the  correct  mode  of  considering  this  remarkable  work.  It  is  an  out- 
burst from  the  commingled  and  seething  mass  of  opinions,  persecutions, 
hopes,  general  experience,  and  expectation  of  the  time  when  it  was 
written.  This  is  the  view  which  would  naturally  arise  in  the  mind  of 
an  impartial  student  from  the  nature  of  the  case,  and  from  contem- 
plating the  fervid  faith,  suffering,  lowering  elements,  and  thick-coming 
events  of  the  apostolic  age.  It  also  strikingly  corresponds  with  nume- 
rous express  statements  and  with  the  whole  obvious  spirit  and  plan  of  the 
work ;  for  its  descriptions  and  appeals  have  the  vivid  colors,  the  thrill- 
ing tones,  the  significantly-detailed  allusions  to  experiences  and  opi- 
nions and  anticipations  notoriously  existing  at  the  time,  which  belong  to 
present  or  immediately-impending  scenes.  This  way  of  considering  the 
Apocalypse  likewise  enables  one  who  is  acquainted  with  the  early  Jewish- 
Christian  doctrines,  legends,  and  hopes,  to  explain  clearly  a  large  num- 
ber of  passages  in  it  whose  obscurity  has  puzzled  many  a  commentator. 
We  should  be  glad  to  give  various  illustrations  of  this,  if  our  limits  did 
not  confine  us  strictly  to  the  one  class  of  texts  belonging  to  the  doctrine 
of  a  future  life.  Furthermore,  nearly  all  the  most  gifted  critics,  such  as 
Ewald,  Bleek,  Liicke,  De  Wette, — those  whose  words  on  such  matters  as 
these  are  weightiest, — now  agree  in  concluding  that  the  Eevelation  of 
John  was  a  product  springing  out  of  the  intense  Jewish-Christian  belief 
and  experience  of  the  age,  and  referring,  in  its  dramatic  scenery  and 
predictions,  to  occurrences  supposed  to  be  then  transpiring  or  very  close 
at  hand.  Finally,  this  view  in  regard  to  the  Apocalypse  is  strongly  con- 
firmed by  a  comparison  of  that  production  with  the  several  other  works 
similar  to  it  in  character  and  nearly  contemporaneous  in  origin.  These 
apocryphal  productions  were  written  or  compiled — according  to  the 
pretty  general  agreement  of  the  great  scholars  who  have  criticized  them 
— somewhere  between  the  beginning  of  the  first  century  before,  and  the 
middle  of  the  second  century  after,  Christ.  We  merely  propose  here,  in 
the  briefest  mariner,  to  indicate  the  doctrine  of  a  future  life  contained  iji 
them,  as  an  introduction  to  an  exposition  of  that  contained  in  the  New 
Testament  Apocalypse.  • 

In  the  Testament  of  the  Twelve  Patriarchs  it  is  written  that  "the 
under-world  shall  be  spoiled  through  the  death  of  the  Most  Exalted. '^'^ 
Again,  we  read,  "  The  Lord  shall  make  battle  against  the  devil,  and 
conquer  him,  and  rescue  from  him  the  captive  souls  of  the  righteous. 
The  just  shall  rejoice  in  Jerusalem,  where  the  Lord  shall  reign  himself, 
and  every  one  that  believes  in  him  shall  reign  in  truth  in  the  heavens.''^ 
Farther  on  the  writer  says  of  the  Lord,  after  giving  an  account  of  his 
crucifixion,  "  He  shall  rise  up  from  the  under-world  and  ascend  into 
heaven.^^^    These  extracts  seem  to  imply  the  common  doctrine  of  that 


7  See  this  book  in  Fabricii  Codex  Pseudepigraphus  Veteris  Testament!,  Test.  Lev.  sect.  i\. 

8  Ibid.  Test.  Dan.  sect.  v.  »  Ibid.  Test.  Benj.  sect.  ix. 


APOCALYPTIC   DOCTRINE   OF  A  FUTURE   UFE.  251 


time,  that  Christ  descended  into  the  under-world,  freed-  the  captive 
saints,  and  rose  into  heaven,  and  would  soon  return  to  establish  his  throne 
in  Jerusalem,  to  reign  there  for  a  time  with  his  accepted  followers. 

The  Fourth  Book  of  Ezra  contains  scattered  declarations  and  hints 
of  the  sanie  nature.^"  It  describes  a  vision  of  the  Messiah,  on  Mount 
Zion,  distributing  crowns  to  those  confessors  of  his  name  who  had  died 
in  their  fidelity .^^  The  world  is  said  to  be  full  of  sorrows  and  oppres- 
sions ;  and  as  the  souls  of  the  just  ask  when  the  harvest  shall  come,^^  for 
the  good  to  be  rewarded  and  the  wicked  to  be  punished,  they  are  told 
that  the  day  of  liberation  is  not  far  distant,  though  terrible  trials  and 
scourges  must  yet  precede  it.  "  My  Son  Jesus  shall  be  revealed."  **  My 
Son  the  Christ  shall  die ;  and  then  a  new  age  shall  come,  the  earth  shall 
give  up  the  dead,  sinners  shall  be  plunged  into  the  bottomless  abyss,  and 
Paradise  shall  appear  in  all  its  glory."^^  The  "  Son  of  God  will  come  and 
consume  his  enemies  with  fire;  but  the  elect  will  be  protected  and  made 
happy."^* 

The  Ascension  of  Isaiah  is  principally  occupied  with  an  account  of 
the  rapture  of  the  soul  of  that  prophet  through  the  seven  heavens,  and 
of  what  he  there  saw  and  learned.  It  describes  the  descent  of  Christ, 
the  beloved  Son  of  God,  through  all  the  heavens,  to  the  earth ;  his  death ; 
his  resurrection  after  three  days ;  his  victory  over  Satan  and  his  angels, 
who  dwell  in  the  welkin  or  higher  region  of  the  air ;  and  his  return  to 
the  right  hand  of  God.^^  It  predicts  great  apostasy  and  sin  among  the 
disciples  of  the  apostles,  and  much  dissension  respecting  the  nearness 
of  the  second  advent  of  Christ.**  It  emphatically  declares  that  ''Christ 
shall  come  with  his  angels,  and  shall  drag  Satan  and  his  powers  into 
Gehenna.  Then  all  the  saints  shall  descend  from  heaven  in  their  heavenly 
clothing,  and  dwell  in  this  world ;  while  the  saints  who  had  not  died 
shall  be  similarly  clothed,  and  after  a  time  leave  their  bodies  here,  that 
they  may  assume  their  station  in  heaven.  The  general  resurrection  and 
judgment  will  follow,  when  the  ungodly  will  be  devoured  by  fire."^^  The 
author — as  Gesenius,  with  almost  all  the  rest  of  the  critics,  says — was  un- 
questionably a  Jewish  Christian,  and  his  principal  design  was  to  set  forth 
the  speedy  second  coming  of  Christ,  and  the  glorious  triumph  of  the  saints 
that  would  follow  with  the  condign  punishment  of  the  wicked. 

The  first  book  of  the  Sibylline  Oracles  contains  a  statement  that  in 
the  golden  age  the  souls  of  all  men  passed  peacefully  into  the  under- 
world, to  tarry  there  until  the  judgment;  a  prediction  of  a  future 
Messiah  ;  and  an  account  of  his  death,  resurrection,  and  ascension.  The 
second  book  begins  with  a  description  of  the  horrors  that  will  precede 
the  last  time,  threats  against  the  persecuting  tyrants,  and  promises  to 
the  faithful, — especially  to  the  martyrs, — and  closes  with  an  account  of 

10  See  the  abstract  of  it  given  in  section  vi.  of  Stuart's  Commentary  on  the  Apocalypse. 

11  Cap.  ii,  12  Cap.  iv.  13  Cap.  v.,  vii.  l*  Cap.  xiii.,  xvi. 
15  Ascensio  Isaiae  Vatis,  a  Ricardo  Laurence,  cap.  ix.,  x.,  xi.  i®  Ibid.  cap.  ii.,  iii. 
"  Ibid.  cap.  iv.  13-18. 


252  APOCALYPTIC   DOCTRINE   OF   A   FUTURE   LIFE. 


the  general  judgment,  when  Elijah  shall  come  from  heaven,  consuming 
flames  break  out,  all  souls  be  summoned  to  the  tribunal  of  God  at  whose 
right  hand  Christ  will  sit,  the  bodies  of  the  dead  be  raised,  the  righteous 
be  purified,  and  the  wicked  be  plunged  into  final  ruin. 

The  fundamental  thought  and  aim  of  the  apocryphal  Book  of  Enoch 
are  the  second  coming  of  Christ  to  judge  the  world,  the  encouragement 
of  the  Christians,  and  the  warning  of  their  oppressors  by  declarations  of 
approaching  deliverance  to  those  and  vengeance  to  these.  This  is  trans- 
parent at  frequent  intervals  through  the  whole  book.^^  "  Ye  righteous, 
wait  with  patient  hope :  your  cries  have  cried  for  judgment,  and  it  shall 
come,  and  the  gates  of  heaven  shall  be  opened  to  you."  "Woe  to  you, 
powerful  oppressors,  false  witnesses!  for  you  shall  suddenly  perish." 
"  The  voices  of  slain  saints  accusing  their  murderers,  the  oppressors  of 
their  brethren,  reach  to  heaven  with  interceding  cries  for  swift  justice."^" 
When  that  justice  comes,  "the  horse  shall  wade  up  to  his  breast,  and 
the  chariot  shall  sink  to  its  axle,  in  the  blood  of  sinners."^"  The  author 
teaches  that  the  souls  of  men.  at  death  go  into  the  under-world,  "  a  place 
deep  and  dark,  where  all  souls  shall  be  collected ;"  "  where  they  shall 
remain  in  darkness  till  the  day  of  judgment," — the  spirits  of  the 
righteous  being  in  peace  and  joy,  separated  from  the  tormented  spirits' 
of  the  wicked,  who  have  spurned  the  Messiah  and  persecuted  his  dis- 
ciples.^'^  A  day  of  judgment  is  at  hand.  "  Behold,  he  cometh,  with  ten 
thousand  of  his  saints,  to  execute  judgment."  Then  the  righteous  shall 
rise  from  the  under-world,  be  approved,  become  as  angels,  and  ascend  to 
heaven.  But  the  wicked  shall  not  rise :  they  remain  imprisoned  below 
forever.^^  The  angels  descend  to  earth  to  dwell  with  men,  and  the  saints 
ascend  to  heaven  to  dwell  with  angels.^  "  From  beginning  to  end,  like 
the  Apocalypse,  the  book  is  filled,"  says  Professor  Stuart,  (and  the  most 
careless  reader  must  remark  it,)  "with  threats  for  the  wicked  persecutors 
and  consolations  for  the  suffering  pious."  A  great  number  of  remarkable 
correspondences  between  passages  in  this  book  and  passages  in  the  Apoca- 
lypse solicit  a  notice  which  our  present  single  object  will  not  allow  us  to 
give  them  here.  An  under-world  divided  into  two  parts,  a  happy  for  the 
good,  a  wretched  for  the  bad ;  temporary  woes  prevailing  on  the  earth  ; 
the  speedy  advent  of  Christ  for  a  vindication  of  his  power  and  his  ser- 
vants ;  the  resurrection  of  the  dead ;  the  final  translation  of  the  accepted 
into  heaven,  and  the  hopeless  dooming  of  the  rejected  into  the  abyss, — 
these  are  the  features  in  the  book  before  us  which  we  are  now  to  re- 
member. 

There  is  one  other  extant  apocryphal  book  whose  contents  are  strictly 
appropriate  to  the  subject  we  have  in  hand, — namely,  the  Apocalypse 

18  Book  of  Enoch,  translated  into  English  by  Dr,  R.  Laurence.  See  particularly  the  following 
places:  i.  1-5;  Hi.  7;  liv.  12;  1x1.15;  Ixii.  14,  15;  xciv.;  xcv. ;  civ. 

w  Ibid.  cap.  ix.  9-11 ;  xxii.  5-8 ;  xlvii.  1-4.  20  Jbid.  cap.  xcviii.  3. 

21  Ibid.  cap.  X.  6-9, 15, 16;  xxii.  2-5,  11-13;  cii.  6;  ciii.  5. 

22  Ibid.  cap.  xxii.  14, 15 ;  xlv.  2;  xlvi.  4;  1. 1-4.  cap.  xxxviii.-xl. 


APOCALYPTIC   DOCTRINE   OF  A  FUTURE   LIFE.  253 

OF  JoHN.2*  It  claims  to  be  the  work  of  the  Apostle  John  himself.  It 
represents  John  as  going  to  Mount  Tabor  after  the  ascension  of  Christ, 
and  there  praying  that  it  may  be  revealed  to  him  when  the  second  coming 
of  Christ  will  occur,  and  what  will  be  the  consequences  of  it.  In  answer 
to  his  request,  a  long  and  minute  disclosure  is  made.  The  substance 
of  it  is,  that,  after  famines  and  woes,  Antichrist  will  appear  and  reign 
three  years.  Then  Enoch  and  Elijah  will  come  to  expose  him ;  but  they 
will  die,  and  all  men  with  them.  The  earth  will  be  purified  with  fire, 
the  dead  will  rise,  Christ  will  descend  in  pomp,  with  myriads  of  angels, 
and  the  judgment  will  follow.  The  spirits  of  Antichrist  will  be  hurled 
into  a  gulf  of  outer  darkness,  so  deep  that  a  heavy  stone  would  not 
plunge  to  the  bottom  in  three  years.  Unbelievers,  sinners,  hypocrites, 
will  be  cast  into  the  under-world ;  while  true  Christians  are  placed  at  the 
right  hand  of  Christ,  all  radiant  with  glory.  The  good  and  accepted  will 
then  dwell  in  an  earthly  paradise,  with  angels,  and  be  free  from  all 
evils. 

In  addition  to  these  still  extant  Apocalypses,  we  have  references  in 
the  works  of  the  Fathers  to  a  great  many  others  long  since  perished ; 
especially  the  Apocalypses  of  Adam,  Abraham,  Moses,  Elijah,  Hystaspes, 
Paul,  Peter,  Thomas,  Cerinthus,  and  Stephen.  So  far  as  we  have  any 
clew,  by  preserved  quotations  or  otherwise,  to  the  contents  of  these  lost 
productions,  they  seem  to  have  been  much  occupied  with  the  topics  of 
the  avenging  and  redeeming  advent  of  the  Messiah,  the  final  judgment 
of  mankind,  the  supernal  and  subterranean  localities,  the  resurrection 
of  the  dead,  the  inauguration  of  an  earthly  paradise,  the  condemnation 
of  the  reprobate  to  the  abyss  beneath,  the  translation  of  the  elect  to  the 
angelic  realm  on  high.  These  works,  all  taken  together,  were  plainly  the 
offspring  of  the  mingled  mass  of  glowing  faiths,  sufferings,  fears,  and 
hopes,  of  the  age  they  belonged  to.  An  acquaintance  with  them  will 
help  us  to  appreciate  and  explain  many  things  in  our  somewhat  kindred 
New  Testament  Apocalypse,  by  placing  us  partially  in  the  circumstances 
and  mental  attitude  of  the  writer  and  of  those  for  whom  it  was  written. 

The  Persian- Jewish  and  Jewish-Christian  notions  and  characteristics 
of  the  Book  of  Revelation  are  marked  and  prevailing,  as  every  prepared 
reader  must  perceive.  The  threefold  division  of  the  universe  into  the 
upper  world  of  the  angels,  the  middle  world  of  men,  and  the  under- 
world of  the  dead  ;  the  keys  of  the  bottomless  pit ;  the  abode  of  Satan, 
the  accuser,  in  heaven ;  his  revolt ;  the  war  in  the  sky  between  his 
seduced  host  and  the  angelic  army  under  Michael,  and  the  thrusting 
down  of  the  former ;  the  banquet  of  birds  on  the  flesh  of  kings,  mighty 
men,  and  horses  ;  the  battle  of  Gog  and  Magog ;  the  tarrying  of  souls 
under  the  altar  of  God ;  the  temple  in  heaven  containing  the  ark  of  the 
covenant,  and  the  scene  of  a  various  ritual  service ;  the  twelve  gates  of 
the  celestial  city  bearing  the  names  of  the  twelve  tribes  of  the  children 

M  See  the  abstract  of  it  given  iu  Ltlcke's  Einleit.  in  die  Offenbar.  Job.,  cap.  2,  sect.  17. 

17 


254  APOCALYPTIC   DOCTRINE   OF  A  FUTURE   LIFE. 


of  Israel,  and  the  twelve  foundations  of  the  walls  having  the  names  of 
the  twelve  Apostles  of  the  Lamb ;  the  bodily  resurrection  and  general 
judgment,  and  the  details  of  its  sequel , — all  these  doctrines  and  speci- 
mens of  imagery,  with  a  hundred  others,  carry  us  at  once  into  the  Zend- 
Avesta,  the  Talmud,  and  the  Ebionitish  documents  of  the  earliest  Chris- 
tians, who  mixed  their  interpretations  of  the  mission  and  teaching  of 
Christ  with  the  poetic  visions  of  Zoroaster  and  the  cabalistic  dogmatics 
of  the  Pharisees.^^    * 

It  is  astonishing  that  any  intelligent  person  can  peruse  the  Apocalypse 
and  still  suppose  that  it  is  occupied  with  prophecies  of  remote  events, 
events  to  transpire  successively  in  distant  ages  and  various  lands.  Im- 
mediateness,  imminency,  hazardous  urgency,  swiftness,  alarms,  are 
written  all  over  the  book.  A  suspense,  frightfully  thrilling,  fills  it,  as  if 
the  world  were  holding  its  breath  in  view  of  the  universal  crash  that  was 
coming  with  electric  velocity.  Four  words  compose  the  key  to  the 
Apocalypse : — Rescue,  Eeward,  Overthrow,  Vengeance.  The  followers  of 
Christ  are  now  persecuted  and  slain  by  the  tyrannical  rulers  of  the  earth. 
Let  them  be  of  good  cheer:  they  shall  speedily  be  delivered.  Their 
tyrants  shall  be  trampled  down  in  "  blood  flowing  up  to  the  horse-bridles,'' 
and  they  shall  reign  in  glory.  "  Here  is  the  faith  and  the  patience  of 
the  saints,"  trusting  that,  if  "  true  unto  death,  they  shall  have  a  crown 
of  life,"  and  "shall  not  be  hurt  of  the  second  death,"  but  shall  soon  re- 
joice over  the  triumphant  establishment  of  the  Messiah's  kingdom  and 
the  condign  punishment  of  his  enemies  who  are  now  "making  them- 
selves drunk  with  the  blood  of  the  martyrs  of  Jesus."  The  Beast,  de- 
scribed in  the  thirteenth  chapter,  is  unquestionably  Nero ;  and  this  fact 
shows  the  expected  immediateness  of  the  events  pictured  in  connection 
with  the  rise  and  destruction  of  that  monstrous  despot.^  The  truth  of 
this  representation  is  sealed  by  the  very  first  verses  of  the  book,  indica- 
ting the  nature  of  its  contents  and  the  period  to  which  they  refer : — 
"  The  revelation  of  Jesus  Christ,  which  God  gave  unto  him,  to  show  unto 
his  servants  things  which  must  shortly  come  to  pass :  Blessed  are  they 
who  hear  the  words  of  this  prophecy  and  keep  them ;  for  the  time  is  at 
hand." 

This  rescue  and  reward  of  the  faithful,  this  overthrow  and  punishment 
of  the  wicked,  were  to  be  effected  by  the  agency  of  a  unique  and  sublime 
personage,  who  was  expected  very  soon  to  appear,  with  an  army  of  angels 
from  heaven,  for  this  purpose.  The  conception  of  the  nature,  rank,  and 
offices  of  Jesus  Christ  which  existed  in  the  mind  of  the  writer  of  the 
Apocalypse  is  in  some  respects  but  obscurely  hinted  in  the  words  he  em- 
ploys ;  yet  the  relationship  of  those  words  to  other  and  fuller  sources  of 


26See,e.  g.,  Corrodi,  Kritische  Geschichte  des  Chiliasmus,  band  ii.  th.  3-7;  Gfriirer,  Geschichte 
Urchristenthums,  abth.  ii.  kap.  8-10 ;  Sdiiittgen  in  Apoc.  xii.  6-9 ;  ibid,  in  2  Cor.  v.  2. 

29  See  the  excursus  by  Stuart  in  his  Commentary  on  the  Apoc.  xiii.  18,  which  conclusively  shows 
that  the  Beast  could  be  no  other  than  Nero. 


APOCALYPTIC   DOCTRINE   OF   A  FUTURE   LIFE.  255 


information  in  the  contemporaneous  notions  of  his  countrymen  is  such 
as  to  give  us  great  help  in  arriving  at  his  ideas.  He  represents  Christ  as 
distinct  from  and  subordinate  to  God.  He  makes  Christ  say,  "  To  him 
that  overcometh  I  will  give  power  over  the  nations,  even  as  I  received 
of  my  Father.^'  He  characterizes  him  as  "  the  beginning  of  the  creation 
of  God/'  and  describes  him  as  "mounted  on  a  white  horse,  leading  the 
heavenly  armies  to  war,  and  his  name  is  called  the  Logos  of  God."  These 
terms  evidently  correspond  to  the  phrases  in  the  introduction  to  the 
Gospel  of  John,  and  in  the  Book  of  the  Wisdom  of  Solomon,  where  are 
unfolded  some  portions  of  that  great  doctrine,  so  prevalent  among  the 
early  Fathers,  which  was  borrowed  and  adapted  by  them  from  the  Per- 
sian Honover,  the  Hebrew  Wisdom,  and  the  Platonic  Logos.^^  "In  the 
beginning  was  the  Logos,  and  the  Logos  was  with  God,  and  all  things 
were  made  by  him;  .  .  .  and  the  Logos  was  made  flesh  and  dwelt 
among  us."^*  "  God  of  our  fathers,  and  Lord  of  mercy,  who  hast  made 
all  things  by  thy  Logos."^^  "  Thine  almighty  Logos  leaped  down  from 
heaven  from  his  royal  throne,  a  fierce  warrior,  into  the  midst  of  a  land 
of  destruction."^^  Plainly  enough,  the  Apocalyptic  view  of  Christ  is 
based  on  that  profound  Logos-doctrine  so  copiously  developed  in  the 
writings  of  Philo  Judseus  and  so  distinctly  endorsed  in  numerous  pass- 
ages of  the  New  Testament.  First,  there  is  the  absolute  God.  Next, 
there  is  the  Logos,  the  first-begotten  Son  and  representative  image  of 
God,  the  instrumental  cause  of  the  creation,  the  head  of  all  created 
beings.  This  Logos,  born  into  our  world  as  a  man,  is  Christ.  Around 
him  are  clustered  all  the  features  and  actions  that  compose  the  doctrine 
of  the  last  things.  The  vast  work  of  redemption  and  judgment  laid 
upon  him  has  in  part  been  already  executed,  and  in  part  remains  yet 
to  be  done. 

We  are  first  to  inquire,  then,  into  the  significance  of  what  the  writer 
of  the  Apocalypse  supposes  has  already  been  effected  by  Christ  in  his 
official  relations  between  God  and  men,  so  far  as  regards  the  general 
subject  of  a  life  beyond  the  grave.  A  few  brief  and  vague  but  com- 
prehensive expressions  include  all  that  he  has  written  which  furnishes 
us  a  guide  to  his  thoughts  on  this  particular.  He  describes  Jesus,  when 
advanced  to  his  native  supereminent  dignity  in  heaven,  as  the  "  Logos, 
clothed  in  a  vesture  dipped  in  blood,"  and  also  as  "the  Lamb  that  was 
slain,"  to  whom  the  celestial  throng  sing  a  new  song,  saying,  "Thou  hast 
redeemed  us  unto  God  by  thy  blood."  Christ,  he  says,  "  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood."  He  represents  the  risen 
Savior  as  declaring,  "  I  am  he  that  liveth,  and  was  dead,  and,  behold,  I 
am  alive  for  evermore,  and  have  the  keys  of  the  under-world  and  of 
death."  "Jesus  Christ,"  again  he  writes,  "is  the  faithful  witness,  the 
first-begotten  from  the  dead."     What,  now,  is  the  real  meaning  of  these 


27  Liicke,  Einleitung  in  das  Evang.  Job.  28  Evang.  Job.  i.  1,  3, 14. 

29  Wisdom  of  Solomon,  ix.  1,  2.  » Ibid,  xvlii.  15. 


256  APOCALYPTIC   DOCTRINE   OF   A   FUTURE   LIFE. 


pregnant  phrases  ?  What  is  the  complete  doctrine  to  which  fragmentary- 
references  are  here  made  ?  We  are  confident  that  it  is  this.  Mankind,  in 
consequence  of  sin,  were  aHenated  from  Grod,  and  banished,  after  death, 
to  Hades,  the  subterranean  empire  of  shadows.  Christ,  leaving  his 
exalted  state  in  heaven,  was  born  into  the  world  as  a  messenger,  or 
*'  faithful  witness,"  of  surprising  grace  to  them  from  God,  and  died  that 
he  might  fulfil  his  mission  as  the  agent  of  their  redemption,  by  descend- 
ing into  the  great  prison-realm  of  the  dead,  and,  exerting  his  irresistible 
power,  return  thence  to  light  and  life,  and  ascend  into  heaven  as  the 
forerunner  and  pledge  of  the  deliverance  and-  ascension  of  others. 
Moses  Stuart,  commenting  on  the  clause  "  first-begotten  from  the  dead," 
says,  "  Christ  was  in  fact  the  first  who  enjoyed  the  privilege  of  a  resur- 
rection to  eternal  glory  and  he  was  constituted  the  leader  of  all  who 
should  afterwards  be  thus  raised  from  the  dead."^^  All  who  had  died, 
with  the  sole  exception  of  Christ,  were  yet  in  the  under-world.  He, 
since  his  triumphant  subdual  of  its  power  and  return  to  heaven,  pos- 
sessed authority  over  it,  and  would  ere  long  summon  its  hosts  to  resur- 
rection, as  he  declares : — "  I  was  dead,  and,  behold,  I  am  alive  for  ever- 
more, and  have  the  keys  of  the  under-world."  The  figure  is  that  of  a 
conqueror,  who,  returning  from  a  captured  and  subdued  city,  bears  the 
key  of  it  with  him,  a  trophy  of  his  triumph  and  a  pledge  of  its  submis- 
sion. The  text  "  Thou  hast  redeemed  us  unto  God  by  thy  blood"  is 
not  received  in  an  absolutely  literal  sense  by  any  theological  sect  what^ 
ever.  The  severest  Calvinist  does  not  suppose  that  the  physical  blood 
shed  on  the  cross  is  meant ;  but  he  explains  it  as  denoting  the  atoning 
efficacy  of  the  vicarious  sufferings  of  Christ.  But  this  interpretation  is 
as  forced  and  constructive  an  exposition  as  the  one  we  have  given,  and  is 
not  warranted  by  the  theological  opinions  of  the  apostolic  age,  which  do,- 
on  the  contrary,  support  and  necessitate  the  other.  The  direct  statement 
is,  that  men  were  redeemed  unto  God  by  the  blood  of  Christ.  All  agree 
that  in  the  word  "blood"  is  wrapped  up  a  figurative  meaning.  The 
Calvinistic  dogma  makes  it  denote  the  satisfaction  of  the  law  of  retribu- 
tive justice  by  a  substitutional  anguish.  We  maintain  that  a  true  his- 
torical exegesis,  with  far  less  violence  to  the  use  of  language,  and  consist- 
ently with  known  contemporaneous  ideas,  makes  it  denote  the  death 
of  Christ,  and  the  events  which  were  supposed  to  have  followed  his 
death,  namely,  his  appearance  among  the  dead,  and  his  ascent  to  heaven, 
preparatory  to  their  ascent,  when  they  should  no  longer  be  exiled  in 
Hades,  but  should  dwell  with  God.  Out  of  an  abundance  of  illustrative 
authorities  we  will  cite  a  few. 

Augustine  describes  "the  ancient  saints"  as  being  "  in  the  under-world, 
in  places  most  remote  from  the  tortures  of  the  impious,  waiting  for 
Christ's  blood  and  descent  to  deliver  them."^^     Epiphanius  says,  "Christ 


31  Stuart,  Coram,  in  Apoc.  i.  6. 

32  De  Civitate  Dei,  lib.  xx.  cap.  15. 


APOCALYPTIC   DOCTRINE   OF   A   FUTURE   LIFE.  257 

was  the  first  that  rose  from  the  under-world  to  heaven  from  the  time  of 
the  creation/'^'  Lactantius  affirms,  "Christ^s  descent  into  the  under- 
world and  ascent  into  heaven  were  necessary  to  give  man  the  hope  of  a 
heavenly  immortality."^*  Hilary  of  Poictiers  says,  "Christ  went  down 
into  Hades  for  two  reasons :  first,  to  fulfil  the  law  imposed  on  mankind 
that  every  soul  on  leaving  the  body  shall  descend  into  the  under-world, 
and,  secondly,  to  preach  the  Christian  religion  to  the  dead."^  Chrysostom 
writes,  "  When  the  Son  of  God  cometh,  the  earth  shall  burst  open,  and 
all  the  men  that  ever  were  born,  from  Adam's  birth  up  to  that  day,  shall 
rise  up  out  of  the  earth,"^®  Irenseus  testifies,  "  I  have  heard  from  a 
certain  presbyter,  who  heard  it  from  those  who  had  seen  the  apostles  and 
received  their  instructions,  that  Christ  descended  into  the  under-world, 
and  preached  the  gospel  and  his  own  advent  to  the  souls  there,  and  re- 
mitted the  sins  of  those  who  believed  on  him.""  Eusebius  records  that, 
"after  the  ascension  of  Jesus,  Thomas  sent  Thaddeus,  one  of  the  Seventy, 
to  Abgarus,  King  of  Edessa.  This  disciple  told  the  king  how  that  Jesus, 
having  been  crucified,  descended  into  the  under-world,  and  burst  the 
bars  which  had  never  before  been  broken,  and  rose  again,  and  also 
raised  with  himself  the  dead  that  had  slept  for  ages ;  and  how  he  de- 
scended alone,  but  ascended  with  a  great  multitude  to  his  Father ;  and 
how  he  was  about  to  come  again  to  judge  the  living  and  the  dead."^ 
Finally,  we  cite  the  following  undeniable  statement  from  Daille's  famous 
work  on  the  "Eight  Use  of  the  Fathers:" — "That  heaven  shall  not 
be  opened  till  the  second  coming  of  Christ  and  the  day  of  judgment, 
— that  during  this  time  the  souls  of  all  men,  with  a  few  exceptions, 
are  shut  up  in  the  under-world, — was  held  by  Justin  Martyr,  Ireneeus, 
Tertullian,  Augustine,  Origen,  Lactantius,  Victorinus,  Ambrose,  Chrysos- 
tom, Theodoret,  (Ecumenius,  Aretas,  Prudentius,  Theophylact,  Bernard, 
and  many  others,  as  is  confessed  by  all.  This  doctrine  is  literally  held 
by  the  whole  Greek  Church  at  the  present  day.  Nor  did  any  of  the 
Latins  expressly  deny  any  part  of  it  until  the  Council  of  Florence,  in  the 
year  of  our  Lord  1439,"^' 

In  view  of  these  quotations,  and  of  volumes  of  similar' ones  which 
might  be  adduced,  we  submit  to  the  candid  reader  that  the  meaning 
most  probably  in  the  mind  of  the  writer  of  the  Apocalypse  when  he 
wrote  the  words  "redemption  by  the  Blood  of  Christ"  was  this, — the 
rescue  certified  to  men  by  the  commissioned  power  and  devoted  self- 
sacrifice  of  Christ  in  dying,  going  down  to  the  mighty  congregation  of 
the  dead,  proclaiming  good  tidings,  breaking  the  hopeless  bondage  of 
death  and  Hades,  and  ascending  as  the  pioneer  of  a  new  way  to  God. 
If  before  his  death  all  men  were  supposed  to  go  down  to  helpless  con- 


33  In  Resurrectionem  ChristL  3*  Divin.  Instit.  lib.  iv.  cap.  19,  20. 

35  Hilarj'  in  Ps.  cxviiL  et  cxix.  36  Homil.  in  Rom.  viii.  25. 

37  Adv.  Haeree.  lib.  iv.  sect.  46.  38  Ecc.  Hist.  lib.  i.  cap.  13. 

30  Lib.  ii.  cap.  4,  pp.  272,  273  of  the  English  translation. 


258  APOCALYPTIC   DOCTRINE   OF   A   FUTURE   LIFE. 


finement  in  the  under-world  on  account  of  sin,  but  after  his  resurrection 
the  promise  of  an  ascension  to  heaven  was  made  to  them  through  his 
gospel  and  exemplification,  then  well  might  the  grateful  believers,  fixing 
their  hearts  on  his  willing  martyrdom  in  their  behalf,  exclaim,  "He 
loved  us,  and  washed  us  from  our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God."  It  is  certainly  far  more  natural,  far 
more  reasonable,  to  suppose  that  the  scriptural  phrase  "the  blood  of 
Christ''  means  "the  death  of  Christ,"  with  its  historical  consequences, 
than  to  imagine  that  it  signifies  a  complicated  and  mysterious  scheme  of  • 
sacerdotal  or  ethical  expiation, — especially  when  that  scheme  is  unrelated 
to  contemporaneous  opinion,  irreconcilable  with  morality,  and  confess- 
edly nowhere  plainly  stated  in  Scripture,  but  a  matter  of  late  and  labor- 
ious construction  and  inference.  We  have  not  spoken  of  the  strictly 
moral  and  subjective  mission  and  work  of  Christ,  as  conceived  by  the 
author  of  the  Apocalypse, — his  influences  to  cleanse  the  springs  of  cha- 
racter, purify  and  inspire  the  heart,  rectify  and  elevate  the  motives,  re- 
generate and  sanctify  the  soul  and  the  life, — ^because  all  this  is  plain  and 
unquestioned.  But  he  also  believed  in  something  additional  to  this, — an 
objective  function:  and  what  that  was  we  think  is  correctly  explained 
above. 

We  are  next  to  inquire  more  immediately  into  the  closing  parts  of  the 
doctrine  of  the  last  things.  Christ  has  appeared,  declared  the  tidings 
of  grace,  died,  visited  the  dead,  risen  victoriously,  and  gone  back  to 
heaven,  where  he  now  tarries.  But  there  remain  many  things  for  him, 
as  the  eschatological  King,  yet  to  do.  What  are  they  ?  and  what  details 
are  connected  with  them  ?  First  of  all,  he  is  soon  to  return  from  heaven, 
visiting  the  earth  a  second  time.  The  first  chapter  of  the  book  begins 
by  declaring  that  it  is  "  a  revelation  of  things  which  must  shortly  come 
to  pass,"  and  "  blessed  is  he  that  readeth ;  for  the  time  is  at  hand."  The 
last  chapter  is  full  of  such  repetitions  as  these:  "  things  which  must  shortly 
be  done ;"  "Behold,  I  come  quickly;"  "The  time  is  at  hand;"  "He  that 
is  unjust,  let  him  be  unjust  still,  and  he  that  is  holy,  let  him  be  holy  still ;" 
"  Surely  I  come  quickly ;"  "  Even  so,  come.  Lord  Jesus."  Herder  says,  in 
his  acute  and  eloquent  work  on  the  Apocalypse,  "There  is  but  one  voice 
in  it,  through  all  its  epistles,  seals,  trumpets,  signs,  and  plagues, — namely, 
The  Lord  is  coming  !"  The  souls  of  the  martyrs,  impatiently  waiting, 
under  the  altar,  the  completion  of  the  great  drama,  cry,  "  How  long,  0 
Lord,  dost  thou  delay  to  avenge  our  blood  ?"  and  they  are  told  that  "they 
shall  rest  only  for  a  little  season."  TertuUian  writes,  without  a  trace  of 
doubt,  "Is  not  Christ  quickly  to  come  from  heaven  with  a  quaking  of  the 
whole  universe,  with  a  shuddering  of  the  world,  amidst  the  wailings  of  all 
men  save  the  Christians  ?"  The  Apocalyptic  seer  makes  Christ  say,  "  Be- 
hold, I  come  as  a  thief  in  the  night:  blessed  is  he  that  watcheth."  Accord- 
ingly, "  a  sentinel  gazed  wherever  a  Christian  prayed,  and,  though  all 
the  watchmen  died  without  the  sight,"  the  expectation  lingered  for  cen- 
turies.   The  Christians  of  the  New  Testament  time — to  borrow  the  words 


APOCALYPTIC   DOCTRINE   OF   A   FUTURE   LIFE.  259 


of  one  of  the  most  competent  of  living  scholars — "  carried  forward  to  the 
account  of  Christ  in  years  to  come  the  visions  which  his  stay,  as  they  sup- 
posed, was  too  short  to  realize,  and  assigned  to  him  a  quick  return  to  finish 
what  was  yet  unfulfilled.  The  suffering,  the  scorn,  the  rejection  of  men, 
the  crown  of  thorns,  were  over  and  gone ;  the  diadem,  the  clarion,  the 
flash  of  glory,  the  troop  of  angels,  were  ready  to  burst  upon  the  world, 
and  might  be  looked  for  at  midnight  or  at  noon."*° 

Secondly,  when  Christ  returned,  he  was  to  avenge  the  sufferings  and 
reward  the  fidelity  of  his  followers,  tread  the  heathen  tyrants  in  the 
wine-press  of  his  wrath,  and  crown  the  persecuted  saints  with  a  partici- 
pation in  his  glory.  When  "the  time  of  his  wrath  is  come,  he  shall  give 
reward  to  the  prophets,  and  to  the  saints,  and  to  them  that  fear  his  name, 
and  shall  destroy  them  that  destroy  the  earth."  "  The  kings,  captains, 
mighty  men,  rich  men,  bondmen,  and  freemen,  shall  cry  to  the  moun- 
tains and  rocks.  Fall  on  us,  and  hide  us  from  the  wrath  of  the  Lamb.'' 
"  To  him  that  overcometh,  and  doeth  my  works,  I  will  give  power  over 
the  Gentiles;'^  "I  will  give  him  the  morning  star;"  "I  will  grant  him  to 
sit  with  me  on  my  throne."  Independently,  moreover,  of  these  distinct 
texts,  the  whole  book  is  pervaded  with  the  thought  that,  at  the  speedy 
second  advent  of  the  Messiah,  all  his  enemies  shall  be  fearfully  punished, 
his  servants  eminently  compensated  and  glorified.*^ 

Thirdly,  the  writer  of  the  Apocalypse  expected — in  accordance  with 
that  Jewish  anticipation  'of  an  earthly  Messianic  kingdom  which  was 
adopted  with  some  modifications  by  the  earliest  Christians — that  Jesus, 
on  his  return,  having  subdued  his  foes,  would  reign  for  a  season,  in  great 
glory,  on  the  earth,  surrounded  by  the  saints.  "A  door  was  opened  in 
heaven,"  and  the  seer  looked  in,  and  saw  a  vision  of  the  redeemed 
around  the  throne,  and  heard  them  "singing  a  new  song  unto  the  Lamb 
that  was  slain,"  in  the  course  of  which,  particularizing  the  favors  ob- 
tained for  them  by  him,  they  say,  "We  shall  reign  upon  the  earth." 
Again,  the  writer  says  that  "  the  wotshippers  of  the  beast  and  of  his 
image  shall  be  tormented  with  fire  and  brimstone  in  the  presence  of  the 
holy  angels,  and  in  the  presence  of  the  Lamb."  Now,  the  lake  of  sul- 
phurous fire  into  which  the  reprobate  were  to  be  thrust  was  located,  not 
in  the  sky,  but  under  the  surface  of  the  earth.  The  foregoing  state- 
ment, therefore,  implies  that  Christ  and  his  angels  would  be  tarrying  on 
the  earth  when  the  final  woe  of  the  condemned  was  inflicted.  But  we 
need  not  rely  on  indirect  arguments.  The  writer  explicitly  declares 
that,  in  his  vision  of  what  was  to  take  place,  the  Christian  martyrs, 
"  those  who  were  slain  for  the  witness  of  Jesus,  lived  and  reigned  with 


<o  Martineau,  Sermon,  "The  God  of  Revelation  his  own  Interpreter." 

<i  It  seems  to  have  been  a  Jewish  expectation  that  when  the  Messiah  should  appear  he  would 
thrust  his  enemies  into  Hades.  In  a  passage  of  the  Talmud  Satan  is  represented  as  seeing  the 
Messiah  under  the  Throne  of  Glory :  he  falls  on  his  face  at  the  sight,  exclaiming,  "This  is  the 
Messiah,  who  will  precipitate  me  and  all  the  Gentiles  into  the  under-world." — Bertholdt,  Christo- 
logia,  sect.  36. 


260  APOCALYPTIC  DOCTRINE   OF  A  FUTURE  LIFE. 


Christ  a  thousand  years,  while  the  rest  of  the  dead  lived  not  again  until 
the  thousand  years  were  finished.  This  is  the  first  resurrection.  Then 
Satan  was  loosed  out  of  his  prison,  and  gathered  the  hosts  of  Gog  and 
Magog  to  battle,  and  went  up  on  the  breadth  of  the  earth  and  com- 
passed the  camp  of  the  saints  about,  and  fire  came  down  out  of  heaven 
and  devoured  them."  It  seems  impossible  to  avoid  seeing  in  this  passage 
a  plain  statement  of  the  millennial  reign  of  Christ  on  the  earth  with  his 
risen  martyrs. 

Fourthly,  at  the  termination  of  the  period  just  referred  to,  the  author 
of  the  Apocalypse  thought  all  the  dead  would  be  raised  and  the  tri- 
bunal of  the  general  judgment  held.  As  Lactantius  says,  "All  souls 
are  detained  in  custody  in  the  under-world  until  the  last  day ;  then  the 
just  shall  rise  and  reign ;  afterwards  there  will  be  another  resurrection 
of  the  wicked."*^  "  The  time  of  the  dead  is  come,  that  they  should  be 
judged."  "  And  I  saw  the  dead,  small  and  great,  stand  before  God ;  and 
the  books  were  opened,  and  the  dead  were  judged  out  of  those  things 
which  were  written  in  the  books,  according  to  their  works.  And  the  sea 
gave  up  the  dead  which  were  in  it,  and  death  and  the  under-world 
delivered  up  the  dead  which  were  in  them,  and  they  were  judged,  every 
man  according  to  his  works."  '*  Blessed  and  holy  is  he  that  hath  part 
in  the  first  resurrection :  on  such  the  second  death  hath  no  power,  but 
they  shall  be  priests  of  God  and  of  Christ,  and  reign  with  him  a  thou- 
sand years."  This  text,  with  its  dark  and  tacit  reference  by  contrast  to 
those  who  have  no  lot  in  the  millennial  kingdom,  brings  us  to  the  next 
step  in  our  exposition. 

For,  fifthly,  after  the  general  resurrection  and  judgment  at  the  close 
of  the  thousand  years,  the  sentence  of  a  hopeless  doom  to  hell  is  to  be 
executed  on  the  condemned.  "  Whosoever  was  not  found  written  in  the 
book  of  life  was  cast  into  the  lake  of  fire."  "The  fearful,  and  unbeliev- 
ing, and  the  abominable,  and  murderers,  and  whoremongers,  and  sor- 
cerers, and  idolaters,  and  all  liars,  shall  have  their  part  in  the  lake  which 
burnetii  with  fire  and  brimstone;  which  is  the  second  death."  The  "se- 
cond death"  is  a  term  used  by  Onkelos  in  his  Targum,*^  and  sometimes 
in  the  Talmud,  and  by  the  Eabbins  generally.  It  denotes,  as  employed 
by  them,  the  return  of  the  wicked  into  hell  after  their  summons  thence 
for  judgment.**  In  the  Apocalypse,  its  relative  meaning  is  this.  The 
martyrs,  who  were  slain  for  their  allegiance  to  the  gospel,  died  once,  and 
descended  into  the  under-world,  the  common  realm  of  death.  At  the 
coming  of  Christ  they  were  to  rise  and  join  him,  and  to  die  no  more. 
This  was  the  first  resurrection.  At  the  close  of  the  millennium,  all  the 
rest  of  the  dead  were  to  rise  and  be  judged,  and  the  rejected  portion  of 
them  were  to  be  thrust  back  again  below.  This  was  a  second  death  for 
them, — a  fate  from  which  the  righteous  were  exempt.     There  was  a  diiTer- 


*2  Divin.  Instit.  lib.  vii.  cap.  20,  21,  26.  «  On  Deut.  xxxiii.  6. 

«  Gfrorer,  Geschichte  des  XJrchristenthums,  kap.  10.  s.  289. 


APOCALYPTIC   DOCTRINE   OF   A   FUTURE   LIFE.  261 


ence,  greatly  for  the  worse  in  the  latter,  between  their  condition  in  the 
two  deaths.  In  the  former  they  descended  to  the  dark  under-world,  the 
silent  and  temporary  abode  of  the  universal  dead ;  but  in  the  latter  they 
went  down  "  into  the  lake  of  fire  and  brimstone,  where  the  devil  and 
the  beast  and  the  false  prophet  are,  and  shall  be  tormented  day  and  night 
for  ever  and  ever.^'  For  "  Death  and  Hades,  having  delivered  up  the 
dead  which  were  in  them,  were  cast  into  the  lake  of  fire.  This  is  the 
second  death."  It  is  plain  that  here  the  common  locality  of  departed 
souls  is  personified  as  two  demons,  Death  and  Hades,  and  the  real  thought 
meant  to  be  conveyed  is,  that  this  region  is  to  be  sunk  beneath  a  "Tar- 
tarean drench,"  which  shall  henceforth  roll  in  burning  billows  over  its 
victims  there, — "the  smoke  of  their  torment  ascending  up  for  ever  and 
ever."  This  awful  imagery  of  a  lake  of  flaming  sulphur,  in  which  the 
damned  were  plunged,  was  of  comparatively  late  origin — or  adoption — 
among  the  Jews,  from  whom  the  Christians  received  it.  The  native 
Hebrew  conception  of  the  state  of  the  dead  was  that  of  the  voiceless 
gloom  and  dismal  slumber  of  Sheol,  whither  all  alike  went.  The  notion 
of  fiery  tortures  inflicted  there  on  the  wicked  was  either  conceived  by 
the  Pharisees  from  the  loathed  horrors  of  the  filth-fire  kept  in  the  vale 
of  Hinnom,  outside  of  Jerusalem,  (which  is  the  opinion  of  most  com- 
mentators,) or  was  imagined  from  the  sea  of  burning  brimstone  that 
showered  from  heaven  and  submerged  Sodom  and  Gomorrah  in  a  vast 
fire-pool,  (which  is  maintained  by  Bretschneider  and  others,)  or  was 
derived  from  the  Egyptians,  or  the  Persians,  or  the  Hindus,  or  the' 
Greeks, — all  of  whom  had  lakes  and  rivers  of  fire  in  their  theological 
hells,  long  before  history  reveals  the  existence  of  such  a  belief  among 
the  Jews,  (which  is  the  conclusion  of  many  learned  authors  and  critics.)" 
We  have  now  reached  the  last  feature  in  the  scheme  of  eschatology 
shadowed  forth  in  the  Apocalypse,  the  most  obscure  and  difficult  point 
of  all, — namely,  the  locality  and  the  principal  elements  of  the  final 
felicity  of  the  saved.  The  difficulty  of  clearly  settling  this  question  is 
twofold,  arising,  first,  from  the  swift  and  partial  glimpses  which  are  all 
that  the  writer  yields  us  on  the  subject,  and,  secondly,  from  the  impos- 
sibility of  deciding  with  precision  how  much  of  his  language  is  to  be  re- 
garded as  figurative  and  how  much  as  literal, — where  the  poetic  presenta- 
tion of  symbol  ends  and  where  the  direct  statement  of  fact  begins.  A 
large  part  of  the  book  is  certainly  written  in  prophetic  figures  and 
images,  spiritual  visions,  never  meant  to  be  accepted  in  a  prosaic  sense 
with  severe  detail.  And  yet,  at  the  same  time,  all  these  imaginative 
emblems  were,  unquestionably,  intended  to  foreshadow,  in  various  kinds 
and  degrees,  doctrinal  conceptions,  hopes,  fears,  threats,  promises,  his- 
torical realities;  past,  present,  or  future.  But  to  separate  sharply  the 
dress  and  the  substance,  the  superimposed  symbols  and  the  underlying 
realities,  is  always  an  arduous,  often  an  impossible,  achievement.  The 
writer  of  the  Apocalypse  plainly  believed  that  the  souls  of  all,  except 
the  martyrs,  at  death  descended  to  the  under-world,  and  would  remain 


262  APOCALYPTIC   DOCTRINE   OF  A  FUTURE   LIFE. 


there  till  after  the  second  coming  of  Christ.  But  whether  he  thought 
that  the  martyrs  were  excepted,  and  would  at  death  immediately  rise 
into  heaven  and  there  await  the  fulfilment  of  time,  is  a  disputed  point. 
For  our  own  part,  we  think  it  extremely  doubtful,  and  should  rather 
decide  in  the  negative.  In  the  firgt  place,  his  expressions  on  this  sub-' 
ject  seem  essentially  figurative.  He  describes  the  prayers  of  the  saints 
as  bemg  poured  out  from  golden  vials  and  burned  as-  incense  on  a  golden 
altar  in  heaven  before  the  throne  of  God.  "  Under  that  altar,"  he  says, 
*'  I  saw  the  souls  of  them  that  were  slain  for  the  word  of  God.'*  If  the 
souls  of  the  martyrs,  in  his  belief,  were  really  admitted  into  heaven, 
would  he  have  conceived  of  them  as  huddled  under  the  altar  and  not 
walking  at  liberty  ?  Does  not  the  whole  idea  appear  rather  like  a  rhetor- 
ical image  than  like  a  sober  theological  doctrine  ?  True,  the  scene  is  pic- 
tured in  heaven  ;  but  then  it  is  a  picture,  and  not  a  conclusion.  With 
Be  Wette,  we  regard  it,  not  as  a  dogmatic,  but  as  a  poetical  and  prophetic, 
representation.  And  in  regard  to  the  seer's  vision  of  the  innumerable 
company  of  the  redeemed  in  heaven,  surrounding  the  throne  and  cele- 
brating the  praises  of  God  and  the  Lamb,  surely  it  is  obvious  enough  that 
this,  like  the  other  affiliated  visions,  is  a  vision,  by  inspired  insight,  in 
the  present  tense,  of  what  is  yet  to  occur  in  the  successive  unfolding  of 
the  rapid  scenes  in  the  great  drama  of  Christ's  redemptive  work, — a  pro- 
phetic vision  of  the  future,  not  of  what  already  is.  "We  know  that  in 
TertuUian's  time  the  idea  was  entertained  by  some  that  Christian  mar- 
tyrs, as  a  special  allotment,  should  pass  at  once  from  their  sufferings  to 
heaven,  without  going,  as  all  others  must,  into  the  under-world  ;  but  the 
evidence  preponderates  with  us,  upon  the  whole,  that  no  such  doctrine 
is  really  implied  in  the  Apocalypse.  In  the  fourteenth  chapter,  the 
author  describes  the  hundred  and  forty-four  thousand  who  were  re- 
deemed from  among  men,  as  standing  with  the  Lamb  on  Mount  Zion 
and  hearing  a  voice  from  heaven  singing  a  new  song,  which  no  man,  save 
the  hundred  and  forty-four  thousand,  could  learn.  The  probabilities  are 
certainly  strongest  that  this  great  company  of  the  selected  "first-fruits 
unto  God  and  the  Lamb,"  now  standing  on  the  earth,  had  not  yet  been 
in  heaven  ;  for  they  only  learn  the  heavenly  song  which  is  sung  before 
the  throne  by  hearing  it  chanted  down  from  heaven  in  a  voice  like  mul- 
titudinous thunders. 

Finally,  the  most  convincing  proof  that  the  writer  did  not  suppose  that 
the  martyrs  entered  heaven  before  the  second  advent  of  Christ — a  proof 
which,  taken  by  itself,  would  seem  to  leave  no  doubt  on  the  subject — is 
this.  In  the  famous  scene  detailed  in  the  twentieth  chapter — usually 
called  by  commentators  the  martyr-scene — it  is  said  that  "  the  souls  of 
them  that  were  beheaded  for  the  word  of  God,  and  which  had  not  wor- 
shipped the  beast,  lived  and  reigned  with  Christ  a  thousand  years.  This 
is  the  first  resurrection."  Now,  is  it  not  certain  that  if  the  writer  sup- 
posed these  souls  had  never  been  in  the  under-world,  but  in  heaven,  he 
could  not  have  designated  their  preliminary  descent  from  above  as  "the 


APOCALYPTIC  DOCTRINE   OF  A   FUTURE   LIFE.  263 


first  resurrection,"  the-  first  rising  up  ?  That  phrase  implies,  we  think, 
that  all  the  dead  were  below :  the  faithful  and  chosen  ones  were  to  rise 
first  to  reign  a  while  with  Jesus,  and  after  that  the  rest  should  rise  to  be 
judged.  After  that  judgment,  which  was  expected  to  be  on  earth  in  pre- 
sence of  the  descended  Lamb  and  his  angels,  the  lost  were  to  be  plunged, 
as  we  have  already  seen,  into  the  subterranean  pit  of  torture,  the  un- 
quenchable lake  of  fire.  But  what  was  to  become  of  the  righteous  and 
redeemed  ?  Whether,  by  the  Apocalyptic  representation,  they  were  to 
remain  forever  on  earth,  or  to  ascend  into  heaven,  is  a  question  which 
has  been  zealously  debated  for  over  sixteen  hundred  years,  and  in  some 
theological  circles  is  still  warmly  discussed.  Were  the  angels  who  came 
down  to  the  earth  with  Christ  to  the  judgment  never  to  return  to  their 
native  seats  ?  Were  they  permanently  to  transfer  their  deathless  citizenship 
from  the  sky  to  Judea?  Were  the  constitution  of  human  nature  and  the 
essence  of  human  society  to  be  abrogated,  and  the  members  of  the  human 
family  to  cease  enlarging,  lest  they  should  overflow  the  borders  of  the 
world  ?  Was  God  himself  literally  to  desert  his  ancient  abode,  and,  with 
the  celestial  city  and  all  its  angelic  hierarchy,  float  from  the  desolated 
firmament  to  Mount  Zion,  there  to  set  up  the  central  eternity  of  his 
throne.  We  cannot  believe  that  such  is  the  meaning  which  the  seer  of 
the  Apocalypse  wished  to  convey  by  his  symbolic  visions  and  pictures, 
any  more  than  we  can  believe  that  he  means  literally  to  say  that  he  saw 
"a  woman  in  heaven  clothed  with  the  sun,  and  the  moon  under  her  feet, 
and  upon  her  head  a  crown  of  twelve  stars,"  or  that  there  were  actually 
"armies  in  heaven,  seated  on  white  horses  and  clothed  in  fine  linen, 
white  and  clean,  which  is  the  righteousness  of  saints."  Our  conviction 
is  that  he  expected  the  Savior  would  ascend  with  his  angels  and 
the  redeemed  into  heaven,  the  glorious  habitation  of  God  above  the 
sky.  He  speaks  in  one  place  of  the  "temple  of  God  in  heaven,  into 
which  no  man  could  enter  until  the  seven  plagues  were  fulfilled,"  and  in 
another  place  says  that  the  "great  multitude  of  the  redeemed  are  before 
the  throne  of  God  in  heaven,  and  serve  him  day  and  night  in  his 
temple ;"  and  in  still  another  place  he  describes  two  prophets,  messen- 
gers of  God,  who  had  been  slain,  as  coming  to  life,  "  and  hearing  a  great 
voice  from  heaven  saying  to  them,  *  Come  up  hither ;'  and  they  ascended 
up  to  heaven  in  a  cloud,  and  their  enemies  beheld  them."  De  Wette 
writes,  "  It  is  certain  that  an  abstract  conception  of  heavenly  blessed- 
ness with  God  .duskily  hovers  over  the  New  Testament  eschatology."  We 
think  this  is  true  of  the  Book  of  Eevelation. 

It  was  a  Persian-Jewish  idea  that  the  original  destination  of  man,  had 
he  not  sinned,  was  heaven.  The  apostles  thought  it  was  a  part  of  the 
mission  of  Christ  to  restore  that  lost  privilege.  We  think  the  writer  of  the 
Apocalypse  shared  in  that  belief.  His  allusions  to  a  new  heaven  and  a  new 
earth,  and  to  the  descent  of  a  New  Jerusalem  from  heaven,  and  other 
related  particulars,  are  symbols  neither  novel  nor  violent  to  Jewish 
minds,  but  both  familiar  and  expressive,  to  denote  a  purifying  glorifica- 


264  PAUL'S   DOCTRINE   OF   A   FUTURE   LIFE. 


tion  of  the  world,  the  installation  of  a  divine  kingdom,  and  the  brilliant 
reign  of  universal  righteousness  and  happiness  among  men,  as  if  under 
the  very  eyes  of  the  Messiah  and  the  very  sceptre  of  God.  The  Chris- 
tians shall  reign  in  Jerusalem,  which  shall  be  adorned  with  indescribable 
splendors  and  shall  be  the  centre  of  a  world-wide  dominion,  the  saved 
nations  of  the  earth  surrounding  it  and  "  walking  in  the  light  of  it,  their 
kings  bringing  their  glory  and  honor  into  it."  *'  God  shall  wipe  away  all 
tears  from  their  eyes,  and  there  shall  be  no  more  death."  That  is,  upon 
the  whole, — as  we  understand  the  scattered  hints  relevant  to  the  subject 
to  imply, — when  Christ  returns  to  the  Father  with  his  chosen,  he  will 
leave  a  regenerated  earth,  with  Jerusalem  for  its  golden  and  peerless 
capital,  peopled,  and  to  be  peopled,  with  rejoicing  and  immortal  men, 
who  will  keep  the  commandments,  be  exempt  from  ancient  evils,  hold 
intimate  communion  with  God  and  the  Lamb,  and,  from  generation  to 
generation,  pass  up  to  heaven  through  that  swift  and  painless  change, 
alluded  to  by  Paul,  whereby  it  was  intended  at  the  first  that  sinless  man, 
his  corruptible  and  mortal  putting  on  incorruption  and  immortality, 
should  be  fitted  for  the  companionship  of  angels  in  the  pure  radiance  of 
the  celestial  world,  and  should  be  translated  thither  without  tasting  the 
bitterness  of  death, — which  was  supposed  to  be  the  subterranean  banish- 
ment of  the  disembodied  ghost. 


CHAPTER    IV. 
Paul's  doctrine  of  a  future  life. 

The  principal  difficulty  in  arriving  at  the  system  of  thought  and  faith 
in  the  mind  of  Paul  arises  from  the  fragmentary  character  of  his  extant 
writings.  They  are  not  complete  treatises  drawn  out  in  independent 
statements,  but  special  letters  full  of  latent  implications.  They  were 
written  to  meet  particular  emergencies, — to  give  advice,  to  convey  or  ask 
information  and  sympathy,  to  argue  or  decide  concerning  various  mat- 
ters to  a  considerable  extent  of  a  personal  or  local  and  temporal  nature. 
Obviously  their  author  never  suspected  they  would  be  the  permanent 
and  immensely  influential  documents  they  have  since  become.  They 
were  not  composed  as  orderly  developments  or  full  presentations  of  a 
creed,  but  rather  as  supplements  to  more  adequate  oral  instruction  pre- 
viously imparted.  He  says  to  the  Thessalonians,  *'  Brethren,  stand  fast 
and  hold  the  traditions  which  ye  have  been  taught,  whether  by  word  or 
by  our  epistle."  Several  of  his  letters  also — perhaps  many — have  been 
lost.     He  exhorts  the  Colossians  to  "read  likewise  the  epistle  from  Lao- 


PAUL'S   DOCTRINE   OF   A   FUTURE    LIFE.  265 


dicea."  In  his  present  First  Epistle  to  the  Corinthians  he  intimates  that 
he  had  previously  corresponded  with  them,  in  the  words,  "  I  wrote  to 
you  in  a  letter,"  There  are  good  reasons,  too,  for  supposing  that  he 
transmitted  other  epistles  of  which  we  have  now  no  account.  Owing, 
therefore,  to  the  facts  that  his  principal  instructions  were  given  by  word 
of  mouth,  and  that  his  surviving  writings  set  forth  no  systematic  array  of 
doctrines,  we  have  no  choice  left,  if  we  desire  to  know  what  his  opinions 
concerning  the  future  life  were,  when  deduced  and  arranged,  but  to 
exercise  our  learning  and  our  faculties  upon  the  impetfect  discussions 
and  the  significant  hints  and  clews  in  his  extant  epistles.  Bringing  these 
together,  in  the  light  of  contemporary  Pharisaic  and  Christian  conceptions 
and  opinions,  we  may  construct  a  system  from  them  which  will  represent 
his  theory ;  somewhat  as  the  naturalist  from  a  few  fragmentary  bones 
describes  the  entire  skeleton  to  which  they  belonged.  As  we  proceed  to 
follow  this  process,  we  must  particularly  remember  the  leading  notions 
in  the  doctrinal  belief  of  the  Jews  at  that  period,  and  the  fact  that  Paul 
himself  was  "  brought  up  at  the  feet  of  Gamaliel,"  "  after  the  most 
straitest  order  of  the  sect,  a  Pharisee,"  "When  on  trial  at  Jerusalem,  he 
cried,  "  Men  and  brethren,  I  am  a  Pharisee,  the  son  of  a  Pharisee :  of 
the  hope  of  the  resurrection  of  the  dead  I  am  called  in  question,"  We 
can  hardly  suppose  that  he  would  entirely  throw  off  the  influence  and 
form  of  the  Pharisaic  dogmas  and  grasp  Christianity  in  its  pure  spi- 
rituality. It  is  most  reasonable  to  expect — ^what  we  shall  find  actually 
the  fact — that  he  would  mix  the  doctrinal  and  emotional  results  of  his 
Pharisaic  training  with  the  teachings  of  Christ,  thus  forming  a  composite 
system  considerably  modified  from  any  then  existing.  Indeed,  a  great 
many  obscure  texts  in  Paul  may  be  made  perspicuous  by  citations  from 
the  old  Talmudists.  Considering  the  value  and  the  importance  of  this 
means  of  illustrating  the  New  Testament,  it  is  neglected  by  modern  com- 
mentators in  a  very  remarkable  manner. 

In  common  with  his  countrymen  and  the  Gentiles,  Paul  undoubtedly 
believed  in  a  world  of  light  and  bliss  situated  over  the  sky,  where  the 
Deity,  surrounded  by  his  angels,  reigns  in  immortal  splendor.  According 
to  the  Greeks,  Zeus  and  the  other  gods,  with  a  few  select  heroes,  there 
lived  an  imperishable  life.  According  to  the  Hebrews,  there  was  "  the 
house  of  Jehovah,"  "  the  habitation  of  eternity,"  "  the  world  of  holy 
angels."  The  Old  Testament  contains  many  sublime  allusions  to  this 
place,  Jacob  in  his  dream  saw  a  ladder  set  up  that  reached  unto  heaven, 
and  the  angels  were  ascending  and  descending  upon  it.  Fixing  his  eyes 
upon  the  summit,  the  patriarch  exclaimed, — not  referring,  as  is  com- 
monly supposed,  to  the  ground  on  which  he  lay,  but  to  the  opening  in 
the  sky  through  which  the  angels  were  passing  and  repassing, — "  Surely 
this  is  the  house  of  God  and  this  the  gate  of  heaven,"  Jehovah  is  de- 
scribed as  "  riding  over  the  heaven  of  heavens  ;"  as  "  treading  upon  the 
arch  of  the  sky."  The  firmament  is  spoken  of  as  the  solid  floor  of  his 
abode,  where  "  he  layeth  the  beams  of  his  chambers  in  the  waters," — the 


266  PAUL'S   DOCTRINE   OF   A   FUTURE    LIFE. 


"  waters  above,"  which  the  Book  of  Genesis  says  were  "  divided  from  the 
waters  beneath."  Though  this  divine  world  on  high  was  in  the  early 
ages  almost  universally  regarded  as  a  local  reality,  it  was  not  conceived 
by  Jews  or  Gentiles  to  be  the  destined  abode  of  human  souls.  It  was 
thought  to  be  exclusively  occupied  by  Jehovah  and  his  angels,  or  by  the 
gods  and  their  messengers.  Only  here  and  there  were  scattered  a  few 
dim  traditions,  or  poetic  myths,  of  a  prophet,  a  hero,  a  god-descended 
man,  who,  as  a  special  favor,  had  been  taken  up  to  the  supernal  mansions. 
The  common  de*stination  of  the  disembodied  spirits  of  men  was  the  dark, 
stupendous  realms  of  the  under-world.  As  Augustine  observes,  "  Christ 
died  after  many ;  he.  rose  before  any :  by  dying  he  suffered  what  many 
had  suffered  before ;  by  rising  he  did  what  no  one  had  ever  done  before."^ 
These  ideas  of  the  celestial  and  the  infernal  localities  and  of  the  fate  of 
man  were  of  course  entertained  by  Paul  when  he  became  a  Christian.  A 
few  texts  by  way  of  evidence  of  this  fact  will  here  suffice.  "  That  at  the 
name  of  Jesus  every  knee  should  bow,  of  those  in  heaven,  and  those  on 
earth,  and  those  under  the  earth."  "  He  that  descended  first  into  the 
lower  parts  of  the  earth  is  the  same  also  that  ascended  up  far  above  all 
heavens."  The  untenableness  of  that  explanation  which  makes  the 
descent  into  the  lower  parts  of  the  earth  refer  to  Christ's  descent  to 
earth  from  his  pre-existent  state  in  heaven  must  be  evident,  as  it 
seems  to  us,  to  every  mind.  Irenseus,  discussing  this  very  text  from 
Ephesians,  exposes  the  absurdity  and  stigmatizes  the  heresy  of  those  who 
say  that  the  infernal  world  is  this  earth,  [^^qui  dicunt  inferos  quid£m 
esse  hunc  mundumJ'Y  "I  knew  a  man  caught  up  to  the  third  heaven, 
.  .  .  caught  up  into  paradise."  The  threefold  heaven  of  the  Jews,  here 
alluded  to,  was,  first,  the  region  of  the  air,  supposed  to  be  inhabited  by 
evil  spirits.  Paul  repeatedly  expresses  this  idea, — as  when  he  speaks  of 
"  the  prince  of  the  power  of  the  air,  the  spirit  that  worketh  in  the  chil- 
dren of  disobedience,"  and  when  he  says,  "  For  we  wrestle  not  against 
flesh  and  blood,  but  against  principalities,  against  powers,  against  the 
rulers  of  the  darkness,  against  wicked  spirits  in  heavenly  places."  The 
second  heaven  comprised  the  region  of  the  planetary  bodies.  The  third 
lay  beyond  the  firmament,  and  was  the  actual  residence  of  God  and  the 
angelic  hosts.  These  quotations,  sustained  as  they  are  by  the  well-known 
previous  opinions  of  the  Jews,  as  well  as  by  numerous  unequivocal  texts 
in  the  writings  of  the  other  apostles  and  by  many  additional  ones  in 
those  of  Paul,  are  conclusive  evidence  that  he  believed  in  the  received 
heaven  above  the  blue  ether  and  stellar  dome,  and  in  the  received 
Hadean  abyss  beneath  the  earth.  In  the  absence  of  all  evidence  to  the 
contrary,  every  presumption  justifies  the  supposition  that  he  also  be- 
lieved— as  we  know  all  his  orthodox  contemporaries  did — that  that 
under-world  was  the  abode  of  all  men  after  death,  and  that  that 
over-world  was  solely  the  dwelling-place  of  God  and  the  angels.     Nay,  we 

1  Enarratio  in  Psalmum  XC.  *  Adv.  Heeres.  lib.  v.  cap.  31. 


PAUL'S   DOCTRINE   OF   A   FUTURE    LIFE.  267 


are  not  left  to  conjecture;  for  he  expressly  declares  of  God  that  he 
"  dwelleth  in  the  light  which  no  man  can  approach  unto."  This  conclu- 
sion will  be  abundantly  established  in  the  course  of  the  following  expo- 
sition. 

With  these  preliminaries,  we  are  prepared  to  see  what  was  Paul's  doc- 
trine of  death  and  of  salvation.  There  are  two  prevalent  theories  on  this 
subject,  both  of  which  we  deem  partly  scriptural,  neither  of  them  wholly 
so.  On  the  one  extreme,  the  consistent  disciple  of  Augustine — the  his- 
toric Calvinist — attributes  to  the  apostle  the  belief  that  the  sin  of  Adam 
was  the  sole  cause  of  literal  death, — that  but  for  Adam's  fall  men  would 
have  lived  on  the  earth  forever  or  else  have  been  translated  bodily  to 
heaten  without  any  previous  process  of  death.  That  such  really  was  not 
the  view  held  by  Paul  we  are  convinced.  Indeed,  there  is  one  prominent 
feature  in  his  faith  which  by  itself  proves  that  the  disengagement  of  the 
soul  from  the  material  frame  did  not  seem  to  him  an  abnormal  event 
caused  by  the  contingency  of  sin.  We  refer  to  his  doctrine  of  two 
bodies,  the  "outward  man"  and  the  "inward  man,"  the  "earthly  house" 
and  the  "  heavenly  house,"  the  "natural  body'^  and  the  "spiritual  body." 
Neander  says  this  is  "an  express  assertion"  of  Paul's  belief,  that  man 
was  not  literally  made  mortal  by  sin,  but  was  naturally  destined  to 
emerge  from  the  flesh  into  a  higher  form  of  life.'  Paul  thought  that,  in 
the  original  plan  of  God,  man  was  intended  to  drop  his  gross,  corruptible 
body  and  put  on  an  incorruptible  one,  like  the  "  glorious  body"  of  the 
risen  Christ.  He  distinctly  declares,  "  Flesh  and  blood  cannot  inherit 
the  kingdom  of  God."  Therefore,  we  cannot  interpret  the  word  "  death" 
to  mean  merely  the  separation  of  the  soul  from  its  present  tabernacle, 
when  he  says,  "  By  one  man  sin  entered  into  the  world,  and  death  by 
sin;  and  so  death  passed  upon  all  men."  On  the  other  extreme,  the 
fully-developed  Pelagian — the  common  Unitarian — holds  that  the  word 
"  death"  is  always  used  in  the  arguments  of  Paul  in  a  spiritual  or  figura- 
tive sense,  merely  meaning  moral  alienation  from  God  in  guilt,  misery, 
and  despair.  Undoubtedly  it  is  used  thus  in  many  instances, — as  when  it 
is  written,  "  I  was  alive  without  the  law  once ;  but,  when  the  command- 
ment came,  sin  rose  to  life,  and  I  died."  But  in  still  more  numerous 
cases  it  means  something  more  than  the  consciousness  of  sin  and  the 
resulting  wretchedness  in  the  breast,  and  implies  something  external, 
mechanical,  visible,  as  it  were.  For  example,  "Since  by  man  came 
death,  by  man  came  also  the  resurrection  of  the  dead."  Any  one  who 
reads  the  context  of  this  sentence  may  see  that  the  terms  "  death"  and 
"  resurrection"  antithetically  balance  each  other,  and  refer  not  to  an  in- 
ward experience,  but  to  an  outward  event, — not  to  a  moral  change,  but  to 
the  physical  descent  and  resurrection.  It  is  certain  that  here  the  words 
are  not  employed  in  a  moral  sense.  The  phraseology  Paul  uses  in  stating 
the  connection  of  the  sin  of  Adam  with  death,  the  connection  of  the 

>  Planting  and  Training,  Ryland's  trans,  p.  240. 


268  PAUL'S   DOCTRINE   OF  A   FUTURE   LIFE. 


resurrection  of  Christ  with  immortal  life,  is  too  peculiar,  emphatic,  and 
extensive  not  to  be  loaded  with  a  more  general  and  vivid  significance 
than  the  simple  unhappiness  of  a  sense  of  guilt,  the  simple  peace. and  joy 
of  a  reconciled  conscience.  The  advocates,  then,  of  both  theories — th& 
Calvinist  asserting  that  Paul  supposed  sin  to  be  the  only  reason  why  we 
do  not  live  eternally  in  the  world  with  our  present  organization,  and  the 
Eationalist  asserting  that  the  apostle  never  employs  the  word  "  death" 
except  with  a  purely  interior  signification — are  alike  beset  by  insupe- 
rable difficulties,  perplexed  by  passages  which  defy  their  fair  analysis  and 
force  them  either  to  use  a  violent  interpretation  or  to  confess  their 
ignorance. 

We  must  therefore  seek  out  some  third  view,  which,  rejecting-  the 
errors,  shall  combine  the  truths  and  supply  the  defects  of  the  two  for- 
mer. We  have  now  to  present  such  a  view, — a  theory  of  the  Pauline 
doctrine  of  the  last  things  which  obviousjly  explains  and  fills  out  all  the 
related  language  of  the  epistles.  We  suppose  he  unfolded  it  fully  in  his 
preaching,  while  in  his  supplementary  and  personal  letters  he  only 
alludes  to  such  disconnected  parts  of  it  as  then  rose  upon  his  thoughts. 
A  systematic  development  of  it  as  a  whole,  with  copious  allusions  and 
labored  defences,  was  not  needed  then,  as  it  might  seem  to  us  to  have 
been.  For  the  fundamental  notions  on  which  it  rested  were  the  common 
belief  of  the  nation  and  age.  Geology  and  astronomy  had  not  disturbed 
the  credit  of  a  definitely-located  Hades  and  heaven,  nor  had  free  meta- 
physics sharpened  the  common  mind  to  skeptical  queries.  The  view 
itself,  as  we  conceive  it  occupied  the  mind  of  Paul,  is  this.  Death  was  a 
part  of  the  creative  plan  for  us  from  the  first,  simply  loosing  the  spirit 
from  its  corruptible  body,  clothing  it  with  an  ethereal  vehicle,  and  im- 
mediately translating  it  to  heaven.  Sin  marred  this  plan,  alienated  us 
from  the  Divine  favor,  introduced  all  misery,  physical  and  moral,  and 
doomed  the  soul,  upon  the  fall  of  its  earthly  house,  to  descend  into  the 
slumberous  gloom  of  the  under-world.  Thus  death  was  changed  from  a 
pleasant  organic  fulfilment  and  deliverance,  spiritual  investiture  and 
heavenly  ascent,  to  a  painful  punishment  condemning  the  naked  ghost 
to  a  residence  below  the  grave.  As  Ewald  says,  through  Adam's  sin 
"  death  acquired  its  significance  as  pain  and  punishment."*  Herein  is 
the  explanation  of  the  word  "  death"  as  used  by  Paul  in  reference  to  the 
consequence  of  Adam's  offence.  Christ  came  to  reveal  the  free  grace 
and  gift  of  God  in  redeeming  us  from  our  doom  and  restoring  our 
heavenly  destiny.  This  he  exemplified,  in  accordance  with  the  Father's 
will,  by  dying,  descending  into  the  dreary  world  of  the  dead,  vanquish- 
ing the  forces  there,  rising  thence,  and  ascending  to  the  right  hand  of 
the  throne  of  heaven  as  our  forerunner.  On  the  very  verge  of  the  theory 
just  stated  as  Paul's,  Neander  hovers  in  his  exposition  of  the  apostle's 
views,  but  fails  to  grasp  its  theological  scope  and  consequences.     Krabbe 

*  ?endschreiben  dea  Apostels  Paulus,  s.  210. 


PAUL'S   DOCTRINE   OF   A   FUTURE    LIFE.  269 


decLares  that  "  death  did  not  arise  from  the  native  perishableness  of  tlie 
body,  but  from  sin."^  This  statement  Neander  controverts,  maintaining 
that  "  sin  introduced  no  essential  change  in  the  physical  organization  of 
man,  but  merely  in  the  manner  in  which  his  earthly  existence  termi- 
nates. Had  it  not  been  for  sin,  death  would  have  been  only  the  form  of  a 
higher  development  of  life.^'^  Exactly  so.  With  innocence,  the  soul  at 
death  would  have  ascended  pleasantly,  in  a  new  body,  to  heaven  ;  but  sin 
compelled  it  to  descend  painfully,  without  any  body,  to  Hades.  We  will 
cite  a  few  of  the  principal  texts  from  which  this  general  outline  has  been 
inferred  and  constructed. 

The  substance  of  the  fifth  chapter  of  the  Epistle  to  the  Romans  may 
be  thus  stated.  As  by  the  offence  of  one,  sin  entered  into  the  world, 
and  the  judgment  of  the  law  came  upon  all  men  in  a  sentence  of  con- 
demnation unto  death,  so  by  the  righteousness  of  one,  the  free  gift  of 
God  came  upon  all  men  in  a  sentence  of  justification  unto  life ;  that  as 
sin,  by  Adam's  ofience,  hath  reigned  unto  death,  so  grace,  by  Christ's 
righteousness,  might  reign  unto  eternal  life.  Now,  we  maintain  that  the 
words  "death"  and  "life"  cannot  in  the  present  instance  be  entirely 
explained,  in  a  spiritual  sense,  as  signifying  disturbance  and  woe  in  the 
breast,  or  peace  and  bliss  there,  because  the  whole  connected  discourse 
is  not  upon  the  internal  contingent  experience  of  individuals,  but 
upon  the  common  necessity  of  the  race, — an  objective  sentence  passed 
upon  humanity,  followed  by  a  public  gift  of  reversal  and  annulment.  So, 
too,  we  deny  that  the  words  can  be  justly  taken,  in  their  strictly  literal 
sense,  as  meaning  cessation  or  continuance  of  physical  existence  on  the 
earth,  because,  in  the  first  place,  that  would  be  inconsistent  with  the 
doctrine  of  a  spiritual  body  within  the  fleshly  one  and  of  a  glorious  in- 
heritance reserved  in  heaven, — a  doctrine  by  which  Paul  plainly  shows 
that  he  recognised  a  natural  organic  provision,  irrespective  of  sin,  for  a 
change  in  the  form  and  locality  of  human  existence.  Secondly,  we  sub- 
mit that  death  and  life  here  cannot  mean  departure  from  the  body  or 
continuance  in  it,  because  that  is  a  matter  with  which  Christ's  mission 
did  in  no  way  interfere,  but  left  exactly  as  it  was  before ;  whereas,  in 
the  thing  really  meant  by  Paul,  Christ  is  represented  as  standing,  at 
least  partially,  in  the  same  relation  between  life  and  men  that  Adam 
stands  in  between  death  and  men.  The  reply  to  the  question.  What  is 
that  relation  ?  will  at  once  define  the  genuine  signification  of  the  terms 
"death"  and  "life"  in  the  instance  under  review.  And  thus  it  is  to  be 
answered.  The  death  brought  on  mankind  by  Adam  was  not  only  inter- 
nal wretchedness,  but  also  the  condemnation  of  the  disembodied  soul  to 
the  under-world ;  the  life  they  were  assured  of  by  Christ  was  not  only 
internal  blessedness,  but  also  the  deliverance  of  the  soul  from  its  sub- 
terranean prison  and  its  reception  into  heaven  in  a  "body  celestial," 


6  Die  Lehre  von  aer  Siinde  nnd  vom  Tode,  cap.  xi.  s.  192. 
•  Neander's  Planting  and  Training,  book  vi.  ch.  1. 
18 


270  PAUL'S   DOCTRINE   OF   A  FUTURE   LIFE. 


according  to  its  original  destiny  had  sin  not  befallen.  This  interpreta- 
tion is  explicitly  put  forth  by  Theodoret  in  his  comments  on  this  same 
passage,  (Rom.  v.  15-18.)  He  says,  "There  must  be  a  correspondence  be- 
tween the  disease  and  the  remedy.  Adam's  sin  subjected  him  to  the 
power  of  death  and  the  tyranny  of  the  devil.  In  the  same  manner  that 
Adam  was  compelled  to  descend  into  the  under-world,  we  all  are  asso- 
ciates in  his  fate.  Thus,  when  Christ  rose,  the  whole  humankind  par- 
took in  his  vivification."^  Origen  also — and  who,  after  the  apostles  them- 
selves, knew  their  thoughts  and  their  use  of  language  better  than  he  ? — 
emphatically  declares — in  exposition  of  the  expression  of  Paul,  "the 
wages  of  sin  is  death" — that  "  the  under-world  in  which  souls  are  de- 
tained is  called  death."^ 

"  As  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive."  These 
words  cannot  be  explained,  "  As  in  Adam  the  necessity  of  physical  death 
came  on  all,  so  in  Christ  that  necessity  shall  be  removed,"  because 
Christ's  mission  did  not  touch  physical  death,  which  was  still  reigning  as 
ever,  before  Paul's  eyes.  Neither  can  the  passage  signify,  "  As  through 
Adam  wretchedness  is  the  portion  of  every  heart  of  man,  so  through 
Christ  blessedness  shall  be  given  to  every  heart,"  because,  while  the 
language  itself  does  not  hint  that  thought,  the  context  demonstrates  that 
the  real  reference  is  not  to  an  inward  experience,  but  to  an  outward 
event, — not  to  the  personal  regeneration  of  the  soul,  but  to  a  general 
resurrection  of  the  dead.  The  time  referred  to  is  the  second  coming  of 
Christ;  and  the  force  of  the  text  must  be  this: — As  by  our  bodily  like- 
ness to  the  first  man  and  genetic  connection  with  him  through  sin  we  all 
die  like  him, — that  is,  leave  the  body  and  go  into  the  under-world,  and 
remain  there, — so  by  our  spiritual  likeness  to  the  second  man  and  re- 
deeming connection  with  him  through  the  free  grace  of  God  we  shall  all 
rise  thence  like  him,  revived  and  restored.  Adam  was  the  head  of  a  con- 
demned race,  doomed  to  Hades  by  the  visible  occurrence  of  death  in 
lineal  descent  from  him ;  Christ  is  the  head  of  a  pardoned  race,  destined 
for  heaven  in  consonance  with  the  plain  token  of  his  resurrection  and 
ascension.  Again,  the  apostle  writes,  "  In  the  twinkling  of  an  eye,  at 
the  last  trump,  the  dead  shall  be  raised  incorruptible,  and  we  (who  are 
then  living)  shall  be  changed ;  for  this  corruptible  must  put  on  incor- 
ruption,  and  this  mortal  immortality.  Then  shall  be  brought  to  pass  the 
saying  that  is  written,  *  Death  is  swallowed  up  in  victory.  0  Death, 
where  is  thy  sting  ?  O  Hades,  where  is  thy  victory  ?'  "  The  writer  evi- 
dently exults  in  the  thought  that,  at  the  second  coming  of  Christ,  death 
shall  lose  its  retributive  character  and  the  under-world  be  baffled  of  its 


7  Impatib.,  dialogue  iii.  pp.  132, 133,  ed.  Sirmondi. 

8  Comm.  in  Epist.  ad  Rom.  lib.  vi.  cap.  6,  sect.  6.  Also  see  Jerome,  Coram,  in  Ecc.  iii.  21.  Pro- 
fessor Mau,  in  his  able  treatise  "  Von  dem  Tode  dem  Solde  der  Siinden,  und  der  Auf  hebung  dessel- 
ben  durch  die  Auferstehung  Christi,"  cogently  argues,  against  Krabbe,  that  death  as  the  punish- 
ment of  sin  is  not  bodily  dissolution,  but  wretchedness  and  condemnation  to  the  under-world, 
(flmandatio  Orcum.)    In  Pelt's  Theologische  Mitarbeiten,  1838,  heft  ii.  ss.  107-lOS. 


PAUL'S   DOCTKINE    OF  A   FUTURE   LIFE.  271 


expected  prisoners,  because  the  living  shall  instantly  experience  the 
change  of  bodies  fitting  them  to  ascend  to  heaven  with  the  returning 
and  triumphant  Lord.  Paul  also  announces  that  "Jesus  Christ  hath 
abolished  death  and  hath  brought  life  and  immortality  to  light."  The 
word  "  death"  here  cannot  mean  physical  dissolution,  because  Christ  did 
not  abolish  that.  It  cannot  denote  pergonal  sin  and  unhappiness,  be- 
cause that  would  not  correspond  with  and  sustain  the  obvious  nieaning 
of  the  contrasted  member  of  the  sentence.  Its  adequate  and  consistent 
sense  is  this.  God  intended  that  man  should  pass  from  a  preliminary 
existence  on  earth  to  an  eternal  life  in  heaven ;  but  sin  thwarted  this 
glorious  design  and  altered  our  fate  to  a  banishment  into  the  cheerless 
under-world.  But  now,  by  the  teachings  and  resurrection  of  Christ,  we  are 
assured  that  God  of  his  infinite  goodness  has  determined  freely  to  forgive 
us  and  restore  our  original  destination.  Our  descent  and  abode  below 
are  abolished  and  our  heavenly  immortality  made  clear.  "  We  earnestly 
desire  to  be  clothed  upon  with  our  house  which  is  from  heaven,  if  so  be 
that,  being  clothed,  we  shall  not  be  found  naked.  Not  that  we  desire  to 
be  unclothed,  but  clothed  upon,  that  mortality  may  be  swallowed  up  of 
life."  In  these  remarkable  words  the  apostle ,  expresses  several  particu- 
lars of  what  we  have  already  presented  as  his  general  doctrine.  He  states 
his  conviction  that,  when  his  "  earthly  house  of  this  tabernacle"  dissolves, 
there  is  a  "  divinely-constructed,  heavenly,  and  eternal  house"  prepared 
for  him.  He  expresses  his  desire  at  the  coming  of  the  Lord  not  to  be 
dead,  but  still  living,  and  then  to  be  divested  of  his  earthly  body  and  in- 
vested with  the  heavenly  body,  that  thus,  being  fitted  for  translation  to 
the  incorruptible  kingdom  of  God,  he  might  not  be  found  a  naked 
shadow  or  ghost  in  the  under-world.  Kiickert  says,  in  his  commentary, 
— ^and  the  best  critics  agree  with  him, — "  Paul  herein  desires  to  become 
immortal  without  passing  the  gates  of  death."  Language  similar  to  the 
foregoing  in  its  peculiar  phrases  is  found  in  the  Jewish  Cabbala.  The 
Zohar  describes  the  ascent  of  the  soul  to  heaven  clothed  with  splendor, 
and  afterwards  illustrates  its  meaning  in  these  terms: — "As  there  is 
given  to  the  soul  a  garment  with  which  she  is  clothed  in  order  to  esta- 
blish her  in  this  world,  so  there  is  given  her  a  garment  of  heavenly 
splendor  in  order  to  establish  her  in  that  world. "^  So  in  the  "Ascension 
of  Isaiah  the  Prophet" — an  apocryphal  book  written  by  some  Jewish 
Christian  as  early,  without  doubt,  as  the  close  of  the  second  century — the 
following  passages  occur.  Speaking  of  what  was  revealed  to  him  in 
heaven,  the  prophet  says,  "  There  I  saw  all  the  saints,  from  Adam,  with- 
out the  clothing  of  the  flesh :  I  viewed  them  in  their  heavenly  clothing 
like  the  angels  who  stood  there  in  great  splendor."  Again  he  says,  "  All 
the  saints  from  heaven  in  their  heavenly  clothing  shall  descend  with  the 
Lord  and  dwell  in  this  world,  while  the  saints  who  have  not  died  shall 
be  clothed  like  those  who  come  from  heaven.     Then  the  general  resur- 

B  Laurence,  Ascensio  Isaise  Tatis,  appendix,  p.  168. 


272  PAUL'S   DOCTRINE   OF   A  FUTURE   LIFE. 


/ 


rection  will  take  place  and  they  will  ascend  together  to  heaven."^" 
Schoettgen,  commenting  on  this  text,  (2  Cor.  v.  2,)  likewise  quotes  a 
large  number  of  examples  of  like  phraseology  from  Rabbinical  writers. 
The  statements  thus  far  made  and  proofs  offered  will  be  amply  illustrated 
and  confirmed  as  we  go  on  to  consider  the  chief  component  parts  of  the 
Pauline  scheme  of  the  last  things.  For,  having  presented  the  general 
outline,  it  will  be  useful,  in  treating  so  complex  and  difficult  a  theme,  to 
analyze  it  by  details. 

We  are  met  upon  the  threshold  of  our  inquiry  by  the  essential  ques- 
tion, What,  according  to  Paul,  was  the  mission  of  Christ  ?  What  did  he 
accomplish  ?  A  clear  reply  to  this  question  comprises  three  distinct  pro- 
positions. First,  the  apostle  plainly  represents  the  resurrection,  and 
not  the  crucifixion,  as  the  efficacious  feature  in  Christ's  work  of  redemp- 
tion. When  we  recollect  the  almost  universal  prevalence  of  the  opposite 
notion  among  existing  sects,  it  is  astonishing  how  clear  it  is  that  Paul 
generally  dwells  upon  the  dying  of  Christ  solely  as  the  necessary  pre- 
liminary to  his  rising.  "  If  Christ  be  not  risen,  then  is  our  preaching  vain, 
and  your  faith  also  is  vain :  ye  are  yet  in  your  sins."  These  words  are 
irreconcilable  with  that  doctrine  which  connects  our  "justification"  with 
the  atoning  death,  and  not  with  the  typical  resurrection,  of  Christ. 
"  That  Christ  died  for  our  sins,  and  that  he  was  buried,  and  that  he  rose 
again  the  third  day."  To  place  a  vicarious  stress  upon  the  first  clause  of 
this  text  is  as  arbitrary  as  it  would  be  to  place  it  upon  the  second ;  but 
naturally  emphasize  the  third  clause,  and  all  is  clear.  The  inferences 
and  exhortations  drawn  from  the  mission  of  Christ  are  not  usually  con- 
nected in  any  essential  manner  with  his  painful  death,  but  directly  with 
his  glorious  resurrection  out  from  among  the  dead  unto  the  heavenly 
blessedness.  "  If  we  have  been  planted  together  in  the  likeness  of  his 
death,  we  shall  be  also  in  the  likeness  of  his  resurrection."  Sinking 
into  the  water,  when  "buried  by  baptism  into  the  death  of  Christ,"  was, 
to  those  initiated  into  the  Christian  religion,  a  symbol  of  the  descent  of 
Christ  among  the  dead;  rising  out  of  the  water  was  a  symbol  of  the 
ascent  of  Christ  into  heaven.  "If  ye  then  be  risen  with  Christ,  seek 
those  things  which  are  above,  where  Christ  sitteth  on  the  right  hand  of 
God."  When  Paul  cries,  exultingly,  "  Thanks  be  to  God,  who  through 
Christ  giveth  us  the  victory  over  the  sting  of  death  and  the  strength  of 
sin,"  Jerome  says,  "We  cannot  and  dare  not  interpret  this  victory  other- 
wise than  by  the  resurrection  of  the  Lord."^^  Commenting  on  the^text 
"  To  this  end  Christ  both  died  and  lived  again,  that  he  might  reign  both 
over  the  dead  and  the  living,"  Theodoret  says  that  Christ,  going  through 
all  these  events,  "promised  a  resurrection  to  us  all."  Paul  makes  no 
appeal  to  us  to  believe  in  the  death  of  Christ,  to  believe  in  the  atoning 
sacrifice  of  Christ,  but  he  unequivocally  affirms,  ^^ If  thou  shalt  believe  in  thine 


10  Laurence,  Ascensio  Isaiae    atis,  cap.  9,  v.  7,  9;  cap.  4. 

11  Comm.  in  Osee,  lib.  iii.  cap.  13. 


PAUL'S   DOCTRINE    OF   A   FUTURE    LIFE.  273 


heart  thai  God  haih  raised  him  from  the  dead,  thou  shalt  he  savedr  Paul  con- 
ceived that  Christ  died  in  order  to  rise  again  and  convince  men  that  the 
Father  would  freely  deliver  them  from  the  bondage  of  death  in  the 
under-world.  All  this  took  place  on  account  of  sin,  was  only  made 
requisite  by  sin,  one  of  whose  consequences  was  the  subterranean  con- 
finement of  the  soul,  which  otherwise,  upon  deserting  its  clayey  tent, 
would  immediately  have  been  clothed  with  a  spiritual  bod^^  and  have 
ascended  to  heaven.  'That  is  to  say,  Christ  "was  delivered  because  of  our 
offences  and  was  raised  again  because  of  our  justification."  In  Eomans 
viii.  10  the  preposition  dia  occurs  twice  in  exactly  the  same  construction 
as  in  the  text  just  quoted.  In  the  latter  case  the  authors  of  the  common 
version  have  rendered  it  "  because  of."  They  should  have  done  so  in 
the  other  ins*tance,  in  accordance  with  the  natural  force  and  established 
usage  of  the  word  in  this  connection.  The  meaning  is.  Our  offences  had 
been  committed,  therefore  Christ  was  delivered  into  Hades  ;  our  pardon 
had  been  decreed,  therefore  Christ  was  raised  into  heaven.  Such  as  we 
have  now  stated  is  the  real  material  which  has  been  distorted  and  exagge- 
rated into  the  prevalent  doctrine  of  the  vicarious  atonement,  with  all  its 
dread  concomitants.^^  The  believers  of  that  doctrine  suppose  themselves 
obliged  to  accept  it  by  the  language  of  the  epistles.  But  the  view  above 
maintained  as  that  of  Paul  solves  every  difficulty  and  gives  an  intelligent 
and  consistent  meaning  to  all  the  phrases  usually  thought  to  legitimate 
the  Calvinistic  scheme  of  redemption.  While  we  deny  the  correctness 
of  the  Calvinistic  interpretation  of  those  passages  in  which  occur  such 
expressions  as  "Christ  gave  himself  for  us,"  "died  for  our  sins,"  we 
also  affirm  the  inadequacy  of  the  explanations  of  them  proposed  by 
Unitarians,  and  assert  that  their  genuine  force  is  this.  Christ  died  and 
rose  that  we  might  be  freed  through  faith  from  the  great  entailed  conse- 
quence of  sin,  the  bondage  of  the  under-world ;'  beholding,  through  his 
ascension,  our  heavenly  destination  restored.  "  God  made  him,  who  knew 
no  sin,  to  be  sin  on  our  account,  that  we  might  become  the  righteousness 
of  God  in  him," — might  through  faith  in  him  be  assured  of  salvation.  In 
other  words,  Christ,  who  was  not  exposed  to  the  evils  brought  on  men  by 
sin,  did  not  think  his  divine  estate  a  thing  eagerly  to  be  retained,  but 
descended  to  the  estate  of  man,  underwent  the  penalties  of  sin  as  if  he 
were  himself  a  sinner,  and  then  rose  to  the  right  hand  of  God,  by  this 
token  to  assure  men  of  God's  gracious  determination  to  forgive  them 
and  reinstate  them  in  their  forfeited  primal  privileges.  "  If  we  be  recon- 
ciled by  his  death,  much  more  shall  we  be  saved  by  his  life."  That  is, 
if  Christ's  coming  from  heaven  as  an  ambassador  from  God  to  die  con- 
vinces us  of  God's  pardoning  good  will  towards  us,  much  more  does  his 

"  Die  Lehre  von  Christ!  Hailenfahrt  nach  der  Heil.  Schrift,  der  ftltesten  Kirche,  den  Christlichen 
Symbolen,  urid  nach  ihrer  unendlichen  Wichtigkeit  und  vielumfassenden  Bedeutung  dargestellt,  von 
Joh.  Ludwig  Konig.  The  author  presents  in  this  work  an  irresistible  array  of  citations  and  authori- 
ties. In  an  appendix  he  gives  a  list  of  a  hundred  authors  on  the  theme  of  Christ's  descent  into 
helL 


274  PAUL'S   DOCTRINE    OF   A   FUTURE   LIFE. 


rising  again  into  heaven,  where  he  now  lives,  deliver  us  from  the  fear  of 
the  under- world  condemnation  and  assure  us  of  the  heavenly  salvation. 
Except  in  the  light  and  with  the  aid  of  the  theory  we  have  been  urging, 
a  large  number  of  texts  like  the  foregoing  cannot,  as  we  think,  be  inter- 
preted without  constructive  violence,  and  even  with  that  violence  cannot 
convey  their  full  point  and  power. 

Secondlyf  in  Paul's  doctrine  of  the  redeeming  work  of  Christ  we  recog- 
nise something  distinct  from  any  subjective  effect  in  animating  and  puri- 
fying the  hearts  and  lives  of  men.  "Christ  hath  redeemed  us  from  the 
curse  of  the  law.''  "In  Christ  we  have  redemption  through  his  blood, 
even  the  forgiveness  of  sins."  Nothing  but  the  most  desperate  exegesis 
can  make  these  and  many  similar  texts  signify  simply  the  purging  of 
individual  breasts  from  their  offences  and  guilt.  Seeking'  the  genuine 
meaning  of  Paul,  we  are  forced  to  agree  with  the  overwhelming  majority 
of  the  critics  and  believers  of  all  Christendom,  from  the  very  times  of  the 
apostles  till  now,  and  declare  that  these  passages  refer  to  an  outward  de- 
liverance of  men  by  Christ,  the  removal  by  him  of  a  common  doom  rest- 
ing on  the  race  in  consequence  of  sin.  What  Paul  supposed  that  doom 
was,  and  how  he  thought  it  was  removed,  let  us  try  to  see.  It  is  necessary 
to  premise  that  in  Paul's  writings  the  phrase  "  the  righteousness  of  God" 
is  often  used  by  metonymy  to  mean  God's  mode  of  accounting  sinners 
righteous,  and  is  equivalent  to  "  the  Christian  method  of  salvation." 
**  By  the  deeds  of  the  law  no  flesh  shall  be  justified  ;  but  the  righteous- 
ness of  God  without  the  Uw  is  manifested,  freely  justifying  them  through 
the  redemption  that  is  in  Christ."  How  evidently  in  this  verse  *'  the 
righteousness  of  God"  denotes  God's  method  of  justifying  the  guilty  by  a 
free  pardon  proclaimed  through  Christ!  The  apostle  employs  the  word 
*'  faith"  in  a  kindred  technical  manner,  sometimes  meaning  by  it  "  pro- 
mise," sometimes  the  whole  evangelic  apparatus  used  to  establish  faith 
or  prove  the  realization  of  the  promise.  "  What  if  some  did  not  believe? 
Shall  their  unbelief  make  the  faith  of  God  without  effect  ?"  Evidently 
by  "  faith"  is  intended  "  promise"  or  "  purpose."  "  Is  the  law  against 
the  promises  o,f  God  ?  God  forbid !  But  before  faith  came  we  were  kept 
under  the  law,  shut  up  unto  the  faith  which  should  afterwards  be  re- 
vealed." Here  "  faith"  plainly  means  the  object  of  faith,  the  manifested 
fulfilment  of  the  promises :  it  means  the  gospel.  Again,  "  Whereof  he 
hath  offered  faith  to  all,  in  that  he  hath  raised  him  from  the  dead." 
"  Hath  offered  faith"  here  signifies,  unquestionably,  as  the  common  ver- 
sion well  expresses  it,  "  hath  given  assurance,"  or  hath  exemplified  the 
proof.  "  Wherefore  the  law  was  our  schoolmaster  to  J?ring  us  unto  Christ, 
that  we  might  be  justified  by  faith.  But  after  that  faith  is  come,  we  are 
no  longer  under  a  schoolmaster."  In  this  instance  "faith"  certainly 
means  Christianity,  in  contradistinction  to  Judaism,  and  "justification  by 
faith"  is  equivalent  to  "  salvation  by  the  grace  of  God,  shown  through 
the  mission  of  Christ."  It  is  not  so  much  internal  and  individual  in  its 
reference  as  it  is  public  and  general.     We  believe  that  no  man,  sacredly 


PAUL'S   POCTRINE   OF  A  FUTURE   LIFE.  275 


resolved  to  admit  the  truth,  can  study — with  a  purposed  reference  to  this 
point — all  the  passages  in  Paul's  epistles  where  the  word  "faith''  occurs, 
without  being  convinced  that  for  the  most  part  it  is  used  in  an  objective 
sense,  in  contradistinction  to  the  law,  as  synonymous  with  the  gospel,  the 
new  dispensation  of  grace.  Therefore  "justification  by  faith"  does  not 
usually  mean  salvation  through  personal  belief,  either  in  the  merits 
of  the  Eedeemer  or  in  any  thing  else,  but  it  means  salvation  by  the 
plan  revealed  in  the  gospel,  the  free  remission  of  sins  by  the  forbear- 
ance of  God.  In  those  instances  where  "  faith"  is  used  in  a  subjective 
sense  for  personal  belief,  it  is  never  described  as  the  effectual  cause  of  sal- 
vation, but  as  the  condition  of  personal  assurance  of  salvation.  Grace  has 
outwardly  come  to  all ;  but  only  the  believers  inwardly  know  it.  This 
Pauline  use  of  terms  in  technical  senses  lies  broadly  on  the  face  of  the 
Epistles  to  the  Komans  and  the  Galatians.  New  Testament  lexicons  and 
commentaries,  by  the  best  scholars  of  every  denomination,  acknowledge 
it  and  illustrate  it.  Mark  now  these  texts.  "  And  by  him  all  that  be- 
lieve are  justified  from  all  things  from  which  ye  could  not  be  justified 
by  the  law  of  Moses."  "  To  declare  his  righteousness,  that  he  might  be 
just  and  the  justifier  of  him  that  believeth  in  Jesus."  "What  things 
were  gain  to  me  [under  Judaism]  I  counted  loss  in  comparison  with 
Christ,  that  I  may  be  found  in  him,  not  having  mine  own  righteousness, 
which  is  of  the  law,  but  the  righteousness  which  is  of  God  through 
faith  in  Christ."  "  By  the  deeds  of  the  law  no  man  can  be  justified," — 
"but  ye  are  saved  through  faith."  We  submit  that  these  passages, 
and  many  others  in  the  epistles,  find  a  perfect  explanation  in  the  fol- 
lowing outline  of  faith,  commenced  in  the  mind  of  Paul  while  he  was  a 
Pharisee,  completed  when  he  was  a  Christian.  The  righteousness  of  the 
law,  the  method  of  salvation  by  keeping  the  law,  is  impossible.  The  sin 
of  the  first  man  broke  that  whole  plan  and  doomed  all  souls  helplessly 
to  the  under-world.  If  a  man  now  should  keep  every  tittle  of  the  law 
without  reservation,  it  would  not  release  him  from  the  bondage  below 
and  secure  for  him  an  ascent  to  heaven.  But  what  the  law  could  not 
do  is  done  for  us  in  Christ.  Sin  having  destroyed  the  righteousness 
of  the  law, — that  is,  the  fatal  penalty  of  Hades  having  rendered  salvation 
by  the  law  impossible, — the  righteousness  of  God,  that  is,  a  new  method 
of  salvation,  has  been  brought  to  light.  God  has  sent  his  Son  to  die, 
descend  into  the  under-world,  rise  again,  and  return  to  heaven,  to  pro- 
claim to  men  the  glorious  tidings  of  justification  by  faith, — that  is,  a 
dispensation  of  grace  freely  annulling  the  great  consequence  of  sin  and 
inviting  them  to  heaven  in  the  Redeemer's  footsteps.  Paul  unequivocally 
declares  that  Christ  broke  up  the  bondage  of  the  under-world  by  his  irre- 
sistible entrance  and  exit,  in  the  following  text : — "  When  he  had  de- 
scended first  into  the  lower  parts  of  the  earth,  he  ascended  up  on  high, 
leading  a  multitude  of  captives."  What  can  be  plainer  than  that  ?  The 
same  thought  is  also  contained  in  another  passage, — a  passage  which  was 
the  source  of  those  tremendous  pictures  so  frequent  in  the  cathedrals  of 


276  PAUL'S   DOCTRINE  OF   A  FUTURE   LIFE. 


the  Middle  Age, — Christus  spoliat  Infemum: — "God  hath  forgiven  you  all 
trespasses,  blotting  out  the  handwriting  of  ordinances  that  was  against 
us,  and  took  it  away,  nailing  it  to  Christ's  cross  ;  and,  having  spoiled  prin- 
cipalities and  powers,  he  made  a  show  of  them,  openly  triumphing  over 
them  in  Christ."  The  entire  theory  which  underlies  the  exposition  we 
have  just  set  forth  is  stated  in  so  many  words  in  the  passage  we  next  cite. 
For  the  word  "  righteousness" — in  order  to  make  the  meaning  more  per- 
spicuous— we  simply  substitute  "  method  of  salvation,"  which  is  unques- 
tionably its  signification  here.  "  They  [the  Jews]  being  ignorant  of  God's 
method  of  salvation,  and  going  about  to  establish  their  own  method, 
have  not  submitted  themselves  unto  God's.  For  Christ  is  the  end  of  the 
law  for  a  way  of  salvation  to  every  one  that  believeth.  For  Moses  de- 
scribeth  the  method  of  salvation  which  is  of  the  law,  that  the  man  who 
doeth  these  things  shall  be  blessed  in  them.  But  the  method  of  salvation 
which  is  of  faith  ["faith"  here  means  the  gospel,  Christianity]  speaketh 
on  this  wise : — Say  not  in  thy  heart,  *  Who  shall  ascend  into  heaven  ?' 
that  is,  to  bring  Christ  down ;  or,  '  "Who  shall  descend  into  the  under- 
world V  that  is,  to  bring  up  Christ  again  from  among  the  dead."  This 
has  been  done  already,  once  for  all.  "  And  if  thou  shalt  believe  in  thine 
heart  that  God  hath  raised  him  from  the  dead,  thou  shalt  be  saved."  The 
apostle  avows  that  his  "  heart's  desire  and  his  prayer  unto  God  for  Israel 
is,  that  they  may  be  saved ;"  and  he  asserts  that  they  cannot  be  saved  by 
the  law  of  Moses,  but  only  by  the  gospel  of  Christ;  that  is,  "faith;"  that 
is,  "  the  dispensation  of  grace." 

Paul's  conception  of  the  foremost  feature  in  Christ's  mission  is  precisely 
this.  He  came  to  deliver  men  from  the  stern  law  of  Judaism,  which 
could  not  wipe  away  their  transgressions  nor  save  them  from  Hades,  and 
to  establish  them  in  the  free  grace  of  Christianity,  which  justifies  them 
from  all  past  sin  and  seals  them  for  heaven.  What  could  be  a  more 
explicit  declaration  of  this  than  the  following  ?  "  When  the  fulness  of 
the  time  was  come,  God  sent  forth  his  Son  to  redeem  them  that  were 
under  the  law."  Herein  is  the  explanation  of  that  perilous  combat  which 
Paul  waged  so  many  years,  and  in  which  he  proved  victorious, — the  great 
battle  between  the  Gentile  Christians  and  the  Judaizing  Christians;  a 
subject  of  altogether  singular  importance,  without  a  minute  acquaintance 
with  which  a  large  part  of  the  New  Testament  cannot  be  understood. 
"  Christ  gave-  himself  for  our  sins,  that  he  might  deliver  us  from  this 
present  evil  world,  according  to  the  will  of  God."  Now,  the  Hebrew 
terms  corresponding  with  the  English  terms  "present  world"  and 
"future  world"  were  used  by  the  Jews  to  denote  the  Mosaic  and  the 
Messianic  dispensations.  We  believe — with  Schoettgen  and  other  good 
authorities — that  such  is  the  sense  of  the  phrase  "present  world"  in  the 
instance  before  us.  Not  only  is  that  interpretation  sustained  by  the 
usus  loquendi,  it  is  also  the  only  defensible  meaning ;  for  the  effect  of  the 
establishment  of  the  gospel  was  not  to  deliver  men  from  the  present 
world,  though  it  did  deliver  them  from  the  hopeless  bondage  of  Juda- 


PAUL'S   DOCTRINE   OF  A  FUTURE   LIFE.  277 

ism,  wherein  salvation  was  by  Christians  considered  impossible.  And 
that  is  precisely  the  argument  of  the  Epistle  to  the  Galatians,  in  which 
the  text  occurs.  In  a  succeeding  chapter,  while  speaking  expressly 
of  the  external  forms  of  the  Jewish  law,  Paul  says,  "  By  the  cross  of 
Christ  the  world  is  crucified  unto  me,  and  I  unto  the  world ;"  and  he 
instantly  adds,  by  way  of  explanation,  "  for  in  Christ  Jesus  neither  cir- 
cumcision availeth  any  thing,  nor  uncircumcision."  Undeniably,  "world" 
here  means  "Judaism;"  as  Eosenmiiller  phrases  it,  Judaica  vanitas.  In 
another  epistle,  while  expostulating  with  his  readers  on  the  folly  of 
subjecting  themselves  to  observances  "in  meat  and  drink,  and  new 
moons  and  sabbaths,"  after  "the  handwriting  of  ordinances  that  was 
against  them  had  been  blotted  out,  taken  away,  nailed  to  the  cross," 
Paul  remonstrates  with  them  in  these  words: — "Wherefore,  if  ye  be 
dead  with  Christ  from  the  rudiments  of  the  world,  why,  as  though 
living  in  the  world,  are  ye  subject  to  ordinances  ?"  We  should  suppose 
that  no  intelligent  person  could  question  that  this  means,  "  Now  that  by 
the  gospel  of  Christ  ye  are  emancipated  from  the  technical  requisitions 
of  Judaism,  why  are  ye  subject  to  its  ordinances,  as  if  ye  were  still  living 
under  its  rule?" — as  many  of  the  best  commentators  agree  in  saying, 
"  tanquam  vlventes  adhuc  in  Judaismo."  From  these  collective  passages,  and 
from  others  like  them,  we  draw  the  conclusion,  in  Paul's  own  words,  that, 
"  When  we  were  children,  we  were  in  bondage  under  the  rudiments  of 
the  world,"  "  the  weak  and  beggarly  elements"  of  Judaism ;  but,  now 
that  "the  fulness  of  the  time  has  come,  and  God  has  sent  forth  his  Son 
to  redeem  us,"  we  are  called  "  to  receive  the  adoption  of  sons"  and 
"become  heirs  of  God,"  inheritors  of  a  heavenly  destiny. 

We  think  that  the  intelligent  and  candid  reader,  who  is  familiar  with 
Paul's  epistles,  will  recognise  the  following  features  in  his  belief  and  teach- 
ing. First,  all  mankind  alike  were  under  sin  and  condemnation.  "  Jews 
and  Gentiles  all  are  under  sin."  "All  the  world  is  subject  to  the  sentence 
of  God."  And  we  maintain  that  that  condemning  sentence  consisted, 
partly  at  least,  in  the  banishment  of  their  disembodied  souls  to  Hades. 
Secondly,  "a  promise  was  given  to  Abraham,"  before  the  introduction 
of  the  Mosaic  dispensation,  "  that  in  his  seed  [that  is,  in  Christ]  all  the 
nations  of  the  earth  should  be  blessed."  When  Paul  speaks,  as  he  does 
in  numerous  instances,  of  "the  hope  of  eternal  life  which  God,  who 
cannot  lie,  promised  before  the  world  began,"  "the  promise  given  be- 
fore the  foundation  of  the  world,"  "  the  promise  made  of  God  unto  the 
fathers,  that  God  would  raise  the  dead,"  the  date  referred  to  is  not  when 
the  decree  was  formed  in  the  eternal  counsels  of  God,  previous  to  the 
origin  of  the  earth,  but  when  the  covenant  was  made  with  Abraham, 
before  the  establishment  of  the  Jewish  dispensation.  The  thing  pro- 
mised plainly  was,  according  to  Paul's  idea,  a  redemption  from  Hades 
and  an  ascension  to  heaven;  for  this  is  fully  implied  in  his  "expectation 
of  the  resurrection  of  the  dead"  from  the  intermediate  state,  and  their 
being  "  clothed  in  celestial  bodies."     This  promise  made  unto  Abraham 


278  PAUL'S   DOCTRINE   OF   A  FUTURE   LIFE. 


by  God,  to  be  fulfilled  by  Christ,  "the  law,  which  was  four  hundred  and 
thirty  years  afterwards,  could  not  disannul."  That  is, — as  any  one  may 
see  by  the  context, — the  law  could  not  secure  the  inheritance  of  the 
thing  promised,  but  was  only  a  temporary  arrangement  on  account  of 
transgressions,  "until  the  seed  should  come  to  whom  the  promise  was 
made."  In  other  words,  there  was  "no  mode  of  salvation  by  the  law;" 
"  the  law  could  not  give  life ;"  for  if  it  could  it  would  have  "  superseded 
the  promise,"  made  it  without  effect,  whereas  the  inviolable  promise  of 
God  was,  that  in  the  one  seed  of  Abraham — that  is,  in  Christ — alone  should 
salvation  be  preached  to  all  that  believed.  "  For  if  they  which  are  of 
the  law  be  heirs,  faith  is  made  useless,  and  the  promise  is  made  useless." 
In  the  mean  time,  until  Christ  be  come,  all  are  shut  up  under  sin. 
Thirdly,  the  special  "  advantage  of  the  Jews  was,  that  unto  them  this 
promise  of  God  was  committed,"  as  the  chosen  covenant  people.  The 
Gentiles,  groaning  ui^der  the  universal  sentence  of  sin,  were  ignorant 
of  the  sure  promise  of  a  common  salvation  yet  to  be  brought.  While 
the  Jews  indulged  in  glowing  and  exclusive  expectations  of  the  Messiah 
who  was  gloriously  to  redeem  them,  the  Gentiles  were  "  aliens  from  the 
commonwealth  of  Israel,  strangers  from  the  covenants  of  promise,  having 
no  hope  and  without  God  in  the  world."  Fourthly,  in  the  fulness  of 
time — long  after  "the  Scripture,  foreseeing  that  God  would  justify  the 
heathen,  had  preached  the  gospel  beforehand  unto  Abraham,  saying,  In 
thy  seed  shall  all  nations  be  blessed" — "  Christ  redeemed  us  from  the 
curse  of  the  law,  being  made  a  curse  for  us,  that  the  blessing  promised 
to  Abraham  might  come  upon  the  Gentiles."  It  was  the  precise  mission 
of  Christ  to  realize  and  exemplify  and  publish  to  the  whole  world  the 
fulfilment  of  that  promise.  The  promise  itself  was,  that  men  should  be 
released  from  the  under-world  through  the  imputation  of  righteousness 
by  grace — that  is,  through  free  forgiveness — and  rise  to  heaven  as  accre- 
dited sons  and  heirs  of  God.  This  aim  and  purpose  of  Christ's  coming 
were  effected  in  his  resurrection.  But  how  did  the  Gentiles  enter  into 
belief  and  participation  of  the  glad  tidings  ?  Thus,  according  to  Paul : 
The  death,  descent,  resurrection,  and  ascent  of  Jesus,  and  his  residence 
in  heaven  in  a  spiritual  form,  divested  him  of  his  nationality.  ^^  He  was 
"then  to  be  known  no  more  after  the  flesh."  He  was  no  longer  an 
earthly  Jew,  addressing  Jews,  but  a  heavenly  spirit  and  son  of  God,  a 
glorified  likeness  of  the  spirits  of  all  who  were  adopted  as  sons  of  God, 
appealing  to  them  all  as  joint  heirs  with  himself  of  heaven.  He  has 
risen  into  universality,  and  is  accessible  to  the  soul  of  every  one  that 
believeth.  "In  him  there  is  neither  Greek  nor  Jew,  circumcision  nor 
uncircumcision,  barbarian,  Scythian,  bond  nor  free."  The  experience 
resulting  in  a  heart  raised  into  fellowship  with  him  in  heaven  is  the 
inward  seal  assuring  us  that  our  faith  is  not  vain.  "YeGeniiles,  who 
formerly  were  afar  off,  are  now  made  nigh  by  the  blood  of  Christ;  for  he 
'■«^ 

18  Martineau,  Liverpool  Controversy :  Inconsistency  of  the  Scheme  of  Vicarious  Redemption, 


PAUL'S    DOCTRINE   OF   A   FUTURE    LIFE.  279 


hath  broken  down  the  middle  wall  of  partition  between  Jews  and  Gen- 
tiles, having  abolished  in  his  flesh  the  enmity,  namely,  the  law  of  com- 
mandments in  ordinances,  in  order  to  make  in  himself  of  twain  one  new 
man.  For  through  him  we  both  have  access  by  one  spirit  unto  the  Father. 
Now,  therefore,  ye  are  no  more  strangers  and  foreigners,  but  fellow- 
citizens  with  the  saints  and  of  the  household  of  God.''  Circumcision 
was  of  the  flesh  ;  and  the  vain  hope  of  salvation  by  it  was  confined  to  the 
Jews.  Grace  was  of  the  spirit;  and  the  revealed  assurance  of  salvation 
by  it  was  given  to  the  Gentiles  too,  when  Christ  died  to  the  nationalizing 
flesh,  rose  in  the  universalizing  spirit,  and  from  heaven  impartially  ex- 
hibited himself,  through  the  preaching  of  the  gospel,  to  the  appropri- 
ating faith  of  all. 

The  foregoing  positions  might  be  further  substantiated  by  applying  the 
general  theory  they  contain  to  the  explication  of  scores  of  individual 
texts  which  it  fits  and  unfolds,  and  which,  we  think,  cannot  upon  any 
other  view  be  interpreted  without  forced  constructions  unwarranted  by 
a  thorough  acquaintance  with  the  mind  of  Paul  and  with  the  mind  of 
his  age.  But  we  must  be  content  with  one  or  two  such  applications 
as  specimens.  The  word  "  mystery"  often  occurs  in  the  letters  of  Paul. 
Its  current  meaning  in  his  time  was  "  something  concealed,''  something 
into  which  one  must  be  initiated  in  order  to  understand  it.  The 
Eleusinian  Mysteries,  for  instance,  were  not  necessarily  any  thing  intrin- 
sically dark  and  hard  to  be  comprehended,  but  things  hidden  from  pub- 
lic gaze  and  only  to  be  known  by  initiation  into  them.  Paul  uses  the 
term  in  a  similar  way  to  denote  the  peculiar  scheme  of  grace,  which 
"had  been  kept  secret  from  the  beginning  of  the  world,"  "hidden 
from  ages  and  generations,  but  now  made  manifest."  No  one  denies 
that  Paul  means  by  "this  mystery"  the  very  heart  and  essence  of  the 
gospel,  precisely  that  which  distinguishes  it  from  the  law  and  makes  it  a 
universal  method  of  salvation,  a  wondrous  system  of  grace.  So  much  is 
irresistibly  evident  from  the  way  and  the  connection  in  which  he  uses 
the  term.  He  writes  thus  in  explanation  of  the  great  mystery  as  it  was 
dramatically  revealed  through  Christ: — "Who  was  manifested  in  the 
flesh,  [i.e.  seen  in  the  body  during  his  life  on  earth,]  justified  in  the 
spirit,  [i.e.  freed  after  death  from  the  necessity  of  imprisonment  in 
Hades,]  seen  of  angels,  [i.e.  in  their  fellowship  after  his  resurrection,] 
preached  unto  the  Gentiles,  [i.e.  after  the  gift  of  tongues  on  Pentecost- 
day,]  believed  on  in  the  world,  [i.e.  his  gospel  widely  accepted  through 
the  labors  of  his  disciples,]  received  up  into  glory,  [i.e.  taken  into 
heaven  to  the  presence  of  God.]"  "  The  revelation  of  the  mystery" 
means,  then,  the  visible  enactment  and  exhibition,  through  the  resurrec- 
tion of  Christ,  of  God's  free  forgiveness  of  men,  redeeming  them  from 
the  Hadean  gloom  to  the  heavenly  glory.  The  word  "glory"  in  the 
New  Testament  confessedly  often  signifies  the  illumination  of  heaven, 
the  defined  abode  of  God  and  his  angels.  Robinson  collects,  in  his 
Lexicon,  niunerous  examples  wherein  he  says  it  means   "that  state 


280  PAUL'S   DOCTRINE   OF   A   FUTURE   LIFE. 


which  is  the  portion  of  those  who  dwell  with  God  in  heaven."  Now,  Paul 
repeatedly  speaks  of  the  calling  of  believers  to  glory  as  one  of  the  chief 
blessings  and  new  prerogatives  of  the  gospel.  "  Being  justified  by  faith, 
we  rejoice  in  hope  of  the  glory  of  God."  *'  Walk  worthy  of  God,  who 
hath  called  you  unto  his  glory."  "  We  speak  wisdom  to  the  initiates, 
the  hidden  wisdom  of  God  in  a  mystery,  which  before  the  world  [the 
Jewish  dispensation]  God  ordained  for  our  glory."  "  Flesh  and  blood 
cannot  inherit  the  kingdom  of  God:  behold,  I  show  you  a  mystery:  we 
shall  all  be  changed  in  a  moment,  and  put  on  immortality."  In  the  first 
chapter  of  the  letter  to  the  Colossians,  Paul  speaks  of  "  the  hope  which 
is  laid  up  for  you  in  heaven,  whereof  ye  have  heard  in  the  gospel ;"  also 
of  "the  inheritance  of  the  saints  in  light:"  then  he  says,  "God  would 
now  make  known  among  the  Gentiles  the  mystery,  which  is,  Christ  among 
you,  the  hope  of  glory."  In  the  light  of  what  has  gone  before,  how 
significant  and  how  clear  is  this  declaration !  "  All  have  sinned,  and 
failed  to  attain  unto  the  glory  of  God ;  but  now,  through  the  faith  of 
Jesus  Christ,  [through  the  dispensation  brought  to  light  by  Christ,]  the 
righteousness  of  God  [God's  method  of  salvation]  is  unto  all  that  believe." 
That  is,  by  the  law  all  were  shut  up  in  Hades,  but  by  grace  they  are  now 
ransomed  and  to  be  received  to  heaven.  The  same  thought  or  scheme  is 
contained  in  that  remarkable  passage  in  the  Epistle  to  the  Galatians 
where  Paul  says  the  free  Isaac  and  the  bond-woman  Hagar  were  an  alle- 
gory, teaching  that  there  were  two  covenants,  one  by  Abraham,  the  other 
by  Moses.  The  Mosaic  covenant  of  the  law  "  answers  to  the  Jerusalem 
which  is  on  earth,  and  is  in  bondage  with  her  children,"  and  belongs 
only  to  the  Jews.  The  Abrahamic  covenant  of  promise  answers  to  "the 
Jerusalem  which  is  above,  and  is  free,  and  is  the  mother  of  us  all,"  In 
the  former,  we  wete  "begotten  unto  bondage."  In  the  latter,  "Christ 
hath  made  us  free," 

We  will  notice  but  one  more  text  in  passing:  it  is,  of  all  the  proof- 
texts  of  the  doctrine  of  a  substitutional  expiation,  the  one  which  has 
ever  been  regarded  as  the  very  Achilles.  And  yet  it  can  be  made  to 
support  that  doctrine  only  by  the  aid  of  arbitrary  assumptions  and  mis- 
translations, while  by  its  very  terms  it  perfectly  coincides  with — nay, 
expressly  declares — the  theory  which  we  have  been  advocating  as  the 
genuine  interpretation  of  Paul.  The  usual  commentators,  in  their  treat- 
ment of  this  passage,  have  exhibited  a  long-continued  series  of  per- 
versions and  sophisms,  affording  a  strong  example  of  unconscious 
prejudice.  The  correct  Greek  reading  of  the  text  is  justly  rendered 
thus: — "Whom  God  set  forth,  a  mercy-seat  through  the  faith  in  his 
blood,  to  exhibit  his  righteousness  through  the  remission  of  former  sins 
by  the  forbearance  of  God,"  For  rendering  llaarrjpiov  "  mercy-seat,"  the 
usus  loquendi  and  the  internal  harmony  of  meaning  are  in  our  favor,  and 
also  the  weight  of  many  orthodox  authorities,  such  as  Theodoret,  Origen, 
Theophylact,  (Ecumenius,  Erasmus,  Luther,  and  Olshausen,  to  say  nothing 
of  the  army  of  more  liberal  critics,  from  Pelagius  to  Bushnell.     Still,  we 


PAUL'S   DOCTRINE   OF  A  FUTURE   LIFE.  281 


are  willing  to  admit  the  rendering  of  it  by  "  sin-offering."  That  makes 
no  important  difference  in  the  result.  Christ  was  a  sin-offering,  in  the 
conception  of  Paul,  in  this  sense : — that  when  he  was  not  himself  subject 
to  death,  which  was  the  penalty  of  sin,  he  yet  died  in  order  to  show  God's 
purpose  of  removing  that  penalty  of  sin  through  his  resurrection.  For 
rendering  dia  "  through,'^  no  defence  is  needed :  the  only  wonder  is,  how 
it  ever  could  have  been  here  translated  "for."  Now,  let  two  or  three 
facts  be  noticed.  First,  the  New  Testament  phrase  "the  faith  of  Christ," 
"the  faith  of  Jesus,"  is — very  unfairly  and  unwarrantably — made  to  mean 
an  internal  affection  towards  Christ,  a  belief  of  men  in  him.  Its  genuine 
meaning  is  the  same  as  "  the  gospel  of  Christ,"  or  the  religion  of  Christ, 
the  system  of  grace  which  he  brought.^*  Who  can  doubt  that  such  is 
the  meaning  of  the  word  in  these  instances  ?  "  Contend  for  the  faith 
once  delivered  to  the  saints ;"  "  Greet  them  that  love  us  in  the  faith ;" 
"  Have  Hot  the  faith  of  our  Lord  Jesus  Christ  with  respect  of  persons." 
So,  in  "the  text  now  under  our  notice,  "  the  faith  which  is  in  his  blood" 
means  the  dispensation  of  pardon  and  justification,  the  system  of  faith, 
which  was  confirmed  and  exemplified  to  us  in  his  death  and  resurrection. 
Secondly,  "the  righteousness  of  God,"  which  is  here  said  to  be  "pointed 
out"  by  Christ's  death,  denotes  simply,  in  Professor  Stuart^s  words,  "  God's 
pardoning  mercy,"  or  "acquittal,"  or  "gratuitous  justification," — "in 
which  sense,"  he  says  truly,  "  it  is  almost  always  used  in  Paul's  epistles."^^ 
It  signifies  neither  more  nor  less  than  God's  method  of  salvation  by  freely 
forgiving  sins  and  treating  the  sinner  as  if  he  were  righteous, — the  method 
of  salvation  now  carried  into  effect  and  revealed  in  the  gospel  brought  by 
Christ,  and  dramatically  enacted  in  his  passion  and  ascension.  Further- 
more, we  ask  attention  to  the  fact  that  the  ordinary  interpreter,  hard 
pressed  by  his  unscriptural  creed,  interpolates  a  disjunctive  conjunction 
in  the  opposing  teeth  of  Paul's  plain  statement.  Paul  says,  as  the  com- 
mon version  has  it,  God  is  "just,  and  [i.e.  even]  the  justifier."  The  creed- 
bound  commentators  read  it,  "just  and  yet  the  justifier."  We  will  now 
present  the  true  meaning  of  the  whole  passage,  in  our  view  of  it,  ac- 
cording to  Paul's  own  use  of  language.  To  establish  a  conviction  of  the 
correctness  of  the  exposition,  we  only  ask  the  ingenuous  reader  carefully 
,  to  study  the  clauses  of  the  Greek  text  and  recollect  the  foregoing  data. 
"God  has  set  Christ  forth,  to  be  to  us  a  sure  sign  that  we  have  been 
forgiven  and  redeemed  through  the  faith  that  was  proved  by  his  triumph- 
ant return  from  death,  the  dispensation  of  grace  inaugurated  by  him. 
Herein  God  has  exhibited  his  method  of  saving  sinners,  which  is  by 
the  free  remission  of  their  sins  through  his  kindness.  Thus  God  is 
proved  to  be  disposed  to  save,  and  to  be  saving,  by  the  system  of  grace 
shown  through  Jesus,  him  that  believeth."     In  consequence  of  sin,  men 


1*  Robinson  has  gathered  a  great  number  of  instances  in  his  Lexicon,  under  the  word  "  Faith," 
Wherein  it  can  only  mean,  as  he  says,  "  the  system  of  Christian  doctrines,  the  gospel." 
W  Stuart's  Romans  i.  17,  iii.  25,  26,  &c. 


282  PAUL'S   DOCTRINE   OF  A   FUTURE   LIFE. 


were  under  sentence  of  condemnation  to  the  under-world.  In  the  ful- 
ness of  time  God  fulfilled  his  ancient  promise  to  Abraham.  He  freely 
justified  men, — that  is,  forgave  them,  redeemed  them  from  their  doom, 
and  would  soon  open  the  sky  for  their  abode  with  him.  This  scheme  of 
redemption  was  carried  out  by  Christ.  That  is  to  say,  God  proclaimed 
it  to  men,  and  asked  their  belief  in  it,  by  "  setting  forth  Christ"  to  die, 
descend  among  the  dead,  rise  thence,  and  ascend  into  heaven,  as  an 
exemplifying  certification  of  the  truth  of  the  glad  tidings. 

Thirdly,  Paul  teaches  that  one  aim  of  Christ's  mission  was  to  purify, 
animate,  and  exalt  the  moral  characters  of  men,  and  rectify  their  con- 
duct,— to  produce  a  subjective  sanctification  in  them,  and  so  prepare  them 
for  judgment  and  fit  them  for  heaven.  The  establishment  of  this  pro- 
position will  conclude  the  present  part  of  our  subject.  He  writes,  "Our 
Saviour,  Jesus  Christ,  gave  himself  for  us,  that  he  might  redeem  us  from 
all  iniquity  and  purify  unto  himself  a  peculiar  people  zealous  of  good 
works.'^  "  Let  every  one  that  nameth  the  name  of  Christ  depart  from 
iniquity.''  In  various  ways  he  often  represents  the  fact  that  believers 
have  been  saved  by  grace  through  Christ  as  the  very  reason,  the  inten- 
sified motive,  why  they  should  scrupulously  keep  every  tittle  of  the  moral 
law  and  abstain  even  from  the  appearance  of  evil,  walking  worthy  of 
their  high  vocation.  "The  grace  of  God  that  bringeth  salvation  to  all 
men  hath  appeared,  teaching  us  that,  denying  all  ungodliness  and  worldly 
lusts,  we  should  live  soberly,  righteously,  and  godly  in  this  present 
world."  Bad  men,  "that  obey  not  the  gospel  of  Christ," — such  cha- 
racters as  "thieves,  extortioners,  drunkards,  adulterers, — shall  not  inherit 
the  kingdom  of  God."  He  proclaims,  in  unmistakable  terms,  "  God  will 
render  to  every  man  according  to  his  deeds, — wrath  and  tribulation  to  the 
evil-doer,  honor  and  peace  to  the  well-doer,  whether  Jew  or  Gentile." 
The  conclusion  to  be  drawn  from  these  and  other  like  declarations  is 
unavoidable.  It  is  that  "  every  one,  Jew  and  Gentile,  shall  stand  before 
the  judgment-seat  of  Christ  and  receive  according  to  the  deeds  done  in 
the  body ;  for  there  is  no  respect  of  persons."  And  one  part  of  Christ's 
mission  was  to  exert  a  hallowing  moral  influence  on  men,  to  make  them 
righteous,  that  they  might  pass  the  bar  with  acquittal.  But  the  reader 
who  recollects  the  class  of  texts  adduced  a  little  while  since  will  re- 
member that  an  opposite  conclusion  was  as  unequivocally  drawn  from 
them.  Then  Paul  said,  "  'By  faith  ye  are  justified,  without  the  deeds  of 
the  law."  Now  he  says,  "  For  not  the  hearers  of  the  law  are  just  before 
God,  but  the  doers  of  the  law  shall  be  justified  in  the  day  when  God  shall 
judge  the  secrets  of  men  by  Jesus  Christ."  Is  there  a  contradiction, 
then,  in  Paul?  Only  in  appearance.  Let  us  distinguish  and  explain. 
In  the  two  quotations  above,  the  apostle  is  referring  to  two  different 
things.  First,  he  would  say.  By  the  faith  of  Christ,  the  free  grace  of 
God  declared  in  the  gospel  of  Christ,  ye  are  justified,  gratuitously  delivered 
from  that  necessity  of  imprisonment  in  Hades  which  is  the  penalty  of 
sin  doomed  upon  the  whole  race  from  Adam,  and  from  which  no  amount 


PAUL'S   DOCTRINE   OF  A   FUTURE   LIFE.  283 


of  personal  virtue  could  avail  to  save  men.  Secondly,  when  he  exclaims, 
"  Know  ye  not  that  the  unrighteous  shall  not  inherit  the  kingdom  of 
God?"  his  thought  is  of  a  spiritual  qualification  of  character,  indis- 
pensable for  positive  admission  among  the  blest  in  heaven.  That  is  to 
say,  the  impartial  penalty  of  primeval  sin  consigned  all  men  to  Hades. 
They  could  not  by  their  own  efforts  escape  thence  and  win  heaven.  That 
fated  inability  God  has  removed,  and  through  Christ  revealed  its  removal ; 
but,  that  one  should  actually  obtain  the  offered  and  possible  prize  of 
heaven,  personal  purity,  faith,  obedience,  holiness,  are  necessary.  In 
Paul's  conception  of  the  scheme  of  Christian  salvation,  then,  there  were 
two  distinct  parts :  one,  what  God  had  done  for  all ;  the  other,  what  each 
man  was  to  do  for  himself.  And  the  two  great  classes  of  seemingly 
hostile  texts  filling  his  epistles,  which  have  puzzled  so  many  readers, 
become  clear  and  harmonious  when  we  perceive  and  remember  that  by 
"  righteousness"  and  its  kindred  terms  he  sometimes  means  the  external 
and  fulfilled  method  of  redeeming  men  from  the  transmitted  necessity 
of  bondage  in  the  under-world,  and  sometimes  means  the  internal  and 
contingent  qualifications  for  actually  realizing  that  redemption.  In  the 
former  instance  he  refers  to  the  objective  mode  of  salvation  and  the 
revelation  of  it  in  Christ.  In  the  latter,  he  refers  to  the  subjective  fitness 
for  that  salvation  and  the  certitude  of  it  in  the  believer.  So,  too,  the  words 
*'  death"  and  "  life,"  in  Paul's  writings,  are  generally  charged,  by  a  con- 
siructio  prcegnans,  with  a  double  sense, — one  spiritual,  individual,  contingent, 
the  other  mechanical,  common,  absolute.  Death,  in  its  full  Pauline  force, 
includes  inward  guilt,  condemnation,  and  misery,  and  outward  descent 
into  the  under-world.  Life,  in  its  full  Pauline  force,  includes  inward 
rectitude,  peace,  and  joy,  and  outward  ascent  into  the  upper-world. 
Holiness  is  necessary,  "for  without  it  no  one  can  see  the  Lord;"  yet  by 
itself  it  can  secure  only  inward  life:  it  is  ineffectual  to  win  heaven. 
Grace  by  itself  merely  exempts  from  the  fatality  of  the  condemnation 
to  Hades :  it  offers  eternal  life  in  heaven  only  upon  condition  of  "patient 
continuance  in  well-doing'^  by  "faith,  obedience  to  the  truth,  and  sanctifi- 
cation  of  the  spirit."  But  God's  free  grace  and  man's  diligent  fidelity, 
combined,  give  the  full  fruition  of  blessedness  in  the  heart  and  of  glory 
and  immortality  in  the  sky. 

Such,  as  we  have  set  forth  in  the  foregoing  three  divisions,  was  Paul's 
view  of  the  mission  of  Christ  and  of  the  method  of  salvation.  It  has 
been  for  centuries  perverted  and  mutilated.  The  toil  now  is  by  unpre- 
judiced inspection  to  bring  it  forward  in  its  genuine  completeness,  as 
it  stood  in  Paul's  own  mind  and  in  the  minds  of  his  contemporaries. 
The  essential  view,  epitomized  in  a  single  sentence,  is  this.  The  inde- 
pendent grace  of  God  has  interfered,  first,  to  save  man  from  Hades,  and 
secondly,  to  enable  him,  by  the  co-operation  of  his  own  virtue,  to  get  to 
heaven.  Here  are  two  separate  means  conjoined  to  effect  the  end, — 
salvation.  Now,  compare,  in  the  light  of  this  statement,  the  three  great 
theological  theories  of  Christendom.     The  Unitarian,  overlooking  the 


284  PAUL'S   DOCTRINE   OF   A  FUTURE   LIFE. 


objective  justification,  or  offered  redemption  from  the  death-realm  to 
the  sky-home,  which — whether  it  be  a  truth  or  an  error — is  surely  in  the 
epistles,  makes  the  subjective  sanctification  all  in  all.  The  Calvinist, 
in  his  theory,  comparatively  scorns  the  subjective  sanctification,  which 
Paul  insists  on  as  a  necessity  for  entering  the  kingdom  of  God,  and, 
having  perverted  the  objective  justification  from  its  real  historic  mean- 
ing, exaggerates  it  into  the  all  in  all.  The  Roman  Catholic  holds  that 
Christ  simply  removed  the  load  of  original  sin  and  its  entailed  doom, 
and  left  each  person  to  stand  or  fall  by  his  own  merits,  in  the  helping 
communion  of  the  Church.  He  also  maintains  that  a  part  of  Christ's 
office  was  to  exert  an  influence  for  the  moral  improvement  and  consecra- 
tion of  human  character.  His  error,  as  an  interpreter  of  Paul's  thought, 
is,  that  he,  like  the  Calvinist,  attributes  to  Christ's  death  a  vicarious 
efficacy  by  suffering  the  pangs  of  mankind's  guilt  to  buy  their  ransom 
from  the  inexorable  justice  of  God ;  whereas  the  apostle  really  represents 
Christ's  redeeming  mission  as  consisting  simply  in  a  dramatic  exemplifi- 
cation of  the  Father's  spontaneous  love  and  purpose  to  pardon  past 
offences,  unbolt  the  gates  of  Hades,  and  receive  the  worthy  to  heaven. 
Moreover,  while  Paul  describes  the  heavenly  salvation  as  an  undeserved 
gift  from  the  grace  of  God,  the  Catholic  often  seems  to  make  it  a  prize  to 
be  earned,  under  the  Christian  dispensation,  by  good  works  which  may 
fairly  challenge  that  reward.  However,  we  have  little  doubt  that  this 
apparent  opposition  is  rather  in  the  practical  mode  of  exhortation  than 
in  any  interior  difference  of  dogma ;  for  Paul  himself  makes  personal 
salvation  hinge  on  personal  conditions,  the  province  of  grace  being  seen 
in  the  new  extension  to  man  of  the  opportunity  and  invitation  to  secure 
his  own  acceptance.  And  so  the  Roman  Catholic  exposition  of  Paul's 
doctrine  is  much  more  nearly  correct  than  any  other  interpretation  now 
prevalent.  We  should  expect,  a  priori,  that  it  would  be,  since  that 
Church,  containing  two-thirds  of  Christendom,  is  the  most  intimately  con- 
nected, by  its  scholars,  members,  and  traditions,  with  the  apostolic  age. 

A  prominent  feature  in  the  belief  of  Paul,  and  one  deserving  distinct 
notice  as  necessarily  involving  a  considerable  part  of  the  theory  which 
we  have  attributed  to  him,  is  the  supposition  that  Christ  was  the  first 
person,  clothed  with  humanity  and  experiencing  death,  admitted  into 
heaven.  Of  all  the  hosts  who  had  lived  and  died,  every  soul  had  gone 
down  into  the  dusky  under-world.  There  they  all  were  held  in  durance, 
waiting  for  the  Great  Deliverer.  In  the  splendors  of  the  realm  over  the 
sky,  God  and  his  angels  dwelt  alone.  That  we  do  not  err  in  ascribing 
this  belief  to  Paul  we  might  summon  the  whole  body  of  the  Fathers 
to  testify  in  almost  unbroken  phalanx,  from  Polycarp  to  St.  Bernard. 
The  Roman,  Greek,  and  English  Churches  still  maintain  the  same  dogma. 
But  the  apostle's  own  plain  words  will  be  sufficient  for  our  purpose. 
"  That  Christ  should  suffer,  and  that  he  should  be  the  first  that  should 
rise  from  among  the  dead."  "  Now  is  Christ  risen  from  among  the  dead 
and  become  the  first-fruits  of  them  that  slept."     "  He  is  the  beginning, 


PAUL'S   DOCTRINE   OF   A   FUTURE   LIFE.  285 


the  first-born  from  among  the  dead,  that  among  all  he  might  have  the 
pre-eminence/'  "God  raised  Christ  from  among  the  dead,  and  set  him 
at  his  own  right  hand^*  in  the  heavenly  places,  far  above  every  princi- 
pality, and  power,  and  might,  and  dominion."  The  last  words  refer  to 
different  orders  of  spirits,  supposed  by  the  Jews  to  people  the  aerial 
region  below  the  heaven  of  God.  "  God  hath"  (already  in  our  antici- 
pating faith)  "  raised  us  up  together  with  Christ  and  made  us  sit  in 
heavenly  places  with  him."  These  testimonies  are  enough  to  show  that 
Paul  believed  Jesus  to  have  been  raised  up  to  the  abode  of  God,  the  first 
man  ever  exalted  thither,  and  that  this  was  done  as  a  pledge  and  illustra- 
tion of  the  same  exaltation  awaiting  those  who  believe.  "  If  we  be 
dead  with  Christ,  we  believe  we  shall  also  live  with  him."  And  the 
apostle  teaches  that  we  are  not  only  connected  with  Christ's  resurrection 
by  the  outward  order  and  sequence  of  events,  but  also  by  an  inward  gift 
of  the  spirit.  He  says  that  to  every  obedient  believer  is  given  an  ex- 
perimental "knowledge  of  the  power  of  the  resurrection  of  Christ/' 
which  is  the  seal  of  God  within  him,  the  pledge  of  his  own  celestial  des- 
tination. "  After  that  ye  believed,  ye  were  sealed  with  that  holy  spirit 
of  promise  which  is  the  earnest  of  our  inheritance  until  the  redemption 
of  the  purchased  possession."  The  office  of  this  gift  of  the  spirit  is  to 
awaken  in  the  believing  Christian  a  vivid  realization  of  the  things  in 
store  for  him,  and  a  perfect  conviction  that  he  shall  yet  possess  them  in 
the  unclouded  presence  of  God,  beyond  the  canopy  of  azure  and  the 
stars.  "Eye  hath  not  seen,  nor  ear  heard,  nor  the  heart  of  man  con- 
ceived, the  things  which  God  hath  prepared  for  them  that  love  him.  But 
he  hath  revealed  them  unto  us ;  for  Ave  have  received  his  spirit,  that  we 
might  know  them."  "  The  spirit  beareth  witness  with  our  spirit  that 
we  are  children  and  heirs  of  God,  even  joint  heirs  with  Christ,  that  we 
may  j^e  glorified  [i.e.  advanced  into  heaven]  with  him." 

We  will  leave  this  topic  with  a  brief  paraphrase  of  the  celebrated  pass- 
age in  the  eighth  chapter  of  the  Epistle  to  the  Komans.  "  Not  only  do 
the  generality  of  mankind  grcfan  in  pain  in  this  decaying  state,  under 
the  bondage  of  perishable  elements,  travailing  for  emancipation  from 
the  flesh  into  the  liberty  of  the  heavenly  glory  appointed  for  the  sons 
and  heirs  of  God,  but  even  we,  who  have  the  first-fruits  of  the  spirit, 
[i.e.  the  assurance  springing  from  the  resurrection  of  Christ,]  we  too 
wait,  painfully  longing  for  the  adoption, — that  is,  our  redemption  from  the 
body."  By  longing  for  the  adoption,  or  filiation,  is  meant  impatient 
desire  to  be  received  into  heaven  as  children  to  the  enjoyment  of  the 
privileges  of  their  Father's  house.  "  God  predetermined  that  those 
called  should  be  conformed  to  the  image  of  his  Son,  [i.e.  should  pass 
through  the  same  course  with  Christ  and  reach  the  heavenly  goal,]  that 

he  might  be  the  first-born  among  many  brethren."     To  the  securing  of 

• __^ , 

18  Griesbach  argues  at  length,  and  shows  unanswerably,  that  this  passage  cannot  bear  a  moral 
interpretation,  but  necessarily  has  a  physical  and  local  sense.  Griesbachii  Opuscula  Academica,  ed. 
Gabler,  vol.  ii.  pp.  145-149. 

19       - 


286  PAUL'S   DOCTRINE  OF  A  FUTURE   LIFE. 


this  end,  "whom  he  called,  them  he  also  justified,  [i.e.  ransomed  from 
Hades ;"]  and  whom  he  justified,  them  he  also  glorified,"  {i.e.  advanced  to 
the  glory  of  heaven.) 

It  is  evident  that  Paul  looked  for  the  speedy  second-coming  of  the 
Lord  in  the  clouds  of  heaven,  with  angels  and  power  and  glory.  He 
expected  that  at  that  time  all  enemies  would  be  overthrown  and 
punished,  the  dead  would  be  raised,  the  living  would  be  changed,  and 
all  that  were  Christ's  would  be  translated  to  heaven.^^  *'The  Lord 
Jesus  shall  be  revealed  from  heaven,  with  his  mighty  angels,  in  flaming 
fire,  taking  vengeance  on  them  that  know  not  God  and  obey  not  the 
gospel  of  Christ."  "  We  shall  not  all  sleep,  but  we  shall  all  be  changed, 
in  a  moment,  at  the  last  trump."  "  We  who  are  alive  and  remain  until 
the  coming  of  the  Lord  shall  not  anticipate  those  that  are  asleep.  For 
the  Lord  himself  shall  descend  from  heaven  with  a  shout,  with  the  voice 
of  the  archangel,  and  with  the  trump  of  God  ;^^  and  the  dead  in  Christ 
shall  rise  first.  Then  we  who  are  alive  and  remain  shall  be  caught  up 
with  them  in  the  clouds,  to  meet  the  Lord  in  the  air ;  and  so  we  shall 
always  be  with  the  Lord.  Brethren,  you  need  not  that  I  should  specify 
the  time  to  you ;  for  yourselves  are  perfectly  aware  that  the  day  of  the 
Lord  so  cometh  as  a  thief  in  the  night."  "  The  time  is  short."  "  I  pray 
God  your  whole  spirit,  soul,  and  body  be  preserved  blameless  unto  the 
coming  of  our  Lord  Jesus  Christ."  "  At  his  appearing  he  shall  judge  the 
living  and  the  dead."  "The  Lord  is  at  hand."  The  author  of  these 
sentences  undeniably  looked  for  the  great  advent  soon.  Than  Paul, 
indeed,  no  one  more  earnestly  believed  (or  did  more  to  strengthen  in 
others  that  belief)  in  that  speedy  return  of  Christ,  the  anticipation  of 
which  thrilled  all  early  Christendom  with  hope  and  dread,  and  kept  the 
disciples  day  and  night  on  the  stretch  and  start  of  expectation  to  hear 
the  awful  blast  of  the  judgment-trump  and  to  see  the  glorious  vision 
of  the  Son  of  God  descending  amidst  a  convoy  of  angels.  What  sublime 
emotions  must  have  rushed  through  the  apostle's  soul  when  he  thought 
that  he,  as  a  survivor  of  death's  reign  on  earth,  might  behold  the  resur- 
rection without  himself  entering  the  grave !  Upon  a  time  when  he  should 
be  perchance  at  home,  or  at  Damascus,  or,  it  might  be,  at  Jerusalem,  the 
sun  would  become  as  blood,  the  moon  as  sackcloth  of  hair,  the  last  trump 
would  swell  the  sky,  and, 

"  Lo !  the  nations  of  the  dead, 
Which  do  outnumber  all  earth's  races,  rise. 
And  high  in  sumless  myriads  overhead 
Sweep  past  him  in  a  cloud,  as  'twere  the  skirts 
Of  the  Eternal  passing  by." 

17  That  "justify"  often  means,  in  Paul's  usage,  to  absolve  from  Hades,  we  have  concluded  from  a 
direct  study  of  his  doctrines  and  language.  We  find  that  Bretschneider  gives  it  the  same  definition 
in  his  Lexicon  of  the  New  Testament.     See  SiKaidoi. 

18  «  Every  one  shall  rise  in  his  own  division"  of  the  great  army  of  the  dead, — "  Christ,  the  first- 
fruits;  afterwards,  they  that  are  Christ's,  at  his  coming." 

i» Rabbi  Akiba  says,  in  the  Talmud,  "God  shall  take  and  blow  a  trumpet  a  thousand  godlike 


PAUL'S   DOCTRINE   OF   A   FUTURE   LIFE.  287 


The  resurrection  which  Paul  thought  would  attend  the  second  coming 
of  Christ  was  the  rising  of  the  summoned  spirits  of  the  deceased  from 
their  rest  in  the  under-world.  Most  certainly  it  was  not  the  restoration 
of  their  decomposed  bodies  from  their  graves, — although  that  incredible 
surmise  has  been  generally  entertained.  He  says,  while  answering  the 
question.  How  are  the  dead  raised  up,  and  with  what  body  do  they  come  ? 
"  That  which  thou  so  west,  thou  so  west  not  that  body  which  shall  be,  but 
naked  grain :  God  giveth  it  a  body  as  it  hath  pleased  him."  The  com- 
parison is,  that  so  the  naked  soul  is  sown  in  the  under-world,  and  God, 
when  he  raiseth  it,  giveth  it  a  fitting  body.  He  does  not  hesitate  to  call 
the  man  "a  fool"  who  expects  the  restoration  of  the  same  body  that  was 
buried.  His  whole  argument  is  explicitly  against  that  idea.  "  There 
are  bodies  celestial,  as  well  as  bodies  terrestrial :  the  first  man  was  of  the 
earth,  earthy ;  the  second  man  was  the  Lord  from  heaven ;  and  as  we 
have  borne  the  image  of  the  earthy,  we  shall  also  bear  the  image  of  the 
heavenly  ;  for  flesh  and  Mood  cannot  inherit  the  kingdom  of  God."  In 
view  of  these  declarations,  it  is  astonishing  that  any  one  can  suppose  that 
Paul  believed  in  the  resurrection  of  these  present  bodies  and  in  their 
transference  into  heaven.  "  In  this  tabernacle  we  groan,  being  bur- 
dened," and,  "  Who  shall  deliver  me  from  this  body  of  death?"  he  cries. 
If  ever  there  was  a  man  whose  goading  experience,  keen  intellectual 
energies,  and  moral  sensibilities,  made  him  weary  of  this  slow,  gross 
body,  and  passionately  to  long  for  a  more  corresponding,  swift,  and  pure 
investiture,  it  was  Paul.  And  in  his  theory  of  "the  glorious  body  of 
Christ,  according  to  which  our  vile  body  shall  be  changed,"  he  relieved 
his  impatience  and  fed  his  desire.  "What  his  conception  of  that  body 
was,  definitely,  we  cannot  tell ;  but  doubtless  it  was  the  idea  of  a  vehicle 
adapted  to  his  mounting  and  ardent  soul,  and  in  many  particulars  very 
unlike  this  present  groaning  load  of  clay. 

The  epistles  of  Paul  contain  no  clear  implication  of  the  notion  of  a  mil- 
lennium,— a  thousand  years'  reign  of  Christ  with  his  saints  on  the  earth 
after  his  second  advent.  On  the  contrary,  in  many  places,  particularly  in 
the  fourth  chapter  of  the  First  Epistle  to  the  Thessalonians,  (supposing  that 
letter  to  be  his,)  he  says  that  the  Lord  and  they  that  are  his  will  directly 
pass  into  heaven  after  the  consummation  of  his  descent  from  heaven 
and  their  resurrection  from  the  dead.  But  the  declaration  "  He  must 
reign  till  he  hath  put  all  enemies  under  his  feet,"  taken  with  its  context, 
is  thought,  by  Bertholdt,  Billroth,  De  Wette,  and  others,  to  imply  that 
Christ  would  establish  a  millennial  kingdom  on  earth,  and  reign  in  it 
engaged  in  vanquishing  all  hostile  forces.  Against  this  exegesis  we  have 
to  say,  first,  that,  so  far  as  that  goes,  the  vast  preponderance  of  critical 

yards  in  length,  whose  echo  shall  sound  from  end  to  end  of  the  world.  At  the  first  blast  the  earth 
shall  tremble.  At  the  second,  the  dust  shall  part.  At  the  third,  the  bones  shall  come  together. 
At  the  fourth,  the  members  shall  grow  warm.  At  the  fifth,  they  shall  be  crowned  with  the  head. 
At  the  sixth,  the  soul  shall  re-enter  the  body.  And  at  the  seventh,  they  shall  stand  erect."  Corrodi, 
Geschichte  des  Chiliasmus,  band  i.  s.  355. 


288  PAUL'S   DOCTRINE   OF   A   FUTURE   LIFE. 


authorities  is  opposed  to  it.  Secondly,  if  this  conquest  were  to  be  secured 
on  earth,  there  is  nothing  to  show  that  it  need  occupy  much  time :  one 
hour  might  answer  for  it  as  well  as  a  thousand  years.  There  is  nothing  here 
to  show  that  Paul  means  just  what  the  Eabbins  taught.  Thirdly,  even 
if  Paul  supposed  a  considerable  period  must  elapse  before  "all  enemies" 
would  be  subdued,  during  which  period  Christ  must  reign,  it  does  not 
follow  that  he  believed  that  reign  would  be  on  earth :  it  might  be  in 
heaven.  The  "  enemies"  referred  to  are,  in  part  at  least,  the  wicked 
spirits  occupying  the  regions  of  the  upper  air ;  for  he  specifies  these 
"  principalities,  authorities,  and  powers."^  And  the  author  of  the  Epistle 
to  the  Hebrews  represents  God  as  saying  to  Jesus,  "  Sit  thou  on  my  right 
hand,  until  I  make  thine  enemies  thy  footstool."  Fourthly,  it  seems 
certain  that,  if  in  the  apostle's  thought  a  thousand  years  were  inter- 
polated between  Christ's  second  coming  and  the  delivering  of  his  media- 
torial sceptre  to  God,  he  would  have  said  so, — at  least  somewhere  in 
his  writings.  He  would  naturally  have  dwelt  upon  it  a  little,  as  the 
Chiliasts  did  so  much.  Instead  of  that,  he  repeatedly  contradicts  it. 
Upon  the  whole,  then,  with  Ruckert,  we  cannot  see  any  reason  for  not 
supposing  that,  according  to  Paul,  "  the  end"  was  immediately  to  succeed 
"  the  coming,"  as  eha  would  properly  indicate.  The  doctrine  of  a  long 
earthly  reign  of  Christ  is  not  deduced  from  this  passage,  by  candid  inter- 
pretation, because  it  must  be  there,  but  foisted  into  it,  by  Rabbinical  in- 
formation, because  it  may  be  there. 

Paul  distinctly  teaches  that  the  believers  who  died  before  the  second 
coming  of  the  Savior  would  remain  in  the  under-world  until  that  event, 
when  they  and  the  transformed  living  should  ascend  "  together  with  the 
Lord."  All  the  relevant  expressions  in  his  epistles,  save  two,  are  obvi- 
ously in  harmony  with  this  conception  of  a  temporary  subterranean 
sojourn,  waiting  for  the  appearance  of  Jesus  from  heaven  to  usher  in  the 
resurrection.  But  in  the  fifth  chapter  of  the  Second  Epistle  to  the 
Corinthians  he  writes,  "  Abiding  in  the  body  we  are  absent  from  the 
Lord."  It  is  usually  inferred,  from  these  words  and  those  which  follow 
them,  that  the  apostle  expected  whenever  he  died  to  be  instantly  with 
Christ.  Certainly  they  do  mean  pretty  nearly  that;  but  they  mean 
it  in  connection  with  the  second  advent  and  the  accompanying  circum- 
stances and  events ;  for  Paul  believed  that  many  of  the  disciples — pos- 
sibly himself — would  live  until  Christ's  coming.  All  through  these  two 
chapters  (the  fourth  and  fifth)  it  is  obvious,  from  the  marked  use  of  the 
terms  "we"  and  "you,"  and  from  other  considerations,  that  "we"  here 
refers  solely  to  the  writer,  the  individual  Paul.  It  is  the  plural  of  accom- 
modation used  by  common   custom  and  consent.      In  the  form  of  a 

20 The  apocryphal  "Ascension  of  Isaiah,"  already  spoken  of,  gives  a  detailed  descripti<^  of  the 
npper  air  as  occupied  by  Satan  and  his  angels,  among  whom  fighting  and  evil  deeds  rage ;  but 
Christ  in  his  ascent  conquers  and  spoils  them  all,  and  shows  himself  a  victor  ever  brightening  as  he 
rises  successively  through  the  whole  seven  heavens  to  the  feet  of  God.  Ascensio  Vatis  Isaiae, 
cap.  vi.-x. 


PAUL'S   DOCTRINE   OF  A  FUTURE   LIFE.  289 

slight  paraphrase  we  may  unfold  the  genuine  meaning  of  the  passage  in 
hand.  "  In  this  body  I  am  afflicted:  not  that  I  would  merely  be  released 
from  it,  for  then  I  should  be  a  naked  spirit.  But  I  earnestly  desire,  un- 
clothing myself  of  this  earthly  body,  at  the  same  time  to  clothe  myself 
with  my  heavenly  body,  that  I  may  lose  all  my  mortal  part  and  its  woes 
in  the  full  experience  of  heaven's  eternal  life.  God  has  determined  that 
this  result  shall  come  to  me  sooner  or  later,  and  has  given  me  a  pledge 
of  it  in  the  witnessing  spirit.  But  it  cannot  happen  so  long  as  I  tarry  in 
the  flesh,  the  Lord  delaying  his  appearance.  Having  the  infallible  ear- 
nest of  the  spirit,  I  do  not  dread  the  change,  but  desire  to  hasten  it. 
Confident  of  acceptance  in  that  day  at  the  judgment-seat  of  Christ,  before 
which  we  must  all  then  stand,  I  long  for  the  crisis  when,  divested  of  this 
body  and  invested  with  the  immortal  form  wrought  for  me  by  God,  I 
shall  be  with  the  Lord.  Still,  knowing  the  terror  which  shall  environ 
the  Lord  at  his  coming  to  judgment,  I  plead  with  men  to  be  prepared." 
Whoever  carefully  examines  the  whole  connected  passage,  from  iv.  6  to 
V.  16,  will  see,  we  think,  that  the  above  paraphrase  truly  exposes  its 
meaning. 

The  other  ^ext  alluded  to  as  an  apparent  exception  to  the  doctrine  of 
a  residence  in  the  lower  land  of  ghosts  intervening  between  death  and 
the  ascension,  occurs  in  the  Epistle  to  the  Philippians: — "I  am  in  a  strait 
betwixt  two,  having  a  desire  to  depart  and  to  be  with  Christ,  which  is  far 
better ;  but  that  I  should  abide  in  the  flesh  is  more  needful  for  you." 
There  are  three  possible  ways  of  regarding  this  passage.  First,  we  may 
suppose  that  Paul,  seeing  the  advent  of  the  Lord  postponed  longer  and 
longer,  changed  his  idea  of  the  intermediate  state  of  deceased  Christians, 
and  thought  they  would  spend  that  period  of  waiting  in  heaven,  not  in 
Hades.  Neander  advocates  this  view.  But  there  is  Httle  to  sustain  it, 
and  it  is  loaded  with  fatal  difficulties.  A  change  of  faith  so  important  and 
so  bright  in  its  view  as  this  must  have  seemed  under  the  circumstances 
would  have  been  clearly  and  fully  stated.  Attention  would  have  been 
earnestly  invited  to  so  great  a  favor  and  comfort ;  exultation  and  grati- 
tude would  have  been  expressed  over  so  unheard-of  a  boon.  Moreover, 
what  had  occurred  to  effect  the  alleged  new  belief?  The  unexpected 
delay  of  Christ's  coming  might  make  the  apostle  wish  that  his  departed 
friends  were  tarrying  above  the  sky  instead  of  beneath  the  sepulchre ;  but 
it  could  furnish  no  ground  to  warrant  a  sudden  faith  in  that  wish  as  a 
fulfilled  fact.  Besides,  the  truth  is  that  Paul  never  ceased,  even  to  the 
last,  to  expect  the  speedy  arrival  of  the  Lord  and  to  regard  the  interval 
as  a  comparative  trifle.  In  this  very  epistle  he  says,  "  The  Lord  is  at 
hand :  be  careful  for  nothing."  Secondly,  we  may  imagine  that  he  ex- 
pected himself,  as  a  divinely-chosen  and  specially-favored  servant,  to  go 
to  Christ  in  heaven  as  soon  as  he  died,  if  that  should  happen  before 
the  Lord's  appearance,  while  the  great  multitude  of  believers  would 
abide  in  the  under-world  until  the  general  resurrection.  The  death  he 
was  in  peril  of  and  is  referring  to  was  that  of  martyrdom  for  the  gospel 


290  PAUL'S   DOCTRINE   OF   A  FUTURE   LIFE. 


at  the  hands  of  Nero.  And  many  of  the  Fathers  maintained  that  in 
the  case  of  every  worthy  Christian  martyr  there  was  an  exception  to  the 
general  doom,  and  that  he  was  permitted  to  enter  heaven  at  once.  Still, 
to  argue  such  a  thought  in  the  text  before  us  requires  an  hypothesis  far- 
fetched and  unsupported  by  a  single  clear  declaration  of  the  apostle  him- 
self. Thirdly,  we  may  assume — and  it  seems  to  us  by  far  the  least-encum- 
bered and  the  most  plausible  theory  that  attempts  to  meet  the  case — 
that  Paul  believed  there  would  be  vouchsafed  to  the  faithful  Christian 
during  his  transient  abode  in  the  under-world  a  more  intimate  and 
blessed  spiritual  fellowship  with  his  Master  than  he  could  experience 
while  in  the  Hesh.  "  For  I  am  persuaded  that  neither  death  [separation 
from  the  body]  nor  depth  [the  under-world]  shall  be  able  to  separate  us 
from  God's  love,  which  he  has  manifested  through  Christ."  He  may 
refer,  therefore,  by  his  hopes  of  being  straightway  with  Christ  on  leaving 
the  body,  to  a  spiritual  communion  with  him  in  the  disembodied  state 
below,  and  not  to  his  physical  presence  in  the  supernal  realm,  the  latter 
not  being  attainable  previous  to  the  resurrection.  Indeed,  a  little  farther 
on  in  this  same  epistle,  he  plainly  shows  that  he  did  not  anticipate  being 
received  to  heaven  until  after  the  second  coming  of  Christ.  He  says, 
"  We  look  for  the  Savior  from  heaven,  who  shall  change  our  vile  body 
and  fashion  it  like  unto  his  own  glorious  body."  This  change  is  the 
preliminary  preparation  to  ascent  to  heaven, — which  change  he  repeat- 
edly represents  as  indispensable. 

What  Paul  believed  would  be  the  course  and  fate  of  things  on  earth 
after  the  final  consummation  of  Christ's  mission  is  a  matter  of  inference 
from  his  brief  and  partial  hints.  The  most  probable  and  consistent  view 
which  can  be  constructed  from  those  hints  is  this.  He  thought  all  man- 
kind would  become  reconciled  and  obedient  to  God,  and  that  death,  losing 
its  punitive  character,  would  become  what  it  was  originally  intended  to  be, 
— the  mere  change  of  the  earthly  for  a  heavenly  body  preparatory  to  a 
direct  ascension.  "  Then  shall  the  Son  himself  be  subject  unto  Him  that 
put  all  things  under  him,  that  God  may  be  all  in  all."  Then  placid  vir- 
tues and  innocent  joys  should  fill  the  world,  and  human  life  be  what 
it  was  in  Eden  ere  guilt  forbade  angelic  visitants  and  converse  with 
heaven.'^^  "  So  when" — without  a  previous  descent  into  Hades,  as  the  con- 
text proves — "  this  mortal  shall  have  put  on  immortality,  then  shall  be 
brought  to  pass  the  saying  which  is  written,  '  Death  shall  be  swallowed 
up  in  victory.  O  Death,  thou  last  enemy,  where  is  thy  sting  ?  0  Hades, 
thou  gloomy  prison,  where  is  thy  victory  ?' "  The  exposition  just  offered 
is  confirmed  by  its  striking  adaptedness  to  the  whole  Pauline  scheme. 
It  is  also  the  interpretation  given  by  the  earliest  Fathers,  and  by  the 
Church  in  general  until  now.     This  idea  of  men  being  changed  and 

21  Neander  thinks  Paul's  idea  was  that  "  the  perfected  kingdom  of  God  would  then  blend  itself 
harmoniously  throughout  his  unbounded  dominions."  We  believe  his  apprehension  is  correct.  This 
globe  would  become  a  part  of  the  general  paradise,  an  ante-room  or  a  lower  story  to  the  Temple  of 
the  Universe. 


PAUL'S   DOCTRINE   OF   A  FUTURE   LIFE.  291 


rising  into  heaven  without  at  all  entering  the  disembodied  state  below 
was  evidently  in  the  mind  of  Milton  when  he  wrote  the  following 
lines: — 

"  And  from  these  corporeal  nutriments,  perhaps. 
Your  bodies  may  at  last  turn  all  to  spirit, 
And,  wing'd,  ascend  ethereal, — may,  at  choice, 
Here,  or  in  heavenly  paradise,  dwelL" 

It  now  remains  to  see  what  Paul  thought  was  to  be  the  final  portion  of 
the  hardened  and  persevering  sinner.  One  class  of  passages  in  his  writ- 
ings, if  taken  by  themselves,  would  lead  us  to  believe  that  on  that  point 
he  had  no  fixed  convictions  in  regard  to  particulars,  but,  thinking  these 
beyond  the  present  reach  of  reason,  contented  himself  with  the  general 
assurance  that  all  such  persons  would  meet  their  just  deserts,  and  there 
left  the  subject  in  obscurity.  "God  will  render  to  every  man — to  the 
Jew  first,  and  also  to  the  Greek — according  to  his  deeds."  "Whatsoever 
a  man  soweth,  that  shall  he  also  reap."  "  So  then  every  one  of  us  shall 
give  an  account  of  himself  to  God."  "  At  the  judgment-seat  of  Christ 
every  one  shall  receive  the  things  done  in  his  body,  according  to  that  he 
hath  done,  whether  it  be  good  or  whether  it  be  bad."  From  these  and 
a  few  kindred  texts  we  might  infer  that  the  author,  aware  that  he  "knew 
but  in  part,"  simply  held  the  belief — without  attempting  to  pry  into  spe- 
cial methods,  details,  and  results — that  at  the  time  of  the  judgment  all 
should  have  exact  justice.  He  may,  however,  have  unfolded  in  his 
preaching  minutise  of  faith  not  explained  in  his  letters. 

A  second  class  of  passages  in  the  epistles  of  Paul  would  naturally  cause 
the  common  reader  to  conclude  that  he  imagined  that  the  unregene- 
rate — those  unfit  for  the  presence  of  God — ^were  to  be  annihilated  when 
Christ,  after  his  second  coming,  should  return  to  heaven  with  his  saints. 
"  Those  who  know  not  God  and  obey  not  the  gospel  of  Christ  shall  be 
punished  with  everlasting  destruction  from  the  presence  and  glory  of  the 
Lord  when  he  shall  come."  "  The  end  of  the  enemies  of  the  cross  of 
Christ  is  destruction."  "The  vessels  of  wrath  fitted  for  destruction." 
"  As  many  as  have  sinned  without  law  shall  perish  without  law."  But  it 
is  to  be  observed  that  the  word  here  rendered  "  destruction"  need  not 
signify  annihilation.  It  often,  even  in  Paul's  epistles,  plainly  means 
severe  punishment,  dreadful  misery,  moral  ruin,  and  retribution.  For 
example,  "foolish  and  hurtful  lusts,  which  drown  men  in  destruction  and 
perdition,"  "  piercing  them  through  with  many  sorrows."  It  may  or 
may  not  have  that  sense  in  the  instances  above  cited.  Their  meaning  is 
intrinsically  uncertain :  we  must  bring  other  passages  and  distinct  con- 
siderations to  aid  our  interpretation. 

From  a  third  selection  of  texts  in  Paul's  epistles  it  is  not  strange  that 
some  persons  have  deduced  the  doctrine  of  unconditional,  universal  sal- 
vation. "  As  in  Adam  all  die,  even  so  in  Christ  shall  all  be  made  alive." 
But  the  genuine  explanation  of  this  sentence,  we  are  constrained  to  be- 
lieve, is  as  follows : — "  As,  following  after  the  example  of  Adam,  all  souls 


292  PAUL'S   DOCTRINE   OF  A  FUTURE   LIFE. 


descend  below,  so,  following  after  Christ,  all  shall  be  raised  up," — that  is, 
at  the  judgment,  after  which  event  some  may  be  taken  to  heaven,  others 
banished  again  into  Hades.  "We  trust  in  the  living  God,  who  is  the 
Savior  of  all  men,  especially  of  them  that  believe."  This  means  that  all 
men  have  been  saved  now  from  the  unconditional  sentence  to  Hades 
brought  on  them  by  the  first  sin,  but  not  all  know  the  glad  tidings: 
those  who  receive  them  into  believing  hearts  are  already  exulting 
over  their  deliverance  and  their  hopes  of  heaven.  All  are  objectively 
saved  from  the  unavoidable  and  universal  necessity  of  Hadean  imprison- 
ment ;  the  obedient  believers  are  also  subjectively  saved  from  the  contin- 
gent and  personal  risk  of  incurring  that  doom.  "  God  hath  shut  them 
all  up  together  in  unbelief,  that  he  might  have  mercy  upon  all."  "  All" 
here  means  both  Jews  and  Gentiles ;  and  the  reference  is  to  the  universal 
annulment  of  the  universal  fatality,  and  the  impartial  offer  of  heaven  to 
every  one  who  sanctifies  the  truth  in  his  heart.  In  some  cases  the  word 
"all"  is  used  with  rhetorical  looseness,  not  with  logical  rigidness,  and 
denotes  merelj'^  all  Christians.  Rlickert  shows  this  well  in  his  comment- 
ary on  the  fifteenth  chapter  of  First  Corinthians.  In  other  instances  the 
universality,  which  is  indeed  plainly  there,  applies  to  the  removal  from 
the  race  of  the  inherited  doom ;  while  a  conditionality  is  unquestionably 
implied  as  to  the  actual  salvation  of  each  person.  We  say  Paul  does  con- 
stantly represent  personal  salvation  as  depending  on  conditions,  as  beset 
by  perils  and  to  be  earnestly  striven  for.  **  Lest  that  by  any  means  I 
myself  should  be  a  castaway."  "  Deliver  such  an  one  to  Satan  for  the 
destruction  of  the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the 
Lord  Jesus."  "Wherefore  we  labor,  that,  whether  present  or  absent,  we 
may  be  accepted  of  the  Lord."  "  To  them  that  are  saved  we  are  a  savor 
of  life  unto  life ;  to  them  that  perish,  a  savor  of  death  unto  death." 
"Charge  them  that  are  rich  that  they  be  humble  and  do  good,  laying  up 
in  store  a  good  foundation,  that  they  may  lay  hold  on  eternal  life."  It  is 
clear,  from  these  and  many  similar  passages  of  Paul,  that  he  did  not  be- 
lieve in  the  unconditional  salvation,  the  positive  mechanical  salvation, 
of  all  individuals,  but  held  personal  salvation  to  be  a  contingent  problem, 
to  be  worked  out,  through  the  permitting  grace  of  God,  by  Christian 
faith,  works,  and  character.  How  plainly  this  is  contained,  too,  in  his 
doctrine  of  "a  resurrection  of  the  just  and  the  unjust,"  and  of  a  day  of 
judgment,  from  whose  august  tribunal  Christ  is  to  pronounce  sentence 
according  to  each  man's  deeds !  At  the  same  time,  the  undeniable  fact 
deserves  particular  remembrance  that  he  says,  and  apparently  knows, 
nothing  whatever  of  a  hell,  in  the  present  acceptation  of  that  term, 
— a  prison-house  of  fiery  tortures.  He  assigns  the  realm  of  Satan  and 
the  evil  spirits  to  the  air,  the  vexed  region  between  earth  and  heaven, 
according  to  the  demonology  of  his  age  and  country.^^ 


22  A  detailed  and  most  curious  account  of  this  region,  which  he  calls  Tartatus,  is  given  by  Augua 
tine.    De  Gen.  ad.  lit.  lib.  iii.  cap.  14,  15,  ed.  Benedictinse. 


PAUL'S   DOCTRINE   OF   A  FUTURE   LIFE.  293 


Finally,  there  is  a  fourth  class  of  passages,  from  which  we  might  infer 
that  the  apostle's  faith  merely  excluded  the  reprobate  from  participating 
in  the  ascent  with  Christ, — -just  as  some  of  the  Pharisees  excluded  the 
Gentiles  from  their  resurrection, — and  there  left  the  subject  in  darkness. 
*' They  that  are  Christ's,"  "the  dead  in  Christ,  shall  rise."  "No  sen- 
sualist, extortioner,  idolater,  hath  any  inheritance  in  the  kingdom  of 
Christ  and  of  God."  "  There  is  laid  up  a  crown  of  righteousness,  which 
the  Lord  shall  give  in  that  day  to  all  them  that  love  his  appearing."  In 
all  these,  and  in  many  other  cases,  there  is  a  marked  omission  of  any 
reference  to  the  ultimate  positive  disposal  of  the  wicked.  Still,  against 
the  supposition  of  his  holding  the  doctrine  that  all  except  good  Christians 
would  be  left  below  eternally,  we  have  his  repeated  explicit  avowals. 
"  I  have  hope  towards  God  that  there  shall  be  a  resurrection  both  of  the 
just  and  the  unjust."  "  We  must  all  appear  before  the  judgment-seat 
of  Christ."  These  last  statements,  however,  prove  only  that  Paul  thought 
the  bad  as  well  as  the  good  would  be  raised  up  and  judged :  they  are  not 
inconsistent  with  the  belief  that  the  condemned  would  afterwards  either 
be.  annihilated,  or  remanded  everlastingly  to  the  under-world.  This  very 
belief,  we  think,  is  contained  in  that  remarkable  passage  where  Paul  writes 
to  the  Philippians  that  he  strives  "if  by  any  means  he  may  attain  unto 
the  resurrection."  Now,  the  common  resurrection  of  the  dead  for  judg- 
ment needed  not  to  be  striven  for :  it  would  occur  to  all  unconditionally. 
But  there  is  another  resurrection,  or  another  part  remaining  to  complete 
the  resurrection, — namely,  after  the  judgment,  a  rising  of  the  accepted  to 
heaven.  All  shall  rise  from  Hades  upon  the  earth  to  judgment.  This 
Paul  calls  simply  the  resurrection,  am(TTaacg.  After  the  judgment,  the 
accepted  shall  rise  to  heaven.  This  Paul  calls,  with  distinctive  emphasis, 
i^avdaraaLQ,  the  pre-eminent  or  complete  resurrection, — the  prefix  being 
used  as  an  intensive.  This  is  what  the  apostle  considers  uncertain  and 
labors  to  secure,  "stretching  forward  and  pressing  towards  the  goal  for  the 
prize  of  that  call  upwards,"  avu,  (that  invitation  to  heaven,)  "which  God 
has  extended  through  Christ."  Those  who  are  condemned  at  the  judgment 
can  have  no  part  in  this  completion  of  the  resurrection,  cannot  enter  the 
heavenly  kingdom,  but  must  be  "  punished  with  everlasting  destruction 
from  the  presence  and  glory  of  the  Lord," — that  is,  as  we  suppose  is  sig- 
nified, be  thrust  into  the  under-world  for  evermore. 

As  unessential  to  our  object,  we  have  omitted  an  exposition  of  the 
Pauline  doctrine  of  the  natural  rank  and  proper  or  delegated  offices  of 
Christ  in  the  universe  ;  also  an  examination  of  the  validity  of  the  doubts 
and  arguments  brought  against  the  genuineness  of  the  lesser  epistles 
ascribed  to  Paul.  In  close,  we  will  sum  up  in  brief  array  the  leading  con- 
ceptions in  his  view  of  the  last  things.  First,  there  is  a  world  of  immortal 
light  and  bliss  over  the  sky,  the  exclusive  abode  of  God  and  the  angels 
from  of  old ;  and  there  is  a  dreary  world  of  darkness  and  repose  under 
the  earth,  the  abode  of  all  departed  human  spirits.  Secondly,  death  was 
originally  meant  to  lead  souls  into  heaven,  clothed  in  new  and  divine 


294  PAUL'S   DOCTRINE   OF   A   FUTURE    LIFE. 


bodies,  immediately  on  the  fall  of  the  present  tabernacle ;  but  sin  broke 
that  plan  and  doomed  souls  to  pass  disembodied  into  Hades.  Thirdly, 
the  Mosaic  dispensation  of  law  could  not  deliver  men  from  that  sen- 
tence; but  God  had  promised  Abraham  that  through  one  of  his  pos- 
terity they  should  be  delivered.  To  fulfil  that  promise  Christ  came.  He 
illustrated  God's  unpurchased  love  and  forgiveness  and  determination  to 
restore  the  original  plan,  as  if  men  had  never  sinned.  Christ  effected 
this  aim,  in  conjunction  with  his  teachings,  by  dying,  descending  into 
Hades, — as  if  the  doom  of  a  sinful  man  were  upon  him  also, — subduing 
the  powers  of  that  prison-house,  rising  again,  and  ascending  into  heaven, 
— ^the  first  one  ever  admitted  there  from  among  the  dead, — thus  exempli- 
fying the  fulfilled  "  expectation  of  the  creature  that  was  groaning  and  tra- 
vailing in  pain"  to  be  born  into  the  freedom  of  the  heavenly  glory  of 
the  sons  of  God.  Fourthly,  ''justification  by  faith,"  therefore,  means  the 
redemption  from  Hades  by  acceptance  of  the  dispensation  of  free  grace 
which  is  proclaimed  in  the  gospel.  Fifthly,  every  sanctified  believer  re- 
ceives a  pledge  or  earnest  of  the  spirit  pealing  him  as  God's  and  assuring 
him  of  acceptance  with  Christ  and  of  advance  to  heaven.  Sixthly,  Christ 
is  speedily  to  come  a  second  time, — come  in  glory  and .  power  irresistible, 
— to  consummate  his  mission,  raise  the  dead,  judge  the  world,  establish 
a  new  order  of  things,  and  return  into  heaven  with  his  chosen  ones. 
Seventhly,  the  stubbornly  wicked  portion  of  mankind  will  be  returned 
eternally  into  the  under-world.  Eighthly,  after  the  judgment  the  sub- 
terranean realm  of  death  will  be  shut  «p,  no  more  souls  going  into  it, 
but  all  men  at  their  dissolution  being  instantly  invested  with  spiritual 
bodies  and  ascending  to  the  glories  of  the  Lord.  Finally,  Jesus — having 
put  down  all  enemies  and  restored  the  primeval  paradise — ^will  yield  up 
his  mediatorial  throne,  and  God  the  Father  be  all  in  all. 

The  preparatory  rudiments  of  this  system  of  the  last  things  existed  in 
the  belief  of  the  age,  and  it  was  itself  composed  by  the  union  of  a  theo- 
retic interpretation  of  the  life  of  Christ  and  of  the  connected  phenomena 
succeeding  his  death,  with  the  elements  of  Pharasaic  Judaism,  all  mingled 
in  the  crucible  of  the  soul  of  Paul  and  fused  by  the  fires  of  his  experi- 
ence. It  illustrates  a  great  number  of  puzzling  passages  in  the  New  Tes- 
tament, without  the  necessity  of  recourse  to  the  unnatural,  incredible,' 
unwarranted  dogmas  associated  with  them  by  the  unique,  isolated  pecu- 
liarities of  Calvinism.  The  interpretation  given  above,  moreover,  has 
this  strong  confirmation  of  its  accuracy, — namely,  that  it  is  arrived  at 
from  the  stand-point  of  the  thought  and  life  of  the  Apostle  Paul  in  the 
first  century,  not  from  the  stand-point  of  the  theology  and  experience  of 
the  educated  Christian  of  the  nineteenth  century. 


JOHN'S  DOCTRINE   OF  A   FUTURE   LIFE.  295 


CHAPTER    V. 

JOHN^S  DOCTRINE    OF   A   FUTURE   LIFE. 

We  are  now  to  see  if  we  can  determine  and  explain  what  were  the 
views  of  the  Apostle  John  upon  the  subject  of  death  and  hfe,  condemna- 
tion and  salvation,  the  resurrection  and  immortality.  To  understand 
his  opinions  on  these  points,  it  is  obviously  necessary  to  examine  his 
general  system  of  theological  thought.  John  is  regarded  as  the  writer 
of  the  proem  to  the  fourth  Gospel,  also  of  three  brief  epistles.  There 
are  such  widely-spread  doubts  of  his  being  the  author  of  the  Apocalypse 
that  it  has  seemed  better  to  examine  that  production  separately,  leaving 
each  one  free  to  attribute  its  doctrine  of  the  last  things  to  whatever 
person — known  or  unknown — he  believes  wrote  the  book.  It  is  true  that 
the  authorship  of  the  fourth  Gospel  itself  is  powerfully  disputed ;  but  an 
investigation  of  that  question  would  lead  us  too  far  and  detain  us  too 
long  from  our  real  aim,  which  is  not  to  discuss  the  genuineness  or  the 
authority  of  the  New  Testament  documents,  but  to  show  their  meaning 
in  what  they  actually  contain  and  imply  concerning  a  future  life.  It  is 
necessary  to  premise  that  we  think  it  certain  that  John  wrote  with  some 
reference  to  the  sprouting  philosophy  of  his  time,  the  Platonic  and 
Oriental  speculations  so  early  engrafted  upon  the  stock  of  Christian 
doctrine.  For  the  peculiar  theories  which  were  matured  and  systema- 
tized in  the  second  and  third  centuries  by  the  Gnostic  sects  were  float- 
ing about,  in  crude  and  fragmentary  forms,  at  the  close  of  the  first  cen- 
tury, when  the  apostle  wrote.  They  immediately  awakened  dissension 
and  alarm,  cries  of  heresy  and  orthodoxy,  in  the  Church.  Some  modern 
writers  deny  the  presence  in  the  New  Testament  of  any  allusion  to  such 
views;  but  the  weight  of  evidence  on  the  other  side — internal,  from 
similarity  of  phrase,  and  external,  from  the  testimony  of  early  Fathers — 
is,  when  accumulated  and  appreciated,  overwhelming.  Among  these 
Gnostic  notions  the  most  distinctive  and  prominent  was  the  belief  that 
the  world  was  created  and  the  Jewish  dispensation  given,  not  by  the  true 
and  infinite  God,  but  by  a  subordinate  and  imperfect  deity,  the  absolute 
God  remaining  separate  from  all  created  things,  unknown  and  afar,  in 
the  sufficiency  of  his  aboriginal  pleroma  or  fulness.  The  Gnostics  also 
maintained  that  Creative  Power,  Keason,  Life,  Truth,  Love,  and  other 
kindred  realities,  were  individual  «beings,  who  had  emanated  from  God, 
and  who  by  their  own  efficiency  constructed,  illuminated,  and  carried  on 
the  various  provinces  of  creation  and  races  of  existence.  Many  other 
opinions,  fanciful,  absurd,  or  recondite,  which  they  held,  it  is  not  neces- 


296  JOHN'S   DOCTRINE   OF  A   FUTURE   LIFE. 


sary  here  to  state.  The  evangelist,  without  alluding  perhaps  to  any  par- 
ticular teachers  or  systems  of  these  doctrines,  but  only  to  their  general 
scope,  traverses  by  his  declarations  partially  the  same  ground  of  thought 
which  they  cover,  stating  dogmatically  the  positive  facts  as  he  appre- 
hended them.  He  agrees  with  some  of  the  Gnostic  doctrines  and  differs 
from  others,  not  setting  himself  to  follow  or  to  oppose  them  indiscrimi- 
nately, but  to  do  either  as  the  truth  seemed  to  him  to  require. 

There  are  two  methods  of  seeking  the  meaning  of  the  introduction  to 
the  fourth  Gospel  where  the  Johannean  doctrine  of  the  Logos  is  con- 
densed. We  may  study  it  grammatically,  or  historically  ;  morally,  or 
metaphysically ;  from  the  point  of  view  of  experimental  religious  faith, 
or  from  that  of  contemporary  speculative  philosophy.  He  who  omits 
either  of  these  ways  of  regarding  the  subject  must  arrive  at  an  inter- 
pretation essentially  defective.  Both  modes  of  investigation  are  indis- 
pensable for  acquiring  a  full  comprehension  of  the  expressions  employed 
and  the  thoughts  intended.  But  to  be  fitted  to  understand  the  theme 
in  its  historical  aspect — which,  in  this  case,  for  purposes  of  criticism,  is 
by  far  the  more  important — one  must  be  intelligently  acquainted  with 
the  Hebrew  personification  of  the  Wisdom,  also  of  the  Word,  of  God ; 
with  the  Platonic  conception  of  archetypal  ideas ;  with  the  Alexandrian- 
Jewish  doctrine  of  the  Divine  Logos ;  and  with  the  relevant  Gnostic  and 
Christian  speculation  and  phraseology  of  the  first  two  centuries.  Espe- 
cially must  the  student  be  familiar  with  Philo,  who  was  an  eminent 
Platonic  Jewish  philosopher  and  a  celebrated  writer,  flourishing  previous 
to  the  composition  of  the  fourth  Gospel,  in  which,  indeed,  there  is  scarcely 
a  single  superhuman  predicate  of  Christ  which  may  not  be  paralleled 
with  striking  closeness  from  his  extant  works.  In  all  these  fields  are 
found,  in  imperfect  proportions  and  fragments,  the  materials  which  are 
developed  in  John's  belief  of  the  Logos  become  flesh.  To  present  all 
these  materials  here  would  be  somewhat  out  of  place  and  would  re- 
quire too  much  room.  We  shall,  therefore,  simply  state,  as  briefly 
and  clearly  as  possible,  the  final  conclusions  to  which  a  thorough  study 
has  led  us,  drawing  such  illustrations  as  we  do  advance  almost  entirely 
from  Philo.  The  reader  who  wishes  to  see  in  smallest  compass  and  most 
lucid  order  the  facts  requisite  for  the  formation  of  a  judgment  is  referred 
to  Liicke's  "  Dissertation  on  the  Logos,''^  to  Norton's  "  Statement  of 
Eeasons,"  and  to  Neander's  exposition  of  the  Johannean  theology  in 
his  "  Planting  and  Training  of  the  Church."  Nearly  every  thing  im- 
portant, both  external  and  internal,  is  collected  in  these  three  sources 
taken  together,  and  set  forth  with  great  candor,  power,  and  skill.  Dif- 
fering in ,  their  conclusions,  they  supply  pretty  adequate  means  for  the 
independent  student  to  conclude  for  himself. 

In  the  first  place,  what  view  of  the  ^Father  himself,  the  absolute  Deity, 


1  There  is  an  English  translation  of  it,  by  Professor  G,  R.  Noyes,  in  the  numbers  of  the  Christian 
Examiner  for  March  and  May,  1849. 


JOHN'S   DOCTRINE   OF   A   FUTURE   LIFE.  297 

do  these  writings  present?  John  conceives  of  God — no  one  can  well 
collate  the  relevant  texts  in  his  works  without  perceiving  this — ^as  the 
one  perfect  and  eternal  Spirit,  in  himself  invisible  to  mortal  eyes, — the 
Personal  Love,  Life,  Truth,  Light,  "in  whom  is  no  darkness  at  all/' 
This  corresponds  entirely  with  the  purest  and  highest  idea  the  human 
mind  can  form  of  the  one  uncreated  infinite  God.  The  apostle,  then, 
going  back  to  the  period  anterior  to  the  material  creation,  and  soaring 
to  the  contemplation  of  the  sole  God,  does  not  conceive  of  him  as  being 
utterly  alone,  but  as  having  a  Son  with  him,  an  "  only-begotten  Son,*'  a 
beloved  companion  "before  the  foundation  of  the  world."  "In  the 
beginning  was  the  Logos,  and  the  Logos  was  with  God,  and  the  Logos 
was  God.  He  was  in  the  beginning  with  God.  All  things  were  made 
through  him,  and  without  him  was  nothing  made  that  was  made."  The 
true  explanation  of  these  words,  according  to  their  undeniable  historical 
and  their  unforced  grammatical  meaning,  is  as  follows.  Before  the  material 
creation,  when  God  was  yet  the  sole  being,  his  first  production,  the  Logos, 
was  a  Son,  at  once  the  image  of  himself  and  the  idea  of  the  yet  un- 
created world.  By  him — this  personal  Idea,  Son,  or  Logos — all  things 
were  afterward  created ;  or,  more  exactly,  through  him,  by  means  of  him, 
all  things  became, — that  is,  were  brought,  from  their  being  in  a  state  of 
conception  in  the  mind  of  God,  into  actual  existence  in  space  and  time. 
Thus  Philo  says,  "  God  is  the  most  generic  ;  second  is  the  Logos  of  God."^ 
"  The  Logos  is  the  first-begotten  Son."'  "  The  Logos  of  God  is  above  the 
whole  world,  and  is  the  most  ancient  and  generic  of  all  that  had  a  begin- 
ning."* "  Nothing  intervenes  between  the  Logos  and  God  on  whom  he 
rests."*  "  This  sensible  world  is  the  junior  son  of  God ;  the  Senior  is  the 
Idea,"^  or  Logos.  "  The  shadow  and  seeming  portrait  of  God  is  his 
Logos,  by  which,  as  by  an  assumed  instrument,  he  made  the  world.  As 
God  is  the  original  of  the  image  here  called  shadow,  so  this  imuge  becomes 
the  original  of  other  things."'^  "  The  intelligible  world,  or  world  of 
archetypal  ideas,  is  the  Logos  of  the  world-creating  God;  as  an  intel- 
ligible or  ideal  city  is  the  thought  of  the  architect  reflecting  to  build  a 
sensible  city."®  "  Of  the  world,  God  is  the  cause  by  which,  the  four  ele- 
ments the  material  from  which,  the  Logos  the  instrument  through  which, 
the  goodness  of  the  Creator  the  end  for  which,  it  was  made."^  These 
citations  from  Philo  clearly  show,  in  various  stages  of  development,  that 
doctrine  of  the  Logos  which  began — first  arguing  to  the  Divine  Being 
from  human  analogies — with  separating  the  conception  of  a  plan  in  the 
mind  of  God  from  its  execution  in  fact ;  proceeded  with  personifying  that 
plan,  or  sum  of  ideas,  as  a  mediating  agent  between  motive  and  action, 
between  impulse  and  fulfilment;  and  ended  with  hypostatizing  the 
arranging  power  of  the  Divine  thought  as  a  separate  being,  his  intel- 


a  Mangey's  edition  of  Philo,  vol.  i,  p.  82.  »  Ibid.  p.  308.  *  Ibid.  p.  121. 

5Ibid.  p.  560.  »Ibid.  p.  277.  7  ibid.  p.  106.  8  ibid.  p.  5. 

» Ibid.  p.  162. 


298  JOHN'S   DOCTRINE   OF   A   FUTURE   LIFE. 


lectual  image  or  Son,  his  first  and  perfect  production.  They  unequivo- 
cally express  these  thoughts :  that  God  is  the  only  being  who  was  from 
eternity ;  that  the  Logos  was  the  first-begotten,  antemundane  being ,  that 
he  was  the  likeness,  image,  immediate  manifestation,  of  the  Father ;  that 
he  was  the  medium  of  creation,  the  instrumental  means  in  the  outward 
formation  of  the  world.  History  shows  us  this  doctrine  unfolded  by 
minute  steps, — which  it  would  be  tedious  to  follow, — from  the  Book  of 
Proverbs  to  Philo  Judaeus  and  John,  from  Plato  to  Justin  Martyr 
and  Athanasius.  But  the  rapid  sketch  just  presented  may  be  sufficient 
now. 

When  it  is  written,  "  and  the  Logos  was  God,"  the  meaning  is  not 
strictly  literal.  To  guard  against  its  being  so  considered,  the  author 
tautologically  repeats  what  he  had  said  immediately  before,  "  the  same 
was  in  the  beginning  with  God."  Upon  the  supposition  that  the  Logos  is 
strictly  identical  with  God,  the  verses  make  utter  nonsense.  "  In  the 
beginning  was  God,  and  God  was  with  God,  and  God  was  God.  God  was 
in  the  beginning  with  God."  But  suppose  the  Logos  to  mean  an  ante- 
mundane  but  subordinate  being,  who  was  a  perfect  image  or  likeness  of 
God,  and  the  sense  is  both  clear  and  satisfactory,  and  no  violence  is  done 
either  to  historical  data  or  to  grammatical  demands.  "  And  the  Logos 
was  God," — that  is,  was  the  mirror  or  fac-simile  of  God.  So,  employing 
the  same  idiom,  we  are  accustomed  to  say  of  an  accurate  representation 
of  a  person.  It  is  the  very  man  himself  I  Or,  without  the  use  of  this 
idiom,  we  may  explain  the  expression  "  the  Logos  was  God"  thus  : — He 
stands  in  the  place  of  God  to  the  lower  creation :  practically  considered, 
he  is  as  God  to  us.  As  Philo  writes,  "  To  the  wise  and  perfect  the  Most 
High  is  God ;  but  to  us,  imperfect  beings,  the  Logos — God's  interpreter — 
is  God."i° 

The  inward  significance  of  the  Logos-doctrine,  in  all  its  degrees  and 
phases,  circumstantially  and  essentially,  from  first  to  last,  is  the  revelation 
of  God.  God  himself,  in  himself,  is  conceived  as  absolutely  withdrawn 
beyond  the  apprehension  of  men,  in  boundless  immensity  and  inaccessible 
secrecy.  His  own  nature  is  hidden,  as  a  thought  is  hidden  in  the  mind  ; 
but  he  has  the  power  of  revealing  it,  as  a  thought  is  revealed  by  speaking 
it  in  a  word.  That  uttered  word  is  the  Logos,  and  is  afterwards  conceived 
as  a  person,  and  as  creative,  then  as  building  and  glorifying  the  world. 
All  of  God  that  is  sent  forth  from  passive  concealment  into  active  mani- 
festation is  the  Logos.  "The  term  Logos  comprehends,"  Norton  says, 
**  all  the  attributes  of  God  manifested  in  the  creation  and  government 
of  the  universe."  The  Logos  is  the  hypostasis  of  "the  unfolded  por- 
tion," "  the  revealing  power,"  "  the  self-showing  faculty,"  "  the  manifest- 
ing action,"  of  God.  The  essential  idea,  then,  concerning  the  Logos  is 
that  he  is  the  means  through  which  the  hidden  God  comes  to  the  cogni- 
zance of  his  creatures.     In  harmony  with  this  prevailing  philosophy  one 

10  Mangey's  edition  of  Philo,  vol.  ii.  p.  128. 


JOHN'S   DOCTRINE   OF  A   FUTURE   LIFE.  299 


who  believed  the  Logos  to  have  been  incarnated  in  Christ  would  sup- 
pose the  purpose  of  his  incarnation  to  be  the  fuller  revelation  of  God  to 
men.  And  Martineau  says,  "  The  view  of  revelation  which  is  implicated 
in  the  folds  of  the  Logos-doctrine  that  everywhere  pervades  the  fourth 
Gospel,  is  that  it  is  the  appearance  to  beings  who  have  something  of  a 
divine  spirit  within  them,  of  a  yet  diviner  without  them,  leading  them 
to  the  divinest  of  all,  who  embraces  them  both."  This  is  a  fine  statement 
of  the  practical  religious  aspect  of  John's  conception  of  the  nature  and 
office  of  the  Savior. 

Since  he  regarded  God  as  personal  love,  life,  truth,  and  light,  and 
Christ,  the  embodied  Logos,  as  his  only-begotten  Son,  an  exact  image  of 
him  in  manifestation,  it  follows  that  John  regarded  Christ,  next  in  rank 
below  God,  as  personal  love,  life,  truth,  and  light ;  and  the  belief  that 
he  was  the  necessary  medium  of  communicating  these  Divine  blessings 
to  men  would  naturally  result.  Accordingly,  we  find  that  John  repeats, 
as  falling  from  the  lips  of  Christ,  all  the  declarations  required  by  and 
supporting  such  an  hypothesis.  "  I  am  the  way,  the  truth,  and  the 
life."  "  No  man  cometh  unto  the  Father  but  by  me."  But  Philo,  too, 
had  writ'ten  before  in  precisely  the  same  strain.  Witness  the  correspond- 
ences between  the  following  quotations  respectively  from  John  and 
Philo.  "  I  am  the  bread  which  came  down  from  heaven  to  give  life  to 
the  world.""  "  Whoso  eateth  my  body  and  drinketh  my  blood  hath 
eternal  life."^'^  "  Behold,  I  rain  bread  upon  you  from  heaven :  the 
heavenly  food  of  the  soul  is  the  word  of  God,  and  the  Divine  Logos,  from 
whom  all  eternal  instructions  and  wisdoms  flow."^'  *'The  bread  the 
Lord  gave  us  to  eat  was  his  word."^*  "  Except  ye  eat  my  flesh  and  drink 
my  blood,  ye  have  no  life  in  you."^^  "  He  alone  can  become  the  heir  of 
incorporeal  and  divine  things  whose  whole  soul  is  filled  with  the  salu- 
brious Word."^^  "  Every  one*  that  seeth  the  Son  and  believeth  on  him 
shall  have  everlasting  life."^''  **  He  strains  every  nerve  towards  the 
highest  Divine  Logos,  who  is  the  fountain  of  wisdom,  in  order  that,  draw- 
ing from  that  spring,  he  may  escape  death  and  win  everlasting  life."^^ 
"  I  am  the  living  bread  which  came  down  from  heaven:  if  any  man  eat 
of  this  bread  he  shall  live  forever."^*  "  Lifting  up  his  eyes  to  the  ether, 
man  receives  manna,  the  Divine  Logos,  heavenly  and  immortal  nourish- 
ment for  the  right-desiring  soul."^  "  God  is  the  perennial  fountain  of 
life;  God  is  the  fountain  of  the  most  ancient  Logos."^^  "As  the  living 
Father  hath  sent  me,  and  I  live  by  the  Father,  so  he  that  eateth  me,  even 
he  shall  live  by  me."^^  Does  it  not  seem  perfectly  plain  that  John^s 
doctrine  of  the  Christ  is  at  bottom  identical  with  Philo's  doctrine  of  the 
Logos  ?    The  difference  of  development  in  the  two  doctrines,  so  far  as 

11  John  vi.  33,  41.  12  Ibid.  54. 

13  Quoted  by  G.  Scheffer  in  his  Treatise  "  De  Usu  Philonis  in  Interpretatione  Novi  Testamenti,"  p.  82. 
1*  Ibid.  p.  81.  16  John  vi.  53.  l«  Philo,  vol.  i.  p.  482. 

17  John  vi.  40.  18  Philo,  vol.  i.  p.  560.  W  John  vi.  51. 

»  Philo,  vol.  i.  p.  498.  a  Ibid.  pp.  575,  207.  22  John  vi.  57. 


800  JOHN'S   DOCTRINE  OF   A   FUTURE   LIFE. 


there  is  a  difference,  is  that  the  latter  view  is  philosophical,  abstract ;  the 
former,  practical,  historical.  Philo  describes  the  Logos  ideally,  filling  the 
supersensible  sphere,  mediating  between  the  world  and  God  ;  John  pre- 
sents him  really,  incarnated  as  a  man,  effecting  the  redemption  of  our 
race.  The  same  dignity,  the  same  offices,  are  predicated  of  him  by  both. 
John  declares,  "  In  him  [the  Divine  Logos]  was  life,  and  the  life  was  the 
light  of  men."^^  Philo  asserts,  "  Nothing  is  more  luminous  and  irradi- 
ating than  the  Divine  Logos,  by  the  participation  of  whom  other  things 
expel  darkness  and  gloom,  earnestly  desiring  to  partake  of  living 
light."^*  John  speaks  of  Christ  as  "  the  only-begotten  Son,  who  is  in 
the  bosom  of  the  Father.''^^  Philo  says,  "  The  Logos  is  the  first-begotten 
Son  of  God,''  "between  whom  and  God  nothing  intervenes."'^*  John 
writes,  "The  Son  of  man  will  give  you  the  food  of  everlasting  life;  for 
him  hath  God  the  Father  sealed.""  Philo  writes,  "  The  stamp  of  the 
seal  of  God  is  the  immortal  Logos."^^  We  have  this  from  John: — "He 
was  manifested  to  take  away  our  sins;  and  in  him  is  no  sin."^  And  this 
from  Philo: — "The  Divine  Logos  is  free  from  all  sins,  voluntary  and  in- 
voluntary."^° 

The  Johannean  Christ  is  the  Philonean  Logos  born  into  the  Vorld  as 
a  man.  "And  the  Logos  was  made  flesh,  and  dwelt  among  us,  full  of 
grace  and  truth."  The  substance  of  what  has  thus  far  been  established 
may  now  be  concisely  stated.  The  essential  thought,  whether  the  sub- 
ject be  metaphysically  or  practically  considered,  is  this.  God  is  the 
eternal,  infinite  personality  of  love  and  truth,  life  and  light.  The  Logos 
is  his  first-born  Son,  his  exact  image,  the  reproduction  of  his  being,  the 
next  lower  personality  of  love  and  truth,  life  and  light,  the  instrument 
for  creating  and  ruling  the  world,  the  revelation  of  God,  the  medium  of 
communication  between  God  and  his  works.  Christ  is  that  Logos  come 
upon  the  earth  as  a  man  to  save  the  perishfng,  proving  his  pre-existence 
and  superhuman  nature  by  his  miraculous  knowledge  and  works.  That 
the  belief  expressed  in  the  last  sentence  is  correctly  attributed  to  John 
will  be  repeatedly  substantiated  before  the  close  of  this  chapter:  in 
regard  to  the  statements  in  the  preceding  sentences  no  further  proof  is* 
thought  necessary. 

With  the  aid  of  a  little  repetition,  we  will  now  attempt  to  make  a  step 
of  progress.  The  tokens  of  energy,  order,  splendor,  beneficence,  in  the 
universe,  are  not,  according  to  John,  as  we  have  seen,  the  effects  of 
angelic  ptrsonages,  emanating  gods.  Gnostic  seons,  but  are  the  workings 
of  the  self-revealing  power  of  the  one  true  and  eternal  God, — this  power 
being  conceived  by  John,  according  to  the  philosophy  of  his  age,  as  a 
proper  person,  God's  instrument  in  creation.  Eeason,  life,  light,  love, 
grace,  righteousness, — kindred  terms  so  thickly  scattered  over  his  pages, 


S3  John  i.  4.  24  philo,  vol.  i.  p.  121.  »  John  i.  18. 

M  Philo,  vol.  i,  pp.  427,  560.  27  John  vi.  27.  «  philo,  vol.  ii.  p.  606. 

»  1  John  iii.  6.  »  Philo,  vol.  i.  p.  562. 


JOHN'S   DOCTRINE   OF   A   FUTURE   LIFE.  301 


— are  not  to  him,  as  they  were  to  the  Gnostics,  separate  beings,  but  are 
the  very  working  of  the  Logos,  consubstantial  manifestations  of  God's 
nature  and  attributes.   But  mankind,  fallen  into  folly  and  vice,  perversity 
and  sin,  lying  in  darkness,  were  ignorant  that  these  Divine  qualities  were 
in  reality  mediate  exhibitions  of  God,  immediate  exhibitions  of  the  Logos. 
"  The  light  was  shining  in  darkness,  and  the  darkness  comprehended  it 
not."     Then,  to  reveal  to  men  the  truth,  to  regenerate  them  and  con- 
join them  through  himself  with  the  Father  in  the  experience  of  eternal 
life,  the  hypostatized  Logos  left  his  transcendent  glory  in  heaven  and 
came  into  the  world  in  the  person  of  Jesus.     "  No  man  hath  seen  God 
at  any  time :  the  only-begotten  Son  who  is  in  the  bosom  of  the  Father, 
he  hath  revealed  him."     "  I  came  down  from  heaven  to  do  the  will  of 
Him  that  sent  me."     This  will  is  that  all  who  see  and  believe  on  the 
Son  shall  have  everlasting  life.     "God  so  loved  the  world  that  he  gave 
his  only-begotten   Son,   that  whosoever  believeth   in   him  should  not 
perish,   but  have  everlasting  life."      "The  bread  of  God  is   He  who 
Cometh  down  from  heaven  and  giveth  life  to  the  world."     The  doctrine 
of  the  pre-existence  of  souls,  and  of  their  being  born  into  the  world  in 
the  flesh,  was  rife  in  Judea  when  this  Gospel  was  written,  and  is  repeat- 
edly alluded  to  in  it.'^     That  John  applies  this  doctrine  to  Christ  in  the 
following  and  in  other  instances  is  obvious.      "  Before  Abraham  was, 
I  am."     "I  came  forth  from  the  Father  and  am  come  into  the  world." 
"  Father,  glorify  thou  me  with  the  glory  which  I  had  with  thee  before 
the  world  was."     "  "What  and  if  ye  shall  see  the  Son  of  Man  ascend  up 
where  he  was  before  ?"     As  for  ourselves,  we  do  not  see  how  it  is  pos- 
sible  for  any  unprejudiced   person,  after  studying  the  fourth  Gospel 
faithfully  with  the  requisite  helps,  to  doubt  that  the  writer  of  it  believed 
that  Jesus  pre-existed  as  the  Divine  Logos,  and  that  he  became  incarnate 
to  reveal  the  Father  and  to  bring  men  into  the  experience  of  true  eternal 
life.     John  declares  this,  in  his  first  epistle,  in  so  many  words,  saying, 
"  The  living  Logos,  the  eternal  life  which  was  with  the  Father  from  the 
beginning,  was  manifested  unto  us  ;"  and,  "God  sent  his  only-begotten 
Son  into  the  world  that  we  might  live  through  him."     Whether  the  doc- 
trine thus  set  forth  was  really  entertained  and  taught  by  Jesus  himself, 
or  whether  it  is  the  interpretation  put  on  his  language  by  one  whose  mind 
was  full  of  the  notions  of  the  age,  are  distinct  questions.   With  the  settle- 
ment of  these  questions  we  are  not  now  concerned :  such  a  discussion 
would  be  more  appropriate  when  examining  the  genuine  meaning  of  the 
words  of  Christ.     All  that  is  necessary  here  is  the  suggestion  that  when 
we  show  the  theological  system  of  John  it  does  not  necessarily  follow 
that  that  is  the  true  teaching  of  Christ.     Having  adopted  the  Logos-doc- 
trine, it  might  tinge  and  turn  his  thoughts  and  words  when  reporting 
from  memory,  after  the  lapse  of  many  years,  the  discourses  of  his  Master. 
He  might  unconsciously,  under  such  an  influence,  represent  literally 

n  John  i.  21;  ix.  2. 


302  JOHN'S   DOCTRINE   OF   A  FUTURE   LIFE. 


what  was  figuratively  intended,  and  reflect  from  his  own  mind  lights  and 
shades,  associations  and  meanings,  over  all  or  much  of  what  he  wrote. 
There  are  philosophical  and  literary  peculiarities  which  have  forced 
many  of  the  best  critics  to  make  this  distinction  between  the  intended 
meaning  of  Christ's  declarations  as  he  uttered  them,  and  their  received 
meaning  as  this  evangelist  reported  them.  Norton  says,  "  Whether  St. 
John  did  or  did  not  adopt  the  Platonic  conception  of  the  Logos  is  a 
question  not  important  to  be  settled  in  order  to  determine  our  own 
judgment  concerning  its  truth. "^^  Liicke  has  written  to  the  same  effect, 
but  more  fully: — "We  are  allowed  to  distinguish  the  sense  in  which 
John  understood  the  words  of  Christ,  from  the  original  sense  in  which 
Christ  used  them.''^^ 

It  is  to  be  observed  that  in  all  that  has  been  brought  forward,  thus  far, 
there  is  not  the  faintest  hint  of  the  now  current  notion  of  the  Trinity. 
The  idea  put  forth  by  John  is  not  at  all  allied  with  the  idea  that  the  infi- 
nite God  himself  assumed  a  human  shape  to  walk  the  earth  and  undergo 
mortal  sufferings.  It  is  simply  said  that  that  manifested  and  revealing 
portion  of  the  Divine  attributes  which  constituted  the  hypostatized  Logos 
was  incarnated  and  displayed  in  a  perfect,  sinless  sample  of  man,  thus 
exhibiting  to  the  world  a  finite  image  of  God.  We  will  illustrate  this 
doctrine  with  reference  to  the  inferences  to  be  drawn  from  it  in  regard  to 
human  nature.  John  repeatedly  says,  in  effect,  "God  is  truth,"  "God  is 
light,"  "  God  is  love,"  "  God  is  life."  He  likewise  says  of  the  Savior,  "  In 
him  was  life,  and  the  life  was  the  light  of  men,"  and  reports  him  as  say- 
ing of  himself,  "  I  am  the  truth,"  "  I  am  the  life,"  "  I  am  the  light  of 
the  world."  The  fundamental  meaning  of  these  declarations — so  nume- 
rous, striking,  and  varied  in  the  writings  of  John — is,  that  all  those  quali^ 
ties  which  the  consciousness  of  humanity  has  recognised  as  Divine  are 
consubstantial  with  the  being  of  God ;  that  all  the  reflections  of  them  in 
nature  and  man  belong  to  the  Logos,  the  eldest  Son,  the  first  production, 
of  God ;  and  that  in  Jesus  their  personality,  the  very  Logos  himself,  was 
consciously  embodied,  to  be  brought  nearer  to  men,  to  be  exemplified 
and  recommended  to  them.  Eeason,  power,  truth,  light,  love,  blessed- 
ness, are  not  individual  aeons,  members  of  a  hierarchy  of  deities,  but  are 
the  revealing  elements  of  the  one  true  God.  The  personality  of  the 
abstract  and  absolute  fulness  of  all  these  substantial  qualities  is  God. 
The  personality  of  the  discerpted  portion  of  them  shown  in  the  universe 
is  the  Logos.  Now,  that  latter  personality  Christ  was.  Consequently, 
while  he  was  a  man,  he  was  not  merely  a  man,  but  was  also  a  super- 
natural messenger  from  heaven,  sent  into  the  world  to  impersonate  the 
image  of  God  under  the  condition  of  humanity,  free  from  every  sinful 
defect  and  spot.  Thus,  being  the  manifesting  representative  of  the 
Father,  he  could  say,  "  He  that  hath  seen  me  hath  [virtually]  seen  the 
Father."      Not  that  they  were  identical  in  person,  but  that  they  were 

w  statement  of  Reasons,  1st  ed.  p.  239.  »  Christian  Examiner,  May,  1849,  p.  431. 


JOHN'S   DOCTRINE   OF   A   FUTURE   LIFE.  308 


similar  in  nature  and  character,  spirit  and  design:  both  were  eternal 
holiness,  love,  truth,  and  life.  '*  I  and  my  Father  are  one  thing,"  (in 
essence,  not  in  personality.)  Nothing  can  be  more  unequivocally  pro- 
nounced than  the  subordination  of  the  Son  to  the  Father — that  the 
Father  sent  him,  that  he  could  do  nothing  without  the  Father,  that  his 
Father  was  greater  than  he,  that  his  testimony  was  confirmed  by  the 
Father's — in  a  hundred  places  by  John,  both  as  author  writing  his  own 
words  and  as  interpreter  reporting  Christ's.  There  is  not  a  text  in  the 
record  that  implies  Christ's  identity  with  God,  but  only  his  identity  with 
the  Logos.  The  identity  of  the  Logos  with  God  is  elementary,  not  per^ 
sonal.  From  this  view  it  follows  that  every  man  who  possesses,  knows, 
and  exhibits  the  elements  of  the  Divine  life,  the  characteristics  of  God, 
is  in  that  degree  a  son  of  God,  Christ  being  pre-eminently  the  Son  on 
account  of  his  pre-eminent  likeness,  his  supernatural  divinity,  as  the 
incarnate  Logos. 

That  the  apostle  held  and  taught  this  conclusion  appears,  first,  from 
the  fact,  otherwise  inexplicable,  that  he  records  the  same  sublime  state- 
ments concerning  all  good  Christians,  with  no  other  qualification  than 
that  of  degree,  that  he  does  concerning  Christ  himself.  Was  Jesus  the 
Son  of  God  ?  "  To  as  many  as  received  him  he  gave  power  to  become 
the  sons  of  God."  There  is  in  Philo  a  passage  corresponding  remarkably 
with  this  one  from  John : — "Those  who  have  knowledge  of  the  truth  are 
properly  called  sons  of  God :  he  who  is  still  unfit  to  be  named  a  son  of 
God  should  endeavor  to  fashion  himself  to  the  first-born  Logos  of  God."^ 
Was  Jesus  "  from  above,"  while  wicked  men  were  "  from  beneath"  ? 
"  They  are  not  of  the  world,  even  as  I  am  not  of  the  world."  Was  Jesus 
sent  among  men  with  a  special  commission  ?  "As  thou  hast  sent  me 
into  the  world,  even  so  have  I  also  sent  them  into  the  world."  Was 
Jesus  the  subject  of  a  peculiar  glory,  bestowed  upon  him  by  the  Father  ? 
"The  glory  which  thou  gavest  me  I  have  given  them,  that  they  may  be 
one,  even  as  we  are  one."  Had  Jesus  an  inspiration  and  a  knowledge 
not  vouchsafed  to  the  princes  of  this  world?  "  Ye  have  an  unction  from 
the  Holy  One,  and  ye  know  all  things."  Did  Jesus  perform  miraculous 
works?  "He  that  believeth  on  me,  the  works  that  I  do  shall  he  do 
also."  In  the  light  of  the  general  principle  laid  down, — ^that  God  is  the 
actual  fulness  of  truth  and  love  and  light  and  blessedness  ;  that  Christ, 
the  Logos,  is  the  manifested  impersonation  of  them ;  and  that  all  men 
who  receive  him  partake  of  their  Divine  substance  and  enjoy  their  pre- 
rogative,— the  texts  just  cited,  and  numerous  other  similar  ones,  are 
transparent.  It  is  difficult  to  see  how  on  any  other  hypothesis  they  can 
be  made  to  express  an  intelligible  and  consistent  meaning. 

Secondly,  we  are  brought  to  the  same  conclusion  by  the  synonymous 
use  and  frequent  interchange  of  different  terms  in  the  Johannean 
writings.     Not  only  it  is  said,  "  Whoever  is  born  of  God  cannot  sin,"  but 

M  Philo,  vol.  i.  p.  427. 


304  JOHN'S   DOCTRINE    OF   A   FUTURE    LIFE. 


it  is  also  written,  "  Every  one  that  doeth  righteousness  is  born  of  God  ;^* 
and  again,  "Whosoever  believeth  that  Jesus  is  the  Christ  is  born  of  God," 
In  other  words,  having  a  good  character  and  leading  a  just  life,  heartily- 
receiving  and  obeying  the  revelation  made  by  Christ,  are  identical 
phrases.  "  He  that  hath  the  Son  hath  life."  "  Whosoever  transgresseth 
and  abideth  not  in  the  doctrine  of  Christ  hath  not  God."  "  This  is  the 
victory  that  overcometh  the  world,  even  our  faith"  in  the  doctrine  of 
Christ.  '*  He  that  dwelleth  in  love  dwelleth  in  God  and  God  in  him." 
''He  that  keepeth  the  commandments  dwelleth  in  God  and  God  in  him." 
"  He  that  confesseth  that  Jesus  is  the  Son  of  God,  God  dwelleth  in  him 
and  he  in  God."  "  He  that  doeth  good  is  of  God."  "  God^hath  given  to 
us  eternal  life,  and  this  life  is  in  his  Son."  "  The  Son  of  God  is  come, 
and  hath  given  us  an  understanding  that  we  may  know  the  true  God  and 
eternal  life."  From  these  citations,  and  from  other  passages  which  will 
readily  occur,  we  gather  the  following  pregnant  results.  To  "  do  the 
truth,"  "walk  in  the  truth,"  "walk  in  the  light,"  "keep  the  command- 
ments," "do  righteousness,"  "abide  in  the  doctrine  of  Christ,"  "  do  the 
will  of  God,"  "do  good,"  "dwell  in  love,"  "abide  in  Christ,"  "abide  in 
God,"  "  abide  in  life," — all  are  expressions  meaning  precisely  the  same 
thing.  They  all  signify  essentially  the  conscious  possession  of  goodness  ; 
in  other  words,  the  practical  adoption  of  the  life  and  teachings  of  Jesus ; 
or,  in  still  other  terms,  the  personal  assimilation  of  the  spiritual  realities 
of  the  Logos,  which  are  love,  life,  truth,  light.  Jesus  having  been  sent 
into  the  world  to  exemplify  the  characteristics  and  claims  of  the  Father, 
and  to  regenerate  men  from  unbelief  and  sin  to  faith  and  righteousness, 
those  who  were  walking  in  darkness,  believers  of  lies  and  doers  of  un- 
righteousness, those  who  were  abiding  in  alienation  and  death,  might 
by  receiving  and  following  him  be  restored  to  the  favor  of  God  and  pass 
from  darkness  and  death  into  life- and  light.  "This  is  eternal  life,  that 
they  should  know  thee,  the  only  true  God,  and  Jesus  Christ  whom  thou 
hast  sent." 

The  next  chief  point  in  the  doctrine  of  John  is  his  belief  in  an  evil 
being,  the  personality  of  wickedness,  and  the  relation  between  him  and 
bad  men.  There  have  been,  from  the  early  centuries,  keen  disputes  on 
the  question  whether  this  apostle  uses  the  terms  devil  and  evil  one  with 
literal  belief  or  with  figurative  accommodation.  We  have  not  a  doubt 
that  the  former  is  the  true  view.  The  popular  denial  of  the  existence 
of  evil  spirits,  with  an  arch-demon  over  them,  is  the  birth  of  a  philosophy 
much  later  than  the  apostolic  age.  The  use  of  the  term  "  devil"  merely 
as  the  poetic  or  ethical  personification  of  the  seductive  influences  of  the 
world  is  the  fruit  of  theological  speculation  neither  originated  nor 
adopted  by  the  Jewish  prophets  or  by  the  Christian  apostles.  Whoso 
will  remember  the  prevailing  faith  of  the  Jews  at  that  time,  and  the  gene- 
ral state  of  speculative  opinion,  and  will  recollect  the  education  of  John, 
and  notice  the  particular  manner  in  which  he  alludes  to  the  subject 
throughout  his  epistles  and  in  his  reports  of  the  discourses  of  Jesus,  we 


JOHN'S  DOCTRINE   OF.  A   FUTURE   LIFE.  305 


think  will  be  convinced  that  the  Johannean  system  includes  a  belief  in 
the  actual  existence  of  Satan  according  to  the  current  Pharisaic  dogma 
of  that  age.  It  is  not  to  be  disguised,  either,  that  the  investigations  of 
the  ablest  critics  have  led  an  overwhelming  majority  of  them  to  this  in- 
terpretation. "  I  write  unto  you,  young  men,  because  ye  have  overcome 
the  evil  one."  "  He  that  is  begotten  of  God  guardeth  himself,  and  the 
evil  one  toucheth  him  not."  "  He  that  committeth  sin  is  of  the  devil, 
for  the  devil  sinneth  from  the  beginning."  "  Whosoever  is  born  of  God 
cannot  sin.  In  this  the  children  of  God  are  manifest,  and  the  children 
of  the  devil."  "  Ye  are  of  your  father  the  devil,  and  his  lusts  ye  will 
do."  There  can  be  no  doubt  that  these,  and  other  passages  of  a  kindred 
and  complementary  nature,  yield  the  following  view.  Good  men  are 
allied  to  God,  because  their  characteristics  are  the  same  as  his, — truth, 
light,  love,  life,  righteousness.  "  As  he  is,  so  are  we  in  this  world."  Bad 
men  are  allied  to  the  devil,  because  their  characteristics  are  the  same  as 
his, — falsehood,  darkness,  hatred,  death,  sin.  "Cain,  who  slew  his 
brother,  was  of  the  evil  one."  The  facts,  then,  of  the  great  moral  pro- 
blem of  the  world,  according  to  John,  were  these.  God  is  the  infinite 
Father,  whose  nature  and  attributes  comprehend  all  holy,  beautiful,  de- 
sirable realities,  and  who  would  draw  mankind  to  his  blessed  embrace 
forever.  The  goodness,  illumination,  and  joy  of  holy  souls  reflect  his 
holiness  and  display  his  reign.  The  devil  is  the  great  spirit  of  wicked- 
ness, whose  attributes  comprehend  all  evil,  dark,  fearful  realities,  and 
who  entices  mankind  to  sin.  The  wickedness,  gloom,  .and  misery 
of  corrupt  souls  reveal  his  likeness  and  his  kingdom.  The  former 
manifests  himself  in  the  glories  of  the  world  and  in  the  divine  quaUties 
of  the  soul.  The  latter  manifests  himself  in  the  whole  history  of  tempta- 
tion and  sin  and  in  the  vicious  tendencies  of  the  heart.  Good  men, 
those  possessing  pre-eminently  the  moral  qualities  of  God,  are  his  chil- 
dren, are  bom  of  him, — that  is,  are  inspired  and  led  by  him.  Bad 
men,  those  possessing  in  a  ruling  degree  the  qualities  of  the  devil,  are 
his  children,  are  born  of  him, — that  is,  are  animated  and  governed  by 
his  spirit. 

Whether  the  evangelist  gave  to  his  own  mind  any  philosophical 
account  of  the  origin  and  destiny  of  the  devil  or  not  is  a  question  con- 
cerning which  his  writings  are  not  explicit  enough  for  us  to  determine. 
In  the  beginning  he  represents  God  as  making,  by  means  of  the  Logos, 
all  things  that  were  made,  and  his  light  as  shining  in  darkness  that  com- 
prehended it  not.  Now,  he  may  have  conceived  of  ma4:ter  as  uncreated, 
eternally  existing  in  formless  night,  the  ground  of  the  devil's  being,  and 
may  have  limited  the  work  of  creation  to  breaking  up  the  sightless 
chaos,  defining  it  into  orderly  shapes,  filling  it  with  light  and  motion, 
and  peopling  it  with  children  of  heaven.  Such  was  the  Persian  faith, 
familiar  at  that  time  to  the  Jews.  Neander,  with  others,  objects  to 
this  view  that  it  would  destroy  John's  monotheism  and  make  him  a 
dualist,  a  believer  in  two  self-existents,  aboriginal  and  everlasting  antago- 


306  JOHN'S   DOCTRINE   OF  A   FUTURE   LIFE. 


nists.  It  only  needs  to  be  observed,  in  reply,  that  John  was  not  a  phi- 
losopher of  such  thorough  dialectic  training  as  to  render  it  impossible 
for  inconsistencies  to  coexist  in  his  thoughts.  In  fact,  any  one  who  will 
examine  the  beliefs  of  even  such  men  as  Origen  and  Augustine  will  per- 
ceive that  such  an  objection  is  not  valid.  Some  writers  of  ability  and 
eminence  have  tried  to  maintain  that  the  Johannean  conception  of  Satan 
was  of  some  exalted  archangel  who  apostatized  from  the  law  of  God  and 
fell  from  heaven  into  the  abyss  of  night,  sin,  and  woe.  They  could  have 
been  led  to  such  an  hypothesis  only  by  preconceived  notions  and  preju- 
dices, because  there  is  not  in  John's  writings  even  the  obscurest  intima- 
tion of  such  a  doctrine.  On  the  contrary,  it  is  written  that  the  devil  is  a 
liar  and  the  father  of  lies  from  the  beginning, — the  same  phrase  used  to  de- 
note the  primitive  companionship  of  God  and  his  Logos  anterior  to  the 
creation.  The  devil  is  spoken  of  by  John,  with  prominent  consistency, 
as  bearing  the  same  relation  to  darkness,  falsehood,  sin,  and  death  that 
God  bears  to  light,  truth,  righteousness,  and  life, — that  is,  as  being  their 
original  personality  and  source.  "Whether  the  belief  itself  be  true  or  not, 
be  reconcilable  with  pure  Christianity  or  not,  in  our  opinion  John  un- 
doubtedly held  the  belief  of  the  personality  of  the  source  of  wickedness, 
and  supposed  that  the  great  body  of  mankind  had  been  seduced  by 
him  from  the  free  service  of  heaven,  and  had  become  infatuated  in  his 
bondage. 

Just  here  in  the  scheme  of  Christianity  arises  the  necessity,  appears 
the  profound  significance  in  the  apostolic  belief,  of  that  disinterested 
interference  of  God .  through  his  revelation  in  Christ  which  aimed  to 
break  the  reigning  power  of  sin  and  redeem  lost  men  from  the  tyranny 
of  Satan.  "  For  this  purpose  the  Son  of  God  was  manifested,  that  he 
might  destroy  the  works  of  the  devil."  That  is  to  say,  the  revelation  of 
the  nature  and  will  of  God  in  the  works  of  the  creation  and  in  the  human 
soul  was  not  enough,  even  when  aided  by  the  law  of  Moses,  to  preserve  men 
in  the  truth  and  the  life.  They  had  been  seduced  by  the  evil  one  into 
sin,  alienated  from  the  Divine  favor,  and  plunged  in  darkness  and  death. 
A  fuller,  more  powerful  manifestation  of  the  character,  claims,  attractions 
of  the  Father  was  necessary  to  recall  the  benighted  wanderers  from  their 
lost  state  and  restore  them  to  those  right  relations  and  to  that  conscious 
communion  with  God  in  which  alone  true  life  consists.  Then,  and  for 
that  purpose,  Jesus  Christ  was  commissioned  to  appear, — a  pre-existent 
being  of  most  exalted  rank,  migrating  from  the  super-stellar  sphere  into 
this  world,  to  embody  and  mirror  forth  through  the  flesh  those  charac- 
teristics which  are  the  natural  attributes  of  God  the  Father  and  the 
essential  conditions  of  heaven  the  home.  In  him  the  glorious  features 
of  the  Divinity  were  miniatured  on  a  finite  scale  and  perfectly  exhibited, 
*'  thus  revealing,''  (as  Neander  says,  in  his  exposition  of  John's  doctrine,) 
"  for  the  first  time,  in  a  comprehensible  manner,  what  a  being  that  God  is 
whose  holy  personality  man  was  created  to  represent."    So  Philo  says, 


JOHN'S   DOCTRINE   OF   A   FUTURE    LIFE.  .  307 


"  The  Logos  is  the  image  of  God,  and  man  is  the  image  of  the  Logos/'^^ 
Therefore,  according  to  this  view,  man  is  the  image  of  the  image  of  God. 
The  dimmed,  imperfect  reflection  of  the  Father,  originally  shining  in 
nature  and  the  soul,  would  enable  all  who  had  not  suppressed  it  and  lost 
the  knowledge  of  it,  to  recognise  at  once  and  adore  the  illuminated  image 
of  Him  manifested  and  moving  before  them  in  the  person  of  the  Son ; 
the  faint  gleams  of  Divine  qualities  yet  left  within  their  souls  would  spon- 
taneously blend  with  the  full  splendors  irradiating  the  form  of  the  in- 
spired and  immaculate  Christ.  Thus  they  would  enter  into  a  new  and 
intensified  communion  with  God,  and  experience  an  unparalleled  depth 
of  peace  andjoy,  an  inspired  assurance  of  eternal  life.  But  those  who,  by 
worldliness  and  wickedness,  had  obscured  and  destroyed  all  their  natural 
knowledge  of  God  and  their  affinities  to  him,  being  without  the  inward 
preparation  and  susceptibility  for  the  Divine  which  the  Savior  embodied 
and  manifested,  would  not  be  able  to  receive  it,  and  thus  would  pass  an . 
infallible  sentence  upon  themselves.  "  When  the  Comforter  is  come,  he 
will  convict  the  world  of  sin,  because  they  believe  not  on  me."  "  He 
that  believeth  on  the  Son  hath  eternal  life ;  but  he  that  believeth  not  is 
condemned  already,  in  that  he  loveth  darkness  rather  than  light." 
**  Hereby  know  we  the  spirit  of  truth  and  the  spirit  of  error :  he  that 
knoweth  God  heareth  us  ;  he  that  is  not  of  God  heareth  not  us."  "Who 
is  a  liar  but  he  that  denieth  that  Jesus  is  the  Christ?"  The  idea  is,  that 
such  a  denial  must  be  caused  by  inward  depravity,  could  only  spring  from 
an  evil  character. 

In  the  ground-thought  just  presented  we  may  find  the  explanation  of 
the  seemingly  obscure  and  confused  use  of  terms  in  the  following  in- 
stances, and  learn  to  understand  more  fully  John's  idea  of  the  effect  of 
spiritual  contact  with  Christ.  "  He  that  doeth  righteousness  is  born  of 
God."  "  He  that  believeth  Jesus  to  be  the  Christ  is  born  of  God."  "  He 
that  denieth  the  Son,  the  same  hath  not  the  Father."  "  He  that  hath  the 
Son  hath  life."  These  passages  all  become  perspicuous  and  concordant 
in  view  of  John's  conception  of  the  inward  unity  of  truth,  or  the  uni^ 
versal  oneness  of  the  Divine  life,  in  God,  in  Christ,  in  all  souls  that  par- 
take  of  it.  A  character  in  harmony  with  the  character  of  God  will,  by 
virtue  of  its  inherent  light  and  affinity,  recognise  the  kindred  attributes 
or  characteristics  of  God,  wherever  manifested.  He  who  perceives  and 
embraces  the  Divinity  in  the  character  of  Christ  proves  thereby  that  he 
was  prepared  to  receive  it  by  kindred  qualities  residing  in  himself, — 
proves  that  he  was  distinctively  of  God.  He  who  fails  to  perceive  the 
peculiar  glory  of  Christ  proves  thereby  that  he  Was  alienated  and  blinded 
by  sin  and  darkness,  distinctively  of  the  evil  one.  Varying  the  expres- 
sion to  illustrate  the  thought,  if  the  light  and  warmth  of  a  living  love 
of  God  were  in  a  soul,  it  would  necessarily,  when  brought  into  contact 
with  the  concentrated  radiance  of  Divinity  incarnated  and  beaming  in 

» thilo,  Tol.  i.  p.  106. 


308  JOHN'S   DOCTRINE   OF  A   FUTURE   LIFE. 


Christ,  effect  a  more  fervent,  conscious,  and  abiding  union  with  the 
Father  than  could  be  known  before  he  was  thus  revealed.  But  if  iniqui- 
ties, sinful  lusts,  possessing  the  soul,  had  made  it  hard  and  cold,  even  the 
blaze  of  spotless  virtues  and  miraculous  endowments  in  the  manifesting 
Messiah  would  be  the  radiation  of  light  upon  darkness  insensible  to  it. 
Therefore,  the  presentation  of  the  Divine  contents  of  the  soul  or  cha- 
racter of  Jesus  to  different  persons  was  an  unerring  test  of  their  pre- 
vious moral  state:  the  good  would  apprehend  him  with  a  thrill  of 
unison,  the  bad  would  not.  To  have  the  Son,  to  have  the  Father,  to 
have  the  truth,  to  have  eternal  life, — all  are  the  same  thing:  hence, 
where  one  is  predicated  or  denied  all  are  predicated  or  denied. 

Continuing  our  investigation,  we  shall  find  the  distinction  drawn  of  a 
sensual  or  perishing  life  and  a  spiritual  or  eternal  life.  The  term  world 
{/cosmos)  is  used  by  John  apparently  in  two  different  senses.  First,  it 
seems  to  signify  all  mankind,  divided  sometimes  into  the  unbelievers 
and  the  Christians.  "  Christ  is  the  propitiation  for  our  sins,  and  not  for 
ours  only,  but  also  for  the  sins  of  the  whole  world."  "  God  sent  not  his 
Son  to  condemn  the  world,  but  that  the  world  through  him  might  be 
saved."  It  is  undeniable  that  '*  world"  here  means  not  the"  earth,  but 
the  men  on  the  earth.  Secondly,  "world"  in  the  dialect  of  John  means 
all  the  evil,  all  the  vitiating  power,  of  the  material  creation.  "  Now  shall 
the  Prince  of  this  world  be  cast  out."  It  is  not  meant  that  this  is  the 
devil's  world,  because  John  declares  in  the  beginning  that  God  made  it; 
but  he  means  that  all  diabolic  influence  comes  from  the  darkness  of 
matter  fighting  against  the  light  of  Divinity,  and  by  a  figure  he  says 
"world,"  meaning  the  evils  in  the  world,  meaning  all  the  follies,  vanities, 
sins,  seductive  influences,  of  the  dark  and  earthy,  the  temporal  and 
sensual.  In  this  case  the  love  of  the  world  means  almost  precisely  what 
is  expressed  by  the  modern  word  xoorldliness.  "  Love  not  the  world, 
neither  the  things  that  are  in  the  world.  If  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him." 

In  a  vein  strikingly  similar,  Philo  writes,  "It  is  impossible  for  the 
love  of  the  world  and  Ihe  love  of  God  to  coexist,  as  it  is  impossible  for 
light  and  darkness  to  coexist."^*  "  For  all  that  is  in  the  world,"  says 
John,  "the  lust  of  the  flesh,  and  the  greed  of  the  eyes,  and  the  pomp  of 
living,  is  not  of  the  Father,  but  is  of  the  world.  And  the  world  passes 
away,  with  the  lust  thereof:  but  he  that  does  the  will  of  God  abides  for- 
ever." He  who  is  taken  up  and  absorbed  in  the  gauds  and  pleasures  of 
time  and  sense  has  no  deep  spring  of  religious  experience :  his  enjoy- 
ments are  of  the  decaying  body ;  his  heart  and  his  thoughts  are  set  on 
things  which  soon  fly  away.  But  the  earnest  believer  in  God  pierces 
through  all  these  superficial  and  transitory  objects  and  pursuits,  and 
fastens  his  affections  to  imperishable  verities :  he  feels,  far  down  in  his 
soul,  the  living  well  of  faith  and  fruition,  the  cool  fresh  fountain  of 

36  Philo,  vol.  ii.  p.  649. 


JOHN'S   DOCTRINE   OF  A  FUTURE   LIFE.  309 

spiritual  hope  and  joy,  whose  stream  of  life  flows  unto  eternity.  The 
vain  sensualist  and  hollow  worldling  has  no  true  life  in  him :  his  love 
reaches  not  beyond  the  grave.  The  loyal  servant  of  duty  and  devout 
worshipper  of  God  has  a  spirit  of  conscious  superiority  to  death  and 
oblivion:  though  the  sky  fall,  and  the  mountains  melt,  and  the  seas 
fade,  he  knows  he  shall  survive,  because  immaterial  truth  and  love  are 
deathless.  The  whole  thought  contained  in  the  texts  we  are  considering 
is  embodied  with  singular  force  and  beauty  in  the  following  passage  from 
one  of  the  sacred  books  of  the  Hindus: — "Who  would  have  immortal 
life  must  beware  of  outward  things,  and  seek  inward  truth,  purity,  and 
faith ;  for  the  treacherous  and  evanescent  world  flies  from  its  votaries, 
like  the  mirage,  or  devil-car,  which  moves  so  swiftly  that  one  cannot 
ascend  it."  The  mere  negation  of  real  life  or  blessedness  is  predicated 
of  the  careless  worldling  ;  positive  death  or  miserable  condemned  unrest 
is  predicated  of  the  bad-hearted  sinner.  Both  these  classes  of  men, 
upon  accepting  Christ, — that  is,  upon  owning  the  Divine  characteristics 
incarnate  in  him, — enter  upon  a  purified,  exalted,  and  new  experience. 
"He  that  hates  his  brother  is  a  murderer  and  abides  in  death."  "We 
know  that  we  have  passed  from  death  unto  life,  because  we  love  the 
brethren."  This  new  experience  is  distinctively,  emphatically,  life ;  it  is 
spiritual  peace,  joy,  trust,  communion  with  God,  and  therefore  immortal. 
It  brings  with  it  its  own  sufficient  evidence,  leaving  its  possessor  free 
from  misgiving  doubts,  conscious  of  his  eternity.  "  He  that  believeth  on 
the  Son  of  God  hath  the  witness  in  himself."  "Hereby  know  we  that 
we  dwell  in  him  and  he  in  us,  because  he  hath  given  us  of  his  spirit." 
"  That  ye  may  know  that  ye  have  eternal  life." 

The  objects  of  Christ's  mission,  so  far  as  they  refer  to  the  twofold  pur- 
pose of  revealing  the  Father  by  an  impersonation  of  his  image,  and 
giving  new  moral  life  to  men  by  awakening  within  them  a  conscious 
fellowship  with  Divine  truth  and  goodness,  have  already  been  unfolded. 
But  this  does  not  include  the  whole:  all  this  might  have  been  accom- 
plished by  his  appearance,  authoritative  teachings,  miracles,  and  return 
to  heaven,  without  dying.  Why,  then,  did  he  die  ?  What  was  the 
meaning  or  aim  of  his  death  and  resurrection  ?  The  apostle  conceives 
that  he  came  not  only  to  reveal  God  and  to  regenerate  men,  but  also  to 
be  a  "  propitiation"  for  men's  sins,  to  redeem  them  from  the  penalty  of 
their  sins ;  and  it  was  for  this  end  that  he  must  suffer  the  doom  of 
physical  death.  "  Ye  know  that  he  was  manifested  to  take  away  our 
sins."  It  is  the  more  difficult  to  tell  exactly  what  thoughts  this  language 
was  intended  by  John  to  convey,  because  his  writings  are  so  brief  and 
miscellaneous,  so  unsystematic  and  incomplete.  He  does  not  explain 
his  own  terms,  but  writes  as  if  addressing  those  who  had  previously  re- 
ceived such  oral  instruction  as  would  make  the  obscurities  clear,  the 
hints  complete,  and  the  fragments  whole.  We  will  first  quote  from  John 
all  the  important  texts  bearing  on  the  point  before  us,  and  then  endeavor 
to  discern  and  explain  their  sense.     "If  we  walk  in  the  light  as  God  is 


310  JOHN'S   DOCTRINE   OF   A   FUTURE    LIFE. 


in  the  light,  the  blood  of  Jesus  Christ,  his  Son,  cleanseth  us  from  all 
sin/'  "  He  is  the  propitiation  for  our  sins/'  "  Your  sins  are  forgiven 
through  his  name/'  "The  whole  world  is  subject  to  the  evil  one." 
These  texts,  few  and  vague  as  they  are,  comprise  every  thing  directly 
said  by  John  upon  the  atonement  and  redemption  :  other  relevant  pass- 
ages merely  repeat  the  same  substance.  Certainly  these  statements  do 
not  of  themselves  teach  any  thing  like  the  Augustinian  doctrine  of  ex- 
piatory sufferings  to  placate  the  Father's  indignation  at  sin  and  sinners, 
or  to  remove,  by  paying  the  awful  debt  of  justice,  the  insuperable  bars 
to  forgiveness.  Nothing  of  that  sort  is  anywhere  intimated  in  the 
Johannean  documents,  even  in  the  faintest  manner.  So  far  from  saying 
that  there  was  unwillingness  or  inability  in  the  Father  to  take  the 
initiative  for  our  ransom  and  pardon,  he  expressly  avows,  "Herein  is 
love,  not  that  we  loved  God,  but  that  he  loved  us  and  sent  his  Son  to  be 
the  propitiation  for  our  sins."  Instead  of  exclaiming,  with  the  majority 
of  modern  theologians,  "  Believe  in  the  atoning  death,  the  substitutional 
sufferings,  of  Christ,  and  your  sins  shall  then  all  be  washed  away,  and 
you  shall  be  saved,"  he  explicitly  says,  "If  we  confess  our  sins,  he  is 
faithful  and  just  to  forgive  us  our  sins."  And  again:  "Whosoever 
believeth  in  him" — not  in  his  death,  but  in  him — "shall  have  eternal 
life."  The  allusions  in  John  to  the  doctrine  of  redemption  and  recon- 
ciliation do  not  mean,  it  is  plain  enough,  the  buying  off  of  the  victims 
of  eternal  condemnation  by  the  vicarious  pains  of  Jesus.  What,  then,  do 
they  mean  ?  They  are  too  few,  short,  and  obscure  for  us  to  decide  this 
question  conclusively  by  their  own  light  alone.  We  must  get  assistance 
from  abroad. 

The  reader  will  remember  that  it  was  the  Jewish  belief,  and  the 
retained  belief  of  the  converts  to  Christianity,  at  that  time,  that  men's 
souls,  in  consequence  of  sin,  were  doomed  upon  leaving  the  body  to 
descend  into  the  under-world.  This  was  the  objective  penalty  of  sin, 
inherited  from  Adam.  Now,  Christ  in  his  superangelic  state  in  heaven 
was  not  involved  in  sin  or  in  its  doom  of  death  and  subterranean  banish- 
ment. Yet  at  the  will  of  the  Father  he  became  a  man,  went  through  our 
earthly  experiences,  died  like  a  sinner,  and  after  death  descended  into 
the  prison  of  disembodied  souls  below,  then  rose  again  and  ascended 
into  heaven  to  the  Father,  to  show  men  that  their  sins  were  forgiven, 
the  penalty  taken  away,  and  the  path  opened  for  them  too  to  rise  to 
eternal  life  in  the  celestial  mansions  with  Christ  "and  be  with  him 
where  he  is."  Christ's  death,  then,  cleanses  men  from  sin,  he  is  a  pro- 
pitiation for  their  sins,  in  two  ways.  First,  by  his  resurrection  from  the 
power  of  death  and  his  ascent  to  heaven  he  showed  men  that  God  had 
removed  the  great  penalty  of  sin:  by  his  death  and  ascension  he  was  the 
medium  of  giving  them  this  knowledge.  Secondly,  the  joy,  gratitude, 
love  to  God,  awakened  in  them  by  such  glorious  tidings,  would  purify 
their  natures,  exalt  their  souls  into  spiritual  freedom  and  virtue,  into  a 
blessed  and  Divine  life.    According  to  this  view,  Christ  was  a  vicarious 


JOHN'S  DOCTRINE   OF   A  FUTURE   LIFE.  811 


sacrifice,  not  in  the  sense  that  he  suffered  instead  of  the  guilty,  to  pur- 
chase their  redemption  from  the  iron  justice  of  God,  but  in  the  sense 
that,  when  he  was  personally  free  from  any  need  to  suffer,  he  died  for  the 
sake  of  others,  to  reveal  to  them  the  mighty  boon  of  God's  free  grace, 
assuring  them  of  the  wondrous  gift  of  a  heavenly  immortality.  This 
representation  perfectly  fills  and  explains  the  language,  without  violence 
or  arbitrary  suppositions, — does  it  in  harmony  with  all  the  exegetical  con- 
siderations, historical  and  grammatical;  which  no  other  view  that  we 
know  of  can  do. 

There  are  several  independent  facts  which  lend  strong  confirmation  to 
the  correctness  of  the  exposition  now  given.  We  know  that  we  have  not 
directly  proved  the  justice  of  that  exposition,  only  constructively,  infe- 
rentially,  established  it ;  not  shown  it  to  be  true,  only  made  it  appear 
plausible.  But  that  plausibiKty  becomes  an  extreme  probability — nay, 
shall  we  not  say  certainty  ? — when  we  weigh  the  following  testimonies  for 
it.  First,  this  precise  doctrine  is  unquestionably  contained  in  other 
parts  of  the  New  Testament.  "We  have  in  preceding  chapters  demon- 
strated its  existence  in  Paul's  epistles,  in  Peter's,  in  the  Epistle  to  the 
Hebrews,  and  in  the  Apocalypse.  Therefore,  since  John's  phraseology 
is  better  explained  by  it  than  by  any  other  hypothesis,  it  is  altogether 
likely  that  his  real  meaning  was  the  same. 

Secondly,  the  terms  "light"  and  "darkness,''  so  frequent  in  this- evan- 
gelist, were  not  originated  by  him,  but  adopted.  They  were  regarded 
by  the  Persian  theology,  by  Plato,  by  Philo,  by  the  Gnostics,  as  having  a 
physical  basis  as  well  as  a  spiritual  significance.  In  their  conceptions, 
physical  light,  as  well  as  spiritual  holiness,  was  an  eflflux  or  manifestation 
from  the  supernal  God ;  physical  darkness,  as  well  as  spiritual  depravity, 
was  an  emanation  or  effect  from  the  infernal  Satan,  or  principle  of  evil. 
Is  it  not  so  in  the  usage  of  John  ?  He  uses  the  terms,  it  is  true,  pre- 
vailingly in  a  moral  sense :  still,  there  is  much  in  his  statements  that 
looks  as  if  he  supposed  they  had  a  physical  ground.  If  so,  then  how 
natural  is  this  connection  of  thought !  All  good  comes  from  the 
dazzling  world  of  God  beyond  the  sky ;  all  evil  comes  from  the  nether 
world  of  his  adversary,  the  prince  of  darkness.  That  John  believed  in 
a  local  heaven  on  high,  the  residence  of  God,  is  made  certain  by  scores 
of  texts  too  plain  to  be  evaded.  Would  he  not,  then,  in  all  probability, 
believe  in  a  local  hell  ?  Believing,  as  he  certainly  did,  in  a  devil,  the 
author  and  lord  of  darkness,  falsehood,  and  death,  would  he  not  con- 
ceive a  kingdom  for  him?  In  the  development  of  ideas  reached  at 
that  time,  it  is  evident  that  the  conception  of  God  implied  an  upper 
world,  his  resplendent  abode,  and  that  the  conception  of  Satan  equally 
implied  an  under-world,  his  gloomy  realm.  To  the  latter  human  souls 
were  doomed  by  sin.  From  the  former  Christ  came,  and  returned 
to  it  again,  to  show  that  the  Father  would  forgive  our  sins  and  take  us 
there. 

Thirdly,  John  expected  that  Christ,  after  death,  would  return  to  the 


312  JOHN'S  DOCTRINE  OF  A  FUTURE  LIFE. 


Father  in  heaven.  This  appears  from  clear  and  reiterated  statements  in 
his  reports  of  the  Savior's  words.  But  after  the  resurrection  he  tells  us 
that  Jesus  had  not  yet  ascended  to  the  Father,  but  was  just  on  the  point 
of  going.  "  Touch  me  not,  for  I  am  not  yet  ascended  to  my  Father ; 
but  go  to  my  brethren,  and  say  unto  them,  I  ascend  unto  my  Father.'^ 
Where,  then,  did  h#  suppose  the  soul  of  his  crucified  Master  had  been 
during  the  interval  between  his  death  and  his  resurrection?  Dormant  in 
the  body,  dead  with  the  body,  laid  in  the  tomb  ?  That  is  opposed  to  the 
doctrine  of  uninterrupted  life  which  pervades  his  writings.  Besides, 
such  a  belief  was  held  only  by  the  Sadducees,  whom  the  New  Testament 
stigmatizes.  To  assume  that  such  was  John's  conception  of  the  fact  is  an 
arbitrary  supposition,  without  the  least  warrant  from  any  source  what- 
ever. If  he  imagined  the  soul  of  Jesus  during  that  time  to  have  been 
neither  in  heaven  nor  in  the  sepulchre,  is  it  not  pretty  sure  that  he 
supposed  it  was  in  the  under-world, — the  common  receptacle  of  souls, 
— where,  according  to  the  belief  of  that  age,  every  man  went  after 
death? 

Fourthly,  it  is  to  be  observed,  in  favor  of  this  general  interpretation, 
that  the  doctrine  it  unfolds  is  in  harmony  with  the  contemporary  opi- 
nions,— a  natural  development  from  them, — a  development  which  would 
be  forced  upon  the  mind  of  a  Jewish  Christian  accepting  the  resurrection 
of  Christ  as  a  fact.  It  was  the  Jewish  opinion  that  God  dwelt  with  his 
holy  angels  in  a  world  of  everlasting  light  above  the  firmament.  It  was 
the  Jewish  opinion  that  the  departed  souls  of  men,  on  account  of  sin, 
were  confined  beneath  the  earth  in  Satan's  and  death's  dark  and  slum- 
berous cavern  of  shadows.  It  was  the  Jewish  opinion  that  the  Messiah 
would  raise  the  righteous  dead  and  reign  with  them  on  earth.  Now, 
the  first  Christians  clung  to  the  Jewish  creed  and  expectations,  with 
such  modifications  merely  as  the  variation  of  the  actual  Jesus  and  his 
deeds  from  the  theoretical  Messiah  and  his  anticipated  achievements 
compelled.  Then,  when  Christ — having  been  received  as  the  bringer 
of  glad  tidings  from  the  Father — died,  and  after  three  days  rose  from 
the  dead  and  ascended  to  God,  promising  his  brethren  that  where  he 
was  they  should  come,  must  they  not  have  regarded  it  all  as  a  dramatic 
exemplification  of  the  fact  that  the  region  of  death  was  no  longer  a 
hopeless  dungeon,  since  one  mighty  enough  to  solve  its  chains  and 
burst  its  gates  had  returned  from  it?  must  they  not  have  considered 
him  as  a  pledge  that  their  sins  were  forgiven,  their  doom  reversed,  and 
heaven  attainable  ? 

John,  in  common  with  all  the  first  Christians,  evidently  expected  that 
the  second  advent  of  the  Lord  would  soon  take  place,  to  consummate 
the  objects  he  had  left  unfinished, — to  raise  the  dead  and  judge  them, 
justifying  the  worthy  and  condemning  the  unworthy.  There  was  a  well- 
known  Jewish  tradition  that  the  appearance  of  Antichrist  would  imme- 
diately precede  the  triumphant  coming  of  the  Messiah.  John  says, 
"  Even  now  are  there  many  Antichrists :  thereby  we  know  that  it  is  the 


JOHN'S   DOCTRINE    OF   A   FUTURE   LIFE.  31^ 


last  hour.""  "  Abide  in  him,  that,  when  he  shall  appear,  we  may  not  be 
ashamed  before  him  at  his  coming."  "That  we  may  have  boldness  in  the 
day  of  judgment."  The  evangelist's  outlook  for  the  return  of  the  Savior 
is  also  shown  at  the  end  of  his  Gospel.  "  Jesus  said  not  unto  him,  '  He 
shall  not  die ;'  but,  *  If  I  will  that  he  tarry  till  I  come,  what  is  that  to 
thee  2'  "  That  the  doctrine  of  a  universal  resurrection — ^which  the  Jews 
j*obably  derived,  through  their  communication  with  the  Persians,  from 
the  Zoroastrian  system,  and,  with  various  modifications,  adopted — is  em- 
bodied in  the  following  passage,  who  can  doubt?  "The  hour  is  coming 
when  all  that  are  in  the  graves  shall  hear  the  voice  of  the  Son  of  Man 
and  shall  come  forth."  That  a  general  resurrection  would  literally 
occur  under  the  auspices  of  Jesus  was  surely  the  meaning  of  the  writer 
of  those  words.  Whether  that  thought  was  intended  to  be  conveyed  by 
Christ  in  the  exact  terms  he  really  used  or  not  is  a  separate  question, 
with  which  we  are  not  now  concerned,  our  object  being  simply  to  set 
forth  John's  views.  Some  commentators,  seizing  the  letter  and  neglect- 
ing the  spirit,  have  inferred  from  various  texts  that  John  expected  that 
the  resurrection  would  be  limited  to  faithful  Christians, — just  as  the  more 
rigid  of  the  Pharisees  confined  it  to  the  righteous  Jews.  "  Except  ye  eat 
the  flesh  of  the  Son  of  Man  and  drink  his  blood,  ye  have  no  life  in 
you.  Whoso  eateth  my  flesh  and  drinketh  my  blood  hath  eternal  life ; 
and  I  will  raise  him  up  at  the  last  day."  To  force  this  figure  into  a  literal 
meaning  is  a  mistake ;  for  in  the  preceding  chapter  it  is  expressly  said 
that  "  They  that  have  done  good  shall  come  forth  unto  the  resurrection 
of  life ;  they  that  have  done  evil  unto  the  resurrection  of  condemnation." 
Both  shall  rise  to  be  judged ;  but — as  we  conceive  the  most  probable  sense 
of  the  phrases — the  good  shall  be  received  to  heaven,  the  bad  shall  be 
remanded  to  the  under-world.  "  Has  no  life  in  him"  of  course  cannot 
mean  is  absolutely  dead,  annihilated,  but  means  has  not  faith  and  virtue, 
the  elements  of  blessedness,  the  qualifications  for  heaven.  The  par- 
ticular figurative  use  of  words  in  these  texts  may  be  illustrated  by  parallel 
idioms  from  Philo,  who  says,  "  Of  the  living  some  are  dead ;  on  the  con- 
trary, the  dead  live.  For  those  lost  from  the  life  of  virtue  are  dead, 
though  they  reach  the  extreme  of  old  age ;  while  the  good,  though  they 
are  disjoined  from  the  body,  live  immortally."^  Again  he  writes, 
"  Deathless  life  delivers  the  dying  pious  ;  but  the  dying  impious  everlast- 
ing death  seizes."^^  And  a  great  many  passages  plainly  show  that  one 
element  of  Philo's  meaning,  in  such  phrases  as  these,  is,  that  he  believed 
that,  upon  their  leaving  the  body,  the  souls  of  the  good  would  ascend  to 
heaven,  while  the  souls  of  the  bad  would  descend  to  Hades.  These  dis- 
criminated events  he  supposed  would  follow  death  at  once.  His  thorough 
Platonism  had  weaned  him  from  the  Persian-Pharisaic  doctrine  of  a 


37  See  the  able  and  impartial  discussion  of  Johii's  belief  on  this  subject  contained  in  Lucke'a 
Commentary  on  the  First  Epistle  of  John,  i.  18-28. 
»  Vol.  i.  p.  554.  39  Ibid.  p.  233. 


314  JOHN'S   DOCTRINE    OF   A   FUTURE    LIFE. 


common  intermediate  state  detaining  the  dead  below  until  the  triumph- 
ant advent  of  a  Redeemer  should  usher  in  the  great  resurrection  and 
final  judgment.'*® 

John  declares  salvation  to  be  conditional.  "  The  blood  of  Christ" — 
that  is,  his  death  and  what  followed — "cleanses  us  from  all  sin,  if  we  walk 
in  the  light  as  he  is  in  the  light;"  not  otherwise.  "He  that  believeth 
not  the  Son  shall  not  see  eternal  life,  but  the  wrath  of  God  abideth  ^n 
him."  "If  any  man  see  his  brother  commit  a  sin  which  is  not  unto  death, 
he  shall  pray,  and  shall  receive  life  for  them  that  sin  not  unto  death. 
There  is  a  sin  unto  death  :  I  do  not  say  that  he  shall  pray  for  it."  "  Be- 
loved, now  are  we  the  sons  of  God,  and  it  doth  not  yet  appear  what  we 
shall  be ;  but  we  know  that  when  he  [Christ]  shall  appear  we  shall  be 
like  him,  for  we  shall  see  him  as  he  is.  Every  man  that  hath  this  hope 
in  him  purifieth  himself,  even  as  he  is  pure."  The  heads  of  the  doctrine 
which  seems  to  underlie  these  statements  are  as  follow.  Christ  shall 
come  again.  All  the  dead  shall  rise  for  judicial  ordeal.  Those  counted 
worthy  shall  be  accepted,  be  transfigured  into  the  resemblance  of  the 
glorious  Redeemer  and  enter,  into  eternal  blessedness  in  heaven.  The 
rest  shall  be  doomed  to  the  dark  kingdom  of  death  in  the  under-world, 
to  remain  there — for  aught  that  is  hinted  to  the  contrary — forever.  From 
these  premises  two  practical  inferences  are  drawn  in  exhortations.  First, 
we  should  earnestly  strive  to  fit  ourselves  for  acceptance  by  moral 
purity,  brotherly  love,  and  pious  faith.  Secondly,  we  should  seek  pardon 
for  our  sins  bj'-  confession  and  prayer,  and  take  heed  lest  by  aggravated 
sin  we  deprave  our  souls  beyond  recovery.  •  There  are  those  who  sin 
unto  death,  for  whom  it  is  hopeless  to  pray.  Light,  truth,  and  the  divine 
life  of  heaven  can  never  receive  them ;  darkness,  falsehood,  and  the  deep 
realm  of  death  irrevocably  swallow  them. 

And  now  we  may  sum  up  in  a  few  words  the  essential  results  of  this 
whole  inquiry  into  the  principles  of  John's  theology,  especially  as  com- 
posing and  shown  in  his  doctrine  of  a  future  life.  First,.  God  is  personal 
love,  truth,  light,  holiness,  blessedness.  These  realities,  as  concentrated 
in  their  incomprehensible  absoluteness,  are  the  elements  of  his  infinite 
being.  Secondly,  these  spiritual  substances,  as  dififused  through  the 
worlds  of  the  universe  and  experienced  in  the  souls  of  moral  creatures, 
are  the  medium  of  God's  revelation  of  himself,  the  direct  presence  and 
working  of  his  Logos.  Thirdly,  the  persons  who  prevailingly  partake  of 
these  qualities  are  God's  loyal  subjects  and  approved  children,  in  peace- 
ful communion  with  the  Father,  through  the  Son,  possessing  eternal 
life.  Fourthly,  Satan  is  personal  hatred,  falsehood,  darkness,  sin,  misery. 
These  realities,  in  their  abstract  nature  and  source,  are  his  being ;  in  their 
special  manifestations  they  are  his  efflux  and  power.  Fifthly,  the  per- 
sons who  partake  rulingly  of  these  qualities  are  the  devil's  enslaved  sub- 
jects and  lineal  children :  in  sinful  bondage  to  him,  in  depraved  com- 

40  See  vol.  i.  pp.  139,  416,  417,  555,  643,  648;  vol.  ii.  pp.  178,  433. 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      315 


munion  with  him,  they  dwell  in  a  state  of  hostile  banishment  and  un- 
happiness,  which  is  moral  death.  Sixthly,  Christ  was  the  Logos  who, 
descending  from  his  anterior  glory  in  heaven,  and,  appearing  in  mortal 
flesh,  embodied  all  the  Divine  qualities  in  an  unflawed  model  of 
humanity,  gathered  up  and  exhibited  all  the  spiritual  characteristics  of 
the  Father  in  a  stainless  and  perfect  soul  supernaturally  filled  and  illu- 
mined, thus  to  bear  into  the  world  a  more  intelligible  and  effective  reve- 
^lation  of  God  the  Father  than  nature  or  common  humanity  yielded,  to 
shine  with  regenerating  radiance  upon  the  deadly  darkness  of  those  who 
were  groping  in  lying  sins,  "  that  they  might  have  life  and  that  they 
might  have  it  more  abundantly."  Seventhly,  the  fickle  and  perishing 
experience  of  unbelieving  and  wicked  men,  the  vagrant  life  of  sensuality 
and  worldliness,  the  shallow  life  in  vain  and  transitory  things,  gives 
place  in  the  soul  of  a  Christian  to  a  profoundly-earnest,  unchanging  expe- 
rience of  truth  and  love,  a  steady  and  everlasting  life  in  Divine  and  ever- 
lasting things.  Eighthly,  the  experimental  reception  of  the  revealed 
grace  and  verity  by  faith  and  discipleship  in  Jesus  is  accompanied  by 
internal  convincing  proofs  and  seals  of  their  genuineness,  validity,  and 
immortality.  They  awaken  a  new  consciousness,  a  new  life,  inherently 
Divine  and  self-warranting.  Ninthly,  Christ,  by  his  incarnation,  death, 
resurrection,  and  ascension,  was  a  propitiation  for  our  sins,  a  mercy-seat 
pledging  forgiveness ;  that  is,  he  was  the  medium  of  showing  us  that 
mercy  of  God  which  annulled  the  penalty  of  sin,  the  descent  of  souls  to 
the  gloomy  under-world,  and  opened  the  celestial  domains  for  the  ran- 
somed children  of  earth  to  join  the  sinless  angels  of  heaven.  Tenthly, 
Christ  was  speedily  to  make  a  second  advent.  In  that  last  day  the  dead 
should  come  forth  for  judgment,  the  good  be  exalted  to  unfading  glory 
with  the  Father  and  the  Son,  and  the  bad  be  left  in  the  lower  region  of 
noiseless  shadows  and  dreams.  These  ten  points  of  view,  we  believe, 
command  all  the  principal  features  of  the  theological  landscape  which 
occupied  the  mental  vision  of  the  writer  of  the  Gospel  and  epistles  bear- 
ing the  superscription,  John. 


CHAPTER   VI. 

Christ's  teachings  concerning  the  future  life. 

In  approaching  the  teachings  of  the  Savior  himself  concerning  the 
future  fate  of  man,  we  should  throw  off  the  weight  of  creeds  and  pre- 
judices, and,  by  the  aid  of  all  the  appliances  in  our  power,  endeavor  to 
reach  beneath  the  imagery  and  unessential  particulars  of  his  instructions 
to  learn  their  bare  significance  in  truth.     This  is  made  difficult  by  the 


316      CHEIST'S  TEACHINGS  CONCERNING  THE  FUTURE   LIFE. 


singular  perversions  his  religion  has  undergone ;  by  the  loss  of  a  com- 
plete knowledge  of  the  peculiarities  of  the  Messianic  age  in  the  lapse  of 
the  ages  since ;  by  the  almost  universal  change  in  our  associations,  modes 
of  feeling  and  thought,  and  styles  of  speech ;  and  by  the  gradual  accre- 
tion and  hardening  of  false  doctrines  and  sectarian  biases  and  wilfulness. 
As  we  examine  the  words  of  Christ  to  find  their  real  meaning,  there  are 
four  prominent  considerations  to  be  especially  weighed  and  borne  in 
mind. 

First,  we  must  not  forget  the  poetic  Eastern  style  common  to  the 
Jewish  prophets ;  their  symbolic  enunciations  in  bold  figures  of  speech : 
"I  am  the  door;"  "I  am  the  bread  of  life;"  **I  am  the  vine;"  "My 
sheep  hear  my  voice;"  "If  these  should  hold  their  peace,  the  stones 
would  immediately  cry  out."  This  daring  emblematic  language  was  na- 
tural to  the  Oriental  nations ;  and  the  Bible  is  full  of  it.  Is  the  overthrow 
of  a  country  foretold?  It  is  not  said,  "Babylon  shall  be  destroyed,"  but 
"The  sun  shall  be  darkened  at  his  going  forth,  the  moon  shall  be  as 
blood,  the  stars  shall  fall  from  heaven,  and  the  earth  shall  stagger  to  and 
fro  as  a  drunken  man."  If  we  would  truly  understand  Christ's  declara- 
tions, we  must  not  overlook  the  characteristics  of  figurative  language. 
For  "he  spake  to  the  multitude  in  parables,  and  without  a  parable 
spake  he  not  unto  them ;"  and  a  parable,  of  course,  is  not  to  be  taken 
literally,  but  holds  a  latent  sense  and  purpose  which  are  to  be  sought  out. 
The  greatest  injustice  is  done  to  the  teachings  of  Christ  when  his  words 
are  studied  as  those  of  a  dry  scholastic,  a  metaphysical  moralist,  not  as 
those  of  a  profound  poet,  a  master  in  the  spiritual  realm. 

Secondly,  we  must  remember  that  we  have  but  fragmentary  reports  of 
a  small  part  of  the  teachings  of  Christ.  He  was  engaged  in  the  active 
prosecution  of  his  mission  probably  about  three  years, — at  the  shortest 
over  one  year ;  while  all  the  different  words  of  his  recorded  in  the  New 
Testament  would  not  occupy  more  than  five  hours.  Only  a  little  fraction 
of  what  he  said  has  been  transmitted  to  us ;  and  though  this  part  may 
contain  the  essence  of  the  whole,  yet  it  must  naturally  in  some  instances 
be  obscure  and  difficult  of  apprehension.  We  must  therefore  compare 
different  passages  with  each  other,  carefully  probe  them  all,  and  explain, 
so  far  as  possible,  those  whose  meaning  is  recondite  by  those  whose 
meaning  is  obvious.  Some  persons  may  be  surprised  to  think  that  we 
have  but  a  small  portion  of  the  sayings  of  Jesus.  The  fact,  however,  is 
unquestionable.  And  perhaps  there  is  no  more  reason  that  we  should 
have  a  full  report  of  his  words  than  there  is  that  we  should  have  a  com- 
plete account  of  his  doings ;  and  the  evangelist  declares,  "  There  are  also 
many  other  things  which  Jesus  did,  the  which,  if  they  should  every  one 
be  written,  I  suppose  that  even  the  world  itself  could  not  contain  the 
books." 

Thirdly,  when  examining  the  instructions  of  Jesus,  we  should  recollect 
that  he  adopted,  and  applied  to  himself  and  to  his  kingdom,  the  com- 
mon Jewish  phraseology  concerning  the  Messiah  and  the  events  that 


CHKlb^nS  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      317 


were  expected  to  attend  his  advent  and  reign.  But  he  did  not  take 
up  these  phrases  in  the  perverted  sense  held  in  the  corrupt  opinions 
and  earthly  hopes  of  the  Jews :  he  used  them  spiritually,  in  the  sense 
which  accorded  with  the  true  Messianic  dispensation  as  it  was  arranged 
in  the  forecasting  providence  of  God.  No  investigation  of  the  New  Tes- 
tament should  be  unaccompanied  by  an  observance  of  the  fundamental 
rule  of  interpretation, — namely,  that  the  student  of  a  book,  especially 
of  ah  ancient,  obscure,  and  fragmentary  book,  should  imbue  himself  as 
thoroughly  as  he  can  with  the  knowledge  and  spirit  of  the  opinions, 
events,  influences,  circumstances,  of  the  time  when  the  document  was 
written,  and  of  the  persons  who  wrote  it.  The  inquirer  must  be  equipped 
for  his  task  by  a  mastery  of  the  Eabbinism  of  Gamaliel,  at  whose  feet 
Paul  was  brought  up ;  for  the  Jewish  mind  of  that  age  was  filled,  and 
its  religious  language  directed,  by  this  Eabbinism.  Guided  by  this  prin- 
ciple, furnished  with  the  necessary  information,  in  the  helpful  light  of 
the  best  results  of  modern  critical  scholarship,  we  shall  be  able  to  explain 
many  dark  texts,  and  to  satisfy  ourselves,  at  least  in  a  degree,  as  to  the 
genuine  substance  of  Christ's  declarations  touching  the  future  destinies 
of  men. 

Finally,  he  who  studies  the  New  Testament  with  patient  thoroughness 
and  with  honest  sharpness  will  arrive  at  a  distinction  most  important  to 
be  made  and  to  be  kept  in  view,  namely,  a  distinction  between  the  real 
meaning  of  Christ's  words  in  his  own  mind  and  the  actual  meaning  un- 
derstood in  them  by  his  auditors  and  reporters.^  Here  we  approach  a 
most  delicate  and  vital  point,  hitherto  too  little  noticed,  but  destined  yet 
to  become  prominent  and  fruitful.  A  large  number  of  religious  phrases 
were  in  common  use  among  the  Jews  at  the  time  of  Jesus.  He  adopted 
them,  but  infused  into  them  a  deeper,  a  correct  meaning, — as  Copernicus 
did  into  the  old  astronomic  formulas.  But  the  bystanders  who  listened 
to  his  discourses,  hearing  the  familiar  terms,  seized  the  familiar  meaning, 
and  erroneously  attributed  it  to  him.  It  is  certain  that  the  Savior  was 
often  misunderstood  and  often  not  understood  at  all.  When  he  de- 
clared himself  the  Messiah,  the  people  would  have  made  him  a  king  by 
force !  Even  the  apostles  frequently  grossly  failed  to  appreciate  his 
spirit  and  aims,  wrenched  unwarrantable  inferences  from  his  words,  and 
quarrelled  for  the  precedency  in  his  coming  kingdom  and  for  seats  at 
his  right  hand.  In  numerous  cases  it  is  glaringly  plain  that  his  ideas 
were  far  from  their  conceptions  of  them.  We  have  no  doubt  the  same 
was  true  in  many  other  instances  where  it  is  not  so  clear.  He  repeatedly 
reproves  them  for  folly  and  slowness  because  they  did  not  perceive  the 
sense  of  his  instructions.  Perhaps  there  was  a  slight  impatience  in  his 
tones  when  he  said,  "  How  is  it  that  ye  do  not  understand  that  I  spake 


1  See  this  distinction  affirmed  by  De  Wette,  in  the  preface  to  his  Commentatio  de  Morte  Jesxts 
Christi  Expiatoria.  See  also  Thurn,  Jesus  und  seine  Apostel  in  Widerspruch  in  Ansehung  der 
Lehre  von  der  Ewigen  Verdamnniss.  In  Scherer's  Schriftforsch.  sect.  i.  nr.  4. 

21 


318      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


it  not  to  you  concerning  bread,  that  ye  should  beware  of  the  leaven  of 
the  Pharisees  and  of  the  Sadducees?"  Jesus  uttered  in  established 
phrases  new  and  profoundly  spiritual  thoughts.  The  apostles — educated 
in,  and  full  of,  as  they  evidently  were,  the  dogmas,  prejudices,  and  hopes 
of  their  age  and  land — would  naturally,  to  some  extent,  misapprehend 
his  meaning.  Then,  after  a  tumultuous  interval,  writing  out  his  instruc- 
tions from  memory,  how  perfectly  natural  that  their  own  convictions  and 
sentiments  would  have  a  powerful  influence  in  modifying  and  shaping 
the  animus  and  the  verbal  expressions  in  their  reports!  Under  the 
circumstances,  that  we  should  now  possess  the  very  equivalents  of  Tils 
words  with  strict  literalness,  and  conveying  his  very  intentions  perfectly 
translated  from  the  Aramaean  into  the  Greek  tongue,  would  imply  the 
most  sustained  and  amazing  of  all  miracles.  There  is  nothing  whatever 
that  indicates  any  such  miraculous  intervention.  There  is  nothing  to 
discredit  the  fair  presumption  that  the  writers  were  left  to  their  own 
abilities,  under  the  inspiration  of  an  earnest  consecrating  love  and  truth- 
fulness. And  we  must,  with  due  limitations,  distinguish  between  the 
original  words  and  conscious  meaning  of  the  sublime  Master,  illustrated  by 
the  emphasis  and  discrimination  of  his  looks,  tones,  and  gestures,  and  the 
apprehended  meaning  recorded  long  afterwards,  shaped  and  colored  by 
passing  through  the  minds  and  pens  of  the  sometimes  dissentient  and 
always  imperfect  disciples.  He  once  declared  to  them,  "  I  have  many 
things  to  say  unto  you,  but  ye  are  not  able  to  bear  them."  Admitting 
his  infallibility,  as  we  may,  yet  asserting  their  fallibility,  as  we  must,  and 
accompanied,  too,  as  his  words  now  are  by  many  very  obscuring  circum- 
stances, it  is  extremely  difficult  to  lay  the  hand  on  discriminated  texts 
and  say,  ^'ovroi  ol  ?i6yoi  aXj^divoi  elai  tov  -deov." 

The  Messianic  doctrine  prevalent  among  the  Jews  in  the  time  of 
Jesus  appears  to  have  been  built  up  little  by  little,  by  religious  faith, 
national  pride,  and  priestly  desire,  out  of  literal  interpretations  of  figu- 
rative prophecy,  and  Cabalistic  interpretations  of  plain  language,  and 
Rabbinical  traditions  and  speculations,  additionally  corrupted  in  some 
particulars  by  intercourse  with  the  Persians.  Under  all  this  was  a  central 
spiritual  germ  of  a  Divine  promise  and  plan.  A  Messiah  was  really  to 
come.  It  was  in  answering  the  questions,  what  kind  of  a  king  he  was  to 
be,  and  over  what  sort  of  a  kingdom  he  was  to  reign,  that  the  errors  crept 
in.  The  Messianic  conceptions  which  have  come  down  to  us  through  the 
Prophets,  the  Targums,  incidental  allusions  in  the  New  Testament,  the 
Talmud,  and  the  few  other  traditions  and  records  yet  in  existence,  are 
very  diverse  and  sometimes  contradictory.  They  agreed  in  ardently 
looking  for  an  earthly  sovereign  in  the  Messiah,  one  who  would  rise  up 
in  the  line  of  David  and  by  the  power  of  Jehovah  deliver  his  people, 
punish  their  enemies,  subdue  the  world  to  his  sceptre,  and  reign  with 
Divine  auspices  of  beneficence  and  splendor.  They  also  expected  that 
then  a  portion  of  the  dead  would  rise  from  the  under-world  and  assume 
their  bodies  again,  to  participate  in  the  triumphs  and  blessings  of  his 


CHRIST.'S  TEACHINGS  CONCERNING  THE  FUTURE   LIFE.      319 


earthly  kingdom.  His  personal  reign  in  Judea  was  what  they  usually 
meant  by  the  phrases  "the  kingdom  of  heaven/'  "the  kingdom  of 
God."  The  apostles  cherished  these  ideas,  and  expressed  them  in  the 
terms  common  to  their  countrymen.  But  we  cannot  doubt  that  Jesus 
employed  this  and  kindred  language  in  a  purer  and  deeper  sense,  which 
we  must  take  pains  to  distinguish  from  the  early  and  lingering  errors 
associated  with  it. 

Upon  the  threshold  of  our  subject  we  meet  with  predictions  of  a  second 
coming  of  Christ  from  heaven,  with  power  and  glory,  to  sit  on  his  throne 
and  judge  the  world.  The  portentous  imagery  in  which  these  prophecies 
are  clothed  is  taken  from  the  old  prophets ;  and  to  them  we  must  turn  to 
learn  its  usage  and  force.  The  Hebrews  called  any  signal  manifestation 
of  power — especially  any  dreadful  calamity — a  coming  of  the  Lord.  It  was 
a  coming  of  Jehovah  when  his  vengeance  strewed  the  ground  with  the 
corpses  of  Sennacherib's  host ;  when  its  storm  swept  Jerusalem  as  with 
fire,  and  bore  Israel  into  bondage;  when  its  sword  came  down  upon 
Idumea  and  was  bathed  in  blood  upon  Edom.  "  The  day  of  the  Lord" 
is  another  term  of  precisely  similar  import.  It  occurs  in  the  Old  Tes- 
tament about  fifteen  times.  In  every  instance  it  means  some  mighty 
manifestation  of  God's  power  in  calamity.  These  occasions  are  pictured 
forth  with  the  most  astounding  figures  of  speech.  Isaiah  describes  the 
approaching  destruction  of  Babylon  in  these  terms : — "  The  stars  of  heaven 
and  the  constellations  thereof  shall  give  no  light ;  the  sun  shall  be 
darkened,  the  moon  shall  not  shine,  the  heavens  shall  shake,  and  the 
earth  shall  remove  out  of  her  place  and  be  as  a  frightened  sheep  that 
no  man  taketh  up.''  The  Jews  expected  that  the  coming  of  the  Mes- 
siah would  be  preceded  by  many  fearful  woes,  in  the  midst  of  which  he 
would  appear  with  peerless  pomp  and  might.  The  day  of  his  coming 
they  named  emphatically  the  day  of  the  Lord.  Jesus  actually  ap- 
peared,— not,  as  they  expected,  a  warrior  travelling  in  the  greatness  of 
his  strength,  with  dyed  garments  from  Bozrah,  staining  his  raiment  with 
blood  as  he  trampled  in  the  wine-vat  of  vengeance,  but  the  true  Mes- 
siah, God's  foreordained  and  anointed  Son,  despised  and  rejected  of  men, 
bringing  good  tidings,  publishing  peace.  It  must  have  been  impossible 
for  the  Jews  to  receive  such  a  Messiah  without  explanations.  Those 
few  who  became  converts  apprehended  his  Messianic  language,  at  least 
to  some  extent,  in  the  sense  which  previously  occupied  their  minds.  He 
knew  that  often  he  was  not  understood ;  and  he  frequently  said  to  his 
followers,  "Who  hath  ears  to  hear,  let  him  hear."  His  disciples  once 
asked  him,  "  What  shall  be  the  sign  of  thy  coming,  and  of  the  end  of 
the  world?"  He  replied,  substantially,  "There  shall  be  wars,  famines, 
and  unheard-of  trials ;  and  immediately  after  the  sun  shall  be  darkened, 
the  moon  shall  not  give  her  light,  the  stars  shall  fall  from  heaven,  and 
the  powers  of  the  heavens  shall  be  shaken.  Then  shall  they  see  the 
Son  of  Man  coming  in  the  clouds  of  heaven  with  great  power.  And  he 
shall  sit  upon  the  throne  of  his  glory,  and  all  nations  shaU  be  gathered 


320     CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


before  him,  and  he  shall  separate  them  one  from  another."  That  this 
language  was  understood  by  the  evangelists  and  the  early  Christians,  in 
accordance  with  their  Pharisaic  notions,  as  teaching  literally  a  physical 
reappearance  of  Christ  on  the  earth,  a  resurrection,  and  a  general  judg- 
ment, we  fully  believe.  Those  ideas  were  prevalent  at  the  time,  are 
expressed  in  scores  of  places  in  the  New  Testament,  and  are  the  direct 
strong  assertion  of  the  words  themselves.  But  that  such  was  the  mean- 
ing of  Christ  himself  we  much  more  than  doubt. 

In  the  first  place,  in  his  own  language  in.regard  to  his  second  coming  there 
is  not  the  least  hint  of  a  resurrection  of  the  dead :  the  scene  is  confined 
to  the  living,  and  to  the  earth.  Secondly,  the  figures  which  he  employs  in 
this  connection  are  the  same  as  those  used  by  the  Jewish  prophets  to  de- 
note great  and  signal  events  on  the  earth,  and  may  be  so  taken  here  with- 
out violence  to  the  idiom.  Thirdly,  he  expressly  fixed  the  date  of  the 
events  he  referred  to  within  that  generation  ;  and  if,  therefore,  he  spoke 
literally,  he  was  grossly  in  error,  and  his  prophecies  failed  of  fulfilment, — 
a  conclusion  which  we  cannot  adopt.  To  suppose  that  he  partook  in  the 
false,  mechanical  dogmas  of  the  carnal  Jews  would  be  equally  irreconcil- 
able with  the  common  idea  of  his  Divine  inspiration,  and  with  the  pro- 
found penetration  and  spirituality  of  his  own  mind.  He  certainly  used 
much  of  the  phraseology  of  his  contemporary  countrymen,  metaphori- 
cally, to  convey  his  own  purer  thoughts.  We  have  no  doubt  he  did  so 
in  regard  to  the  descriptions  of  his  second  coming.  Let  us  state  in  a 
form  of  paraphrase  what  his  real  instructions  on  this  point  seem  to  us  to 
have  been: — "You  cannot  believe  that  I  am  the  Messiah,  because  I  do 
not  deliver  you  from  your  oppressors  and  trample  on  the  Gentiles.  Your 
minds  are  clouded  with  errors.  The  Father  hath  sent  me  to  found  the 
kingdom  of  peace  and  righteousness,  and  hath  given  me  all  power  to 
reward  and  punish.  By  my  word  shall  the  nations  of  the  earth  be 
honored  and  blessed,  or  be  overwhelmed  with  fire ;  and  every  man  must 
stand  before  my  judgment-seat.  The  end  of  the  world  is  at  the  doors. 
The  Mosaic  dispensation  is  about  to  be  closed  in  the  fearful  tribulations 
of  the  day  of  the  Lord,  and  my  dispensation  to  be  set  up.  When  you 
see  Jerusalem  encompassed  with  armies,  know  that  the  day  is  at  hand, 
and  flee  to  the  mountains ;  for  not  one  stone  shall  be  left  upon  another. 
Then  the  power  of  God  will  be  shown  on  my  behalf,  and  the  sign  of  the 
Son  of  Man  be  seen  in  heaven.  My  truths  shall  prevail,  and  shall  be  owned 
as  the  criteria  of  Divine  judgment.  According  to  them,  all  the  righteous 
shall  be  distinguished  as  my  subjects,  and  all  the  iniquitous  shall  be 
separated  from  my  kingdom.  Some  of  those  standing  here  shall  not 
taste  death  till  all  these  things  be  fulfilled.  Then  it  will  be  seen  that  I 
am  the  Messiah,  and  that  through  the  eternal  principles  of  truth  which 
I  have  proclaimed  I  shall  sit  upon  a  throne  of  glory, — not  literally,  in 
person,  as  you  thought,  blessing  the  Jews  and  cursing  the  Gentiles,  but 
spiritually,  in  the  truth,  dispensing  joy  to  good  men  and  woe  to  bad  men, 
according  to  their  deserts."    Such  we  believe  to  be  the  meaning  of 


CHRIST'S   TEACHINGS   CONCERNING   THE   FUTURE   LIFE.     321 


Christ's  own  predictions  of  his  second  coming.  He  figuratively  identifies 
himself  with  his  religion  according  to  that  idiom  by  which  it  is  written, 
**  Moses  hath  in  every  city  them  that  read  him,  being  read  in  the  syna- 
gogues every  Sabbath-day."  His  figure  of  himself  as  the  universal  judge 
is  a  bold  personification ;  for  he  elsewhere  says,  "  He  that  believeth  in 
me  believeth  not  in  me,  but  in  Him  that  sent  me."  And  again,  "He 
that  rejecteth  me,  I  judge  him  not :  the  word  that  I  have  spoken,  that 
shall  judge  him."  His  coming  in  the  clouds  of  heaven  with  great  power 
and  glory  was  when,  at  the  destruction  of  Jerusalem,  the  old  age  closed 
and  the  new  began,  the  obstacles  to  his  religion  were  removed  and  his 
throne  established  on  the  earth.^  The  apostles  undoubtedly  understood 
the  doctrine  differently ;  but  that  such  was  his  own  thought  we  conclude, 
because  he  did  sometimes  undeniably  use  figurative  language  in  that  way, 
and  because  the  other  meaning  is  an  error,  not  in  harmony  either  with 
his  character,  his  mind,  or  his  mission. 

This  interpretation  is  so  important  that  it  may  need  to  be  illustrated  and 
confirmed  by  further  instances : — '*  When  the  Son  of  Man  sits  on  the  throne, 
of  his  glory,  and  all  nations  are  gathered  before  him,  his  angels  shall 
sever  the  wdcked  from  among  the  just,  and  shall  cast  them  into  a  furnace 
of  fire :  there  shall  be  weeping  and  gnashing  of  teeth."  A  few  such 
picturesque  phrases  have  led  to  the  general  belief  in  a  great  world-judg- 
ment at  the  end  of  the  appointed  time,  after  which  the  condemned  are 
to  be  thrown  into  the  tortures  of  an  unquenchable  world  of  flame.  How 
arbitrary  and  violent  a  conclusion  this  is,  how  unwarranted  and  gross  a 
perversion  of  the  language  of  Christ  it  is,  we  may  easily  see.  The  fact 
that  the  old  prophets  often  described  fearful  misfortunes  and  woes  in 
images  of  clouds  and  flame  and  falling  stars,  and  other  portentous 
symbols,  and  that  this  style  was  therefore  familiar  to  the  Jews,  would 
make  it  very  natural  for  Jesus,  in  foretelling  such  an  event  as  the  coming 
destruction  of  Jerusalem,  in  conflagration  and  massacre,  with  the  irre- 
trievable subversion  of  the  old  dispensation,  to  picture  it  forth  in  a  simi- 
lar way.  Fire  was  to  the  Jews  a  common  emblem  of  calamity  and  de- 
vastation;  and  judgments  incomparably  less  momentous  than  those 
gathered  about  the  fall  of  Jerusalem  and  the  dispersion  of  the  self-boasted 
favorites  of  Jehovah  were  often  described  by  the  prophets  in  appalling 
images  of  darkened  planets,  shaking  heavens,  clouds,  fire,  and  blackness. 
Joel,  speaking  of  a  "  day  of  the  Lord,"  when  there  should  be  famine 
and  drought,  and  a  horrid  army  of  destroying  insects,  "  before  whom  a 
fire  devoureth,  and  behind  them  a  flame  burneth,"  draws  the  scene  in 
these  terrific  colors: — "The  earth  shall  quake  before  them  ;  the  sun  and 
moon  shall  be  dark,  and  the  stars  shall  withdraw  their  shining ;  and  the 
Lord  shall  utter  his  voice  before  his  terrible  army  of  locusts,  caterpillars, 
and  destroying  worms."  Ezekiel  represents  God  as  saying,  "  The  house 
of  Israel  is  to  me  become  dross :  therefore  I  will  gather  you  into  the  midst 

2  Norton,  Statement  of  Reasons,  Appendix. 


322     CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


of  Jerusalem :  as  they  gather  silver,  brass,  iron,  tin,  and  lead  into  the 
midst  of  the  furnace  to  blow  the  fire  upon  it,  so  will  I  gather  you,  and 
blow  upon  you  in  the  fire  of  my  wrath,  and  ye  shall  be  melted  in  the 
midst  thereof."  We  read  in  Isaiah,  "The  Assyrian  shall  flee,  and  his 
princes  shall  be  afraid,  saith  the  Lord,  whose  fire  is  in  Zion  and  his 
furnace  in  Jerusalem/^  Malachi  also  says,  "The  day  cometh  that  shall 
burn  as  a  furnace,  and  all  that  do  wickedly  shall  be  stubble,  and  shall 
be  burned  up  root  and  branch.  They  shall  be  trodden  as  ashes  beneath 
the  feet  of  the  righteous."  The  meaning  of  these  passages,  and  of  many 
other  similar  ones,  is,  in  every  instance,  some  severe  temporal  calamity, 
some  dire  example  of  Jehovah's  retributions  among  the  nations  of  the 
earth.  Their  authors  never  dreamed  of  teaching  that  there  is  a  place 
of  fire  beyond  the  grave  in  which  the  wicked  dead  shall  be  tormented, 
or  that  the  natural  creation  is  finally  to  be  devoured  by  flame.  It  is 
perfectly  certain  that  not  a  single  text  in  the  Old  Testament  was  meant 
to  teach  any  such  doctrine  as  that.  The  judgments  shadowed  forth  in 
kindred  metaphors  by  Christ  are  to  be  understood  in  the  light  of  this 
fact.  Their  meaning  is,  that  all  unjust,  cruel,  false,  impure  men  shall 
endure  severe  punishments.  This  general  thought  is  fearfully  distinct ; 
but  every  thing  beyond — all  details — ^are  left  in  utter  obscurity. 

In  the  august  scene  of  the  King  in  judgment,  when  the  sentence  has 
been  pronounced  on  those  at  the  left  hand,  "DepaHfrom  me,  ye  cursed, 
into  everlasting  fire  prepared  for  the  devil  and  his  angels,"  it  is  written, 
"  and  they  shall  go  away  into  everlasting  punishment."  It  is  obvious  to 
remark  that  the  imagery  of  a  fiery  prison  built  for  Satan  and  the  fallen 
angels,  and  into  which  the  bad  shall  be  finally  doomed,  is  poetical  lan- 
guage, or  language  of  accommodation  to  the  current  notions  of  the  time. 
These  startling  Oriental  figures  are  used  to  wrap  and  convey  the  assertion 
that  the  wicked  shall  be  severely  punished  according  to  their  deserts. 
No  literal  reference  seems  to  be  made  either  to  the  particular  time,  to 
the  special  place,  or  to  the  distinctive  character,  of  the  punishment ;  but 
the  mere  fact  is  stated  in  a  manner  to  fill  the  conscience  with  awe  and 
to  stamp  the  practical  lesson  vividly  on  the  memory.  But  admitting  the 
clauses  apparently  descriptive  of  the  nature  of  this  retribution  to  be 
metaphorical,  yet  what  shall  we  think  of  its  duration  ?  Is  it  absolutely 
unending  ?  There  is  nothing  in  the  record  to  enable  a  candid  inquirer 
to  answer  that  question  decisively.  So  far  as  the  letter  of  Scripture  is 
concerned,  there  are  no  data  to  give  an  indubitable  solution  to  the  pro- 
blem. It  is  true  the  word  "everlasting"  is  repeated ;  but,  when  impartially 
weighed,  it  seems  a  sudden  rhetorical  expression,  of  indefinite  force,  used 
to  heighten  the  impressiveness  of  a  sublime  dramatic  representation, 
rather  than  a  cautious  philosophical  term  employed  to  convey  an  abstract 
conception.  There  is  no  reason  whatever  for  supposing  that  Christ's 
mind  was  particularly  directed  to  the  metaphysical  idea  of  endlessness, 
or  to  the  much  more  metaphysical  idea  of  timelessness.  The  presump- 
tive evidence  is  that  he  spoke  popularly.    Had  he  been  charged  to  re- 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      323 


veal  a  doctrine  so  tremendous,  so  awful,  so  unutterably  momentous  in 
its  practical  relations,  as  that  of  the  endless  close  of  all  probation  at 
death,  is  it  conceivable  that  he  would  merely  have  couched  it  in  a  few 
figurative  expressions  and  left  it  as  a  matter  of  obscure  inference  and 
uncertainty  ?  No :  in  that  case,  he  would  have  iterated  and  reiterated 
it,  defined,  guarded,  illustrated  it,  and  have  left  no  possibility  of  honest 
mistake  or  doubt  of  it. 

The  Greek  word  aluviog, — and  the  same  is  true  of  the  corresponding 
Hebrew  word, — translated  "  everlasting''  in  the  English  Bible,  has  not  in 
its  popular  usage  the  rigid  force  of  eternal  duration,  but  varies, — is  now 
applied  to  objects  as  evanescent  as  man's  earthly  life,  now  to  objects  as 
lasting  as  eternity.^  Its  power  in  any  given  case  is  to  be  sought  from  the 
context  and  the  reason  of  the  thing.  Isaiah,  having  threatened  the 
unrighteous  nations  that  they  "should  conceive  chaff  and  bring  forth 
stubble,  that  their  own  breath  should  be  fire  to  devour  them,  and  that 
they  should  be  burnt  like  lime,  like  thorns  cut  up  in  the  fire,"  makes 
the  terror-smitten  sinners  and  hypocrites  cry,  "Who  among  us  can  dwell 
in  devouring  fire  ?  Who  among  us  can  dwell  in  everlasting  burnings  V 
Yet  his  reference  is  solely  to  an  outward,  temporal  judgment  in  this 
world.  The  Greek  adjective  rendered  "everlasting"  is  etymologically, 
and  by  universal  usage,  a  term  of  duration,  but  indefinite, — its  extent  of 
meaning  depending  on  the  subjects  of  which  it  is  predicated.  Therefore, 
when  Christ  connects  this  word  with  the  punishment  of  the  wicked,  it 
is  impossible  to  say  with  any  certainty,  judging  from  the  language  itself, 
whether  he  implies  that  those  who  die  in  their  sins  are  hopelessly  lost, 
perfectly  irredeemable  forever,  or  not,— though  the  probabilities  are  very 
strongly  in  the  latter  direction.  "  Everlasting  punishment"  may  mean, 
in  philosophical  strictness,  a  punishment  absolutely  eternal,  or  may  be  a 
popular  expression  denoting,  with  general  indefiniteness,  a  very  long 
duration.  Since  in  all  Greek  literature,  sacred  and  profane,  aluviog  is 
applied  to  things  that  end,  ten  times  as  often  as  it  is  to  things  immortal, 
no  fair  critic  can  assert  positively  that  when  it  is  connected  with  future 
punishment  it  has  the  stringent  meaning  of  metaphysical  endlessness. 
On  the  other  hand,  no  one  has  any  critical  right  to  say  positively  that  in 
such  cases  it  has  not  that  meaning.  The  Master  has  not  explained  his 
words  on  this  point,  but  has  left  them  veiled.  We  can  settle  the  question 
itself  concerning  the  limitedness  or  the  unlimitedness  of  future  punish- 
ment only  on  other  grounds  than  those  of  textual  criticism, — even  on 
grounds  of  enlightened  reason  postulating  the  cardinal  principles  of 
Christianity  and  of  ethics.  Will  not  the  unimpeded  Spirit  of  Christ  lead 
all  free  minds  and  loving  hearts  to  one  conclusion  ?  But  that  conclusion 
is  to  be  held  modestly  as  a  trusted  inference,  not  dogmatically  as  a 
received  revelation. 

Another  point  in  the  Savior's  teachings  which  it  is  of  the  utmost  im- 


8  See  Christian  Examiner  for  March,  1854,  pp.  280-297. 


324     CHRIST'S   TEACHINGS   CONCERNING   THE   FUTURE   LIFE. 


portance  to  understand  is  the  sense  in  which  he  used  the  Jewish  phrases 
"  Resurrection  of  the  Dead"  and  "  Resurrection  at  the  Last  Day."  The 
Pharisees  looked  for  a  restoration  of  the  righteous  from  their  graves  to  a 
bodily  life.  This  event  they  supposed  would  take  place  at  the  appear- 
ance of  the  Messiah ;  and  the  time  of  his  coming  they  called  "  the  last 
day."  So  the  Apostle  John  says,  "  Already  are  there  many  antichrists ; 
whereby  we  know  that  it  is  the  last  time."  Now,  Jesus  claimed  to  be 
the  Messiah,  clothed  in  his  functions,  though  he  interpreted  those 
functions  as  carrying  an  interior  and  moral,  not  an  outward  and  physical, 
force.  "This  is  the  will  of  Him  that  sent  me,  that  every  one  which  seeth 
the  Son  and  believeth  on  him  should  have  everlasting  life ;  and  I  will 
raise  him  up  at  the  last  day."  Again,  when  Martha  told  Jesus  that 
**  she  knew  her  brother  Lazarus  would  rise  again  in  the  resurrection  at 
the  last  day,"  he  replied,  "I  am  the  resurrection  and  the  life:  he  that 
believeth  in  me,  though  he  were  dead,  yet  shall  he  live ;  and  whosoever 
liveth  and  believeth  in  me  shall  never  die."  This  utterance  is  surely 
metaphorical ;  for  belief  in  Jesus  does  not  prevent  physical  dissolution. 
The  thoughts  contained  in  the  various  passages  belonging  to  this  subject, 
when  drawn  out,  compared,  and  stated  in  general  terms,  seem  to  us  to  be 
as  follows : — "  You  suppose  that  in  the  last  day  your  Messiah  will  restore 
the  dead  to  live  again  upon  the  earth.  I  am  the  Messiah,  and  the  last 
days  have  therefore  arrived.  I  am  commissioned  by  the  Father  to  bestow 
eternal  life  upon  all  who  believe  on  me ;  but  not  in  the  manner  you  have 
anticipated.  The  true  resurrection  is  not  calling  the  body  from  the 
tomb,  but  opening  the  fountains  of  eternal  life  in  the  soul.  I  am  come 
to  open  the  spiritual  world  to  your  faith.  He  that  believeth  in  me  and 
keepeth  my  commandments  has  passed  from  death  unto  life, — ^become 
conscious  that  though  seemingly  he  passes  into  the  grave,  yet  really  he 
shall  live  with  God  forever.  •  The  true  resurrection  is,  to  come  into  the 
experience  of  the  truth  that  '  God  is  not  the  God  of  the  dead,  but  of  the 
living  ;  for  all  live  unto  him.'  Over  the  soul  that  is  filled  with  such  an 
experience,  death  has  no  power.  Verily,  I  say  unto  you,  the  hour  is 
'  coming,  and  now  is,  when  the  dead,  the  ignorant  and  guilty,  buried  in 
trespasses  and  sins,  shall  hear  these  truths  declared,  and  they  that 
believe  shall  lay  hold  of  the  life  thus  offered  and  be  blessed.  The 
Father  hath  given  me  authority  to  execute  judgment, — that  is,  to  lay  down 
the  principles  by  which  men  shall  be  judged  according  to  their  deserts. 
All  mankind  shall  be  judged  in  the  spiritual  state  by  the  spirit  and  pre- 
cepts of  my  religion  as  veritably  as  if  in  their  graves  the  generations  of  the 
dead  heard  my  voice  and  came  forth,  the  good  to  blessedness,  the  evil  to 
misery.  The  judgment  which  is,  as  it  were,  committed  unto  me,  is  not 
really  committed  unto  me,  but  unto  the  truth  which  I  declare ;  for  of 
mine  own  self  I  can  do  nothing."  We  believe  this  paraphrase  expresses 
the  essential  meaning  of  Christ's  own  declarations  concerning  a  resurrec- 
tion and  an  associated  judgment.  Coming  to  bring  from  the  Father  au- 
thenticated tidings  of  immortality,  and  to  reveal  the  laws  of  the  Divine 


CHRIST'S   TEACHINGS   CONCERNING  THE   FUTURE   LIFE.     325 


judgment,  he  declared  that  those  who  believed  and  kept  his  words  were 
•delivered,  from  the  terror  of  death,  and,  knowing  that  an  endless  life  of 
blessedness  was  awaiting  them,  immediately  entered  upon  its  experience. 
He  did  not  teach  the  doctrine  of  a  bodily  restoration,  but  said,  "  In  the 
resurrection,^'  that  is,  in  the  spiritual  state  succeeding  death,  "  they 
'  neither  marry  nor  are  given  in  marriage,  but  are  as  the  angels  of  heaven.'' 
He  did  not  teach  the  doctrine  of  a  temporary  sleep  in  the  grave,  but 
said  to  the  penitent  thief  on  the  cross,  "This  day  shalt  thou  be  with  me 
in  Paradise:"  instantly  upon-  leaving  the  body  their  souls  would  be 
together  in  the  state  of  the  blessed. 

It  is  often  said  that  the  words  of  Jesus  in  relation  to  the  dead  hearing 
his  voice  and  coming  forth  must  be  taken  literally ;  for  the  metaphor  is 
of  too  extreme  violence.  But  it  is  in  keeping  with  his  usage.  He  says, 
**  Let  the  dead  bury  their  dead."  It  is  far  less  bold  than  "  This  is  my 
body ;  this  is  my  blood."  It  is  not  nearly  so  strong  as  Paul's  adjuration, 
"  Awake,  thou  that  sleepest,  and  rise  from  the  dead,  and  Christ  shall  give 
thee  light."  It  is  not  more  daringly  imaginative  tl^an  the  assertion  that 
"  the  heroes  sleeping  in  Marathon's  gory  bed  stirred  in  their  graves  when 
Leonidas  fought  at  Thermopylae ;"  or  than  Christ's  own  words,  "  If  thou 
hadst  faith  like  a  grain  of  mustard-seed,  thou  couldst  say  to  this  moun- 
tain, Be  thou  cast  into  yonder  sea,  and  it  should  obey  you."  So  one 
might  say, — 

"  Where'er  the  gospel  comes, 
It  spreads  diviner  light; 
It  calls  dead  sinners  from  their  tombs 
And  gives  the  blind  their  sight." 

And  in  the  latter  days,  when  it  has  done  its  work,  and  the  glorious 
measure  of  human  redemption  is  full,  liberty,  intelligence,  and  love  shall 
stand  hand  in  hand  on  the  mountain-summits  and  raise  up  the  long 
generations  of  the  dead  to  behold  the  completed  fruits  of  their  toils. 
In  this  figurative  moral  sense  Jesus  probably  spoke  when  he  said,  "Thou 
shalt  be  recompensed  at  the  resurrection  of  the  just."  He  referred 
simply  to  the  rewards  of  the  virtuous  in  the  state  beyond  the  grave. 
The  phraseology  in  which  he  clothed  the  thought  he  accommodatingly 
adopted  from  the  current  speech  of  the  Pharisees.  They  unquestionably 
meant  by  it  the  group  of  notions  contained  in  their  dogma  of  the 
destined  physical  restoration  of  the  dead  from  their  sepulchres  at  the 
advent  of  the  Messiah.  And  it  seems  perfectly  plain  to  us,  on  an  im- 
partial study  of  the  record,  that  the  evangelist,  in  reporting  his  words, 
took  the  Pharisaic  dogma,  and  not  merely  the  Christian  truth,  with 
them.  But  that  Jesus  himself  modified  and  spiritualized  the  meaning 
of  the  phrase  when  he  employed  it,  even  as  he  did  the  other  Qontem- 
poraneous  language  descriptive  of  the  Messianic  offices  and  times,  we 
conclude  for  two  reasons.  First,  he  certainly  did  often  use  language  in 
that  spiritual  way,  dressing  in  bold  metaphors  moral  thoughts  of  inspired 
insight  and  truth.     Secondly,  the  moral  doctrine  is  the  only  one  that  is 


826     CHRIST'S   TEACHINGS  CONCERNING   THE   FUTURE   LIFE. 


true,  or  that  is  in  keeping  with  his  penetrative  thought.  The  notion  of 
a  physical  resurrection  is  an  error  borrowed  most  likely  from  the  Per- 
sians by  the  Pharisees,  and  not  belonging  to  the  essential  elements  of 
Christianity.  The  notion  being  prevalent  at  the  time  in  Judea,  and 
being  usually  expressed  in  certain  appropriated  phrases,  when  Christ 
used  those  phrases  in  a  true  spiritual  sense  the  apostles  would  naturally 
apprehend  from  them  the  carnal  meaning  which  already  filled  their 
minds  in  common  with  the  minds  of  their  countrymen. 

The  word  Hades,  translated  in  the  English  New  Testament  by  the  word 
"hell,"  a  word  of  nearly  the  same  etymological  force,  but  now  conveying  a 
quite  different  meaning,  occurs  in  the  discourses  of  Jesus  only  three 
several  times.  The  other  instances  of  its  use  are  repetitions  or  parallels. 
First,  "  And  thou,  Capernaum,  which  art  exalted  to  heaven,  shalt  be 
brought  down  to  the  under-world ;"  that  is,  the  great  and  proud  city 
shall  become  powerless,  a  heap  of  ruins.  Second,  "  Upon  this  rock  I 
will  found  my  Church,  and  the  gates  of  the  under-world  shall  not  pre- 
vail against  it ;"  that  is,  the  powers  of  darkness,  the  opposition  of  the 
wicked,  the  strength  of  evil,  shall  not  destroy  my  religion ;  in  spite  of 
them  it  shall  assert  its  organization  and  overcome  all  obstacles. 

The  remaining  example  of  the  Savior's  use  of  this  word  is  in  the 
parable  of  Dives  and  Lazarus.  The  rich  man  is  described,  after  death, 
as  suffering  in  the  under-world.  Seeing  the  beggar  afar  off  in  Abraham's 
bosom,  he  cries,  "  Father  Abraham,  pity  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in  water  and  cool  my  tongue;  for  I  am 
tormented  in  this  flame."  Well-known  fancies  and  opinions  are  here 
wrought  up  in  scenic  form  to  convey  certain  moral  impressions.  It  will 
be  noticed  that  the  implied  division  of  the  under-world  into  two  parts, 
with  a  gulf  between  them,  corresponds  to  the  common  Gentile  notion  of 
an  Elysian  region  of  delightful  meadows  for  the  good  and  a  Tartarean 
region  of  blackness  and  fire  for  the  bad,  both  included  in  one  subterra- 
nean kingdom,  but  divided  by  an  interval.* 

The  dramatic  details  of  the  account — Lazarus  being  borne  into  bliss  by 
angels,  Dives  asking  to  have  a  messenger  sent  from  bale  to  warn  his 
surviving  brothers — ^rest  on  opinions  afloat  among  the  Jews  of  that  age, 
derived  from  the  Persian  theology.  Zoroaster  prays,  "When  I  shall  die, 
let  Aban  and  Bahman  carry  me  to  the  bosom  of  joy."^  And  it  was  a 
common  belief  among  the  Persians  that  souls  were  at  seasons  permitted 
to  leave  purgatory  and  visit  their  relatives  on  earth.*  It  is  evident  that 
the  narrative  before  us  is  not  a  history  to  be  literally  construed,  but  a 
parable  to  be  carefully  analyzed.     The  imagery  and  the  particulars  are 


4  See  copious  illustrations  by  Rosenmtiller,  in  Luc.  cap.  xvi.  22,  23. 

"  Hie  locus  est  partes  ubi  se  via  findit  in  ambas : 

Dextera,  quse  Ditis  magni  sub  moenia  tendit ; 

Hac  iter  Elysium  nobis :  at  laeva  malorum 

Exercet  poenas,  et  ad  impia  Tartara  mittit." 
6  Rhode,  Heilige  Sago  des  Zendvolks,  s.  408.  6  Ibid.  s.  410. 


CHRIST'S   TEACHINGS  CONCERNING   THE   FUTURE   LIFE.     327 


to  be  laid  aside,  and  the  central  thoughts  to  be  drawn  forth.  Take  the 
words  literally, — ^that  the  rich  man's  immaterial  soul,  writhing  in  flames, 
wished  the  tip  of  a  finger  dipped  in  water  to  cool  his  tongue, — and  they 
are  ridiculous.  Take  them  figuratively,  as  a  type  of  unknown  spiritual 
anguish,  and  they  are  awful.  Besides,  had  Christ  intended  to  teach  the 
doctrine  of  a  local  burning  hell,  he  surely  would  have  enunciated  it  in 
plain  words,  with  solemn  iteration  and  explanatory  amplifications,  instead 
of  merely  insinuating  it  incidentally,  in  metaphorical  terms,  in  a  pro- 
fessed parable.  The  sense  of  the  parable  is,  that  the  formal  distinctions 
of  this  world  will  have  no  influence  in  the  allotments  of  the  future  state, 
but  will  often  be  reversed  there ;  that  a  righteous  Providence,  knowing 
every  thing  here,  rules  hereafter,  and  will  dispense  compensating  justice 
to  all ;  that  men  should  not  wait  for  a  herald  to  rise  from  the  dead  to 
warn  them,  but  should  heed  the  instructions  they  already  have,  and  so 
live  in  the  life  that  now  is,  as  to  avoid  a  miserable  condemnation,  and 
secure  a  blessed  acceptance,  in  the  life  that  is  to  come.  By  inculcating 
these  truths  in  a  striking  manner,  through  the  aid  of  a  parable  based  on 
the  familiar  poetical  conceptions  of  the  future  world  and  its  scenery, 
Christ  no  more  endorses  those  conceptions  than  by  using  the  Messianic 
phrases  of  the  Jews  he  approves  the  false  carnal  views  which  they  joined 
with  that  language.  To  interpret  the  parable  literally,  then,  and  suppose 
it  meant  to  teach  the  actual  existence  of  a  located  hell  of  fire  for  sinners 
after  death,  is  to  disregard  the  proprieties  of  criticism. 

"Gehenna,"  or  the  equivalent  phrase,  "Gehenna  of  fire,"  unfortu- 
nately translated  into  our  tongue  by  the  word  "  hell,"  is  to  be  found  in 
the  teachings  of  Christ  in  only  five  independent  instances,  each  of  which, 
after  tracing  the  original  Jewish  usage  of  the  term,  we  will  briefly 
examine.  Gehenna,  or  the  Vale  of  Hinnom,  is  derived  from  two  Hebrew 
words,  the  first  meaning  a  vale,  the  second  being  the  name  of  its  owner. 
The  place  thus  called  was  the  eastern  part  of  the  beautiful  valley  that 
forms  the  southern  boundary  of  Jerusalem.  Here  Moloch,  the  horrid 
idol-god  worshipped  by  the  Ammonites,  and  by  the  Israelites  during 
their  idolatrous  lapses,  was  set  up.  This  monstrous  idol  had  the  head  of 
an  ox  and  the  body  of  a  man.  It  was  hollow ;  and,  being  filled  with  fire, 
children  were  laid  in  its  arms  and  devoured  alive  by  the  heat.  This  ex- 
plains the  terrific  denunciations  uttered  by  the  prophets  against  those 
who  made  their  children  pass  through  the  fire  to  Moloch.  The  spot  was 
sometimes  entitled  Tophet, — a  place  of  abhorrence ;  its  name  being 
derived,  as  some  think,  from  a  word  meaning  to  vomit  with  loathing,  or, 
as  others  suppose,  from  a  word  signifying  drum,  because  drums  were 
beaten  to  drown  the  shrieks  of  the  burning  children.  After  these 
horrible  rites  were  abolished  by  Josiah,  the  place  became  an  utter  abomina- 
tion. All  filth,  the  offal  of  the  city,  the  carcasses  of  beasts,  the  bodies 
of  executed  criminals,  were  cast  indiscriminately  into  Gehenna.  Fires 
were  kept  constantly  burning  to  prevent  the  infection  of  the  atmosphere 
from  the  putrifying  mass.    Worms  were  to  be  seen  preying  on  the  relics. 


328     CHRIST'S   TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


The  primary  meaning,  then,  of  Gehenna,  is  a  valley  outside  of  Jerusalem, 
a  place  of  corruption  and  fire,  only  to  be  thought  of  with  execration  and 
shuddering. 

Now,  it  was  not  only  in  keeping  with  Oriental  rhetoric,  but  also  natural 
in  itself,  that  figures  of  speech  should  be  taken  from  these  obvious  and 
dreadful  facts  to  symbolize  any  dire  evil.  For  example,  how  naturally 
might  a  Jew,  speaking  of  some  foul  wretch,  and  standing,  perhaps, 
within  sight  of  the  place,  exclaim,  "  He  deserves  to  be  hurled  into  the 
fires  of  Gehenna !"  So  the  term  would  gradually  become  an  accepted 
emblem  of  abominable  punishment.  Such  was  the  fact ;  and  this  gives 
a  perspicuous  meaning  to  the  word  without  supposing  it  to  imply  a  fiery 
prison-house  of  anguish  in  the  future  world.  Isaiah  threatens  the  King 
of  Assyria  with  ruin  in  these  terms : — "  Tophet  is  ordained  of  old,  and 
prepared  for  the  king :  it  is  made  deep  and  large ;  the  pile  thereof  is 
fire  and  much  wood ;  the  breath  of  Jehovah,  like  a  stream  of  brimstone, 
doth  kindle  it."  The  prophet  thus  portrays,  with  the  dread  imagery  of 
Gehenna,  approaching  disaster  and  overthrow.  A  thorough  study  of 
the  Old  Testament  shows  that  the  Jews,  during  the  period  which  it 
covers,  did  not  believe  in  future  rewards  and  punishments,  but  expected 
that  all  souls  without  discrimination  would  pass  their  shadowy  dream- 
lives  in  the  silence  of  Sheol.  Between  the  termination  of  the  Old  Testa- 
ment history  and  the  commencement  of  the  New,  various  forms  of  the 
doctrine  of  future  retribution  had  been  introduced  or  developed  among 
the  Jews.  But  during  this  period  few,  if  any,  decisive  instances  can  be 
found  in  which  the  image  of  penal  fire  is  connected  with  the  future 
state.  On  the  contrary,  "darkness,"  "gloom,"  "blackness,"  "profound 
and  perpetual  night,"  are  the  terms  employed  to  characterize  the  abode 
and  fate  of  the  wicked.  Josephus  says  that,  in  the  faith  of  the  Pharisees, 
"  the  worst  criminals  were  banished  to  the  darkest  part  of  the  under- 
world." Philo  represents  the  depraved  and  condemned  as  "  groping  in 
the  lowest  and  darkest  part  of  the  creation."  The  word  Gehenna  is 
rarely  found  in  the  literature  of  this  time,  and  when  it  is  it  commonly 
seems  to  be  used  either  simply  to  denote  the  detestable  Vale  of  Hinnom, 
or  else  plainly  as  a  general  symbol  of  calamity  and  horror,  as  in  the  elder 
prophets. 

But  in  some  of  the  Targums,  or  Chaldee  paraphrases  of  the  Hebrew 
Scriptures, — especially  in  the  Targum  of  Jonathan  ben  Uzziel, — we  meet 
repeated  applications  of  the  word  Gehenna  to  signify  a  punishment  by 
fire  in  the  future  state.''  This  is  a  fact  about  which  there  can  be  no 
question.  And  to  the  documents  showing  such  a  usage  of  the  word, 
the  best  scholars  are  pretty  well  agreed  in  assigning  a  date  as  early  as 
the  days  of  Christ.  The  evidence  afforded  by  these  Targums,  together 
with  the  marked  application  of  the  term  by  Jesus  himself,  and  the 
similar   general  use  of   it  immediately  after   both  by  Christians   and 

7  Qesenius,  Hebrew  Thesaurus,  Ge  Hinnom. 


CHRIST'S   TEACHINGS   CONCERNING   THE   FUTURE   LIFE.     329 


Jews,  render  it  not  improbable  that  Gehenna  was  known  to  the  contem- 
poraries of  the  Savior  as  the  metaphorical  name  of  hell,  a  region  of  fire, 
in  the  under-world,  where  the  reprobate  were  supposed  to  be  punished 
after  death.  But  admitting  that,  before  Christ  began  to  teach,  the  Jews 
had  modified  their  early  conception  of  the  under-world  as  the  silent  and 
sombre  abode  of  all  the  dead  in  common,  and  had  divided  it  into  two 
parts,  one  where  the  wicked  sufifer,  called  Gehenna,  one  where  the 
righteous  rest,  called  Paradise,  still,  that  modification  having  been  bor- 
rowed, as  is  historically  evident,  from  the  Gentiles,  or,  if  developed 
among  themselves,  at  all  events  unconnected  with  revelation,  of  course 
Christianity  is  not  involved  with  the  truth  or  falsity  of  it, — is  not  respon- 
sible for  it.  It  does  not  necessarily  follow  that  Jesus  gave  precisely  the 
same  meaning  to  the  word  Gehenna  that  his  contemporaries  or  successors 
did.  He  may  have  used  it  in  a  modified  emblematic  sense,  as  he  did 
many  other  current  terms.  In  studying  his  language,  we  should  espe- 
cially free  our  minds  both  from  the  tyranny  of  pre-Christian  notions  and 
dogmas  and  from  the  associations  and  influences  of  modern  creeds,  and 
seek  to  interpret  it  in  the  light  of  his  own  instructions  and  in  the  spirit 
of -his  own  mind. 

We  will  now  examine  the  cases  in  which  Christ  uses  the  term  Gehenna, 
and  ask  what  it  means. 

First:  "Whosoever  shall  say  to  his  brother,  Thou  vile  wretch !  shall 
be  in  danger  of  the  fiery  Gehenna.'^  Interpret  this  literally,  and  it 
teaches  that  whosoever  calls  his  brother  a  wicked  apostate  is  in  danger 
of  being  thrown  into  the  filthy  flames  in  the  Vale  of  Hinnom.  But  no 
one  supposes  that  such  was  its  meaning.  Jesus  would  say,  as  we  under- 
stand him,  "I  am  not  come  to  destroy,  but  to  fulfil,  the  law;  to  show 
how  at  the  culmination  of  the  old  dispensation  a  higher  and  stricter 
one  opens.  I  say  unto  you,  that,  unless  your  righteousness  exceeds  that 
of  the  Pharisees,  you  cannot  enter  the  kingdom  of  heaven.  The  condi- 
tions of  acceptance  under  the  new  order  are  far  more  profound  and 
difl&cult  than  under  the  old.  That  said,  Whosoever  commits  murder 
shall  be  exposed  to  legal  punishment  from  the  public  tribunal.  This 
says,  An  invisible  inward  punishment,  as  much  to  be  dreaded  as  the  judg- 
ments of  the  Sanhedrim,  shall  be  inflicted  upon  those  who  harbor  the 
secret  passions  that  lead  to  crime ;  whosoever,  out  of  an  angry  heart,  in- 
sults his  brother,  shall  be  exposed  to  spiritual  retributions  typified  by  the 
horrors  of  yon  flaming  valley.  They  of  old  time  took  cognizance  of  out- 
ward crimes  by  outward  penalties.  .1  take  cognizance  of  inward  sins 
by  inward  returns  more  sure  and  more  fearful.'^ 

Second :  "If  thy  right  eye  be  a  source  of  temptation  to  thee,  pluck  it 
out  and  fling  it  away  ;  for  it  is  better  for  thee  that  one  of  thy  members 
perish  than  that  thy  whole  body  should  be  cast  into  Gehenna."  Give 
these  words  a  literal  interpretation,  and  they  mean,  "  If  your  eyes  or 
your  hands  are  the  occasions  of  crime, — if  they  tempt  you  to  commit 
offences  which  will  expose  you  to  public  execution,  to  the  ignominy  and 


830     CHRIST'S   TEACHINGS   CONCERNING   THE   FUTURE   LIF:6. 


torture  heaped  upon  felons  put  to  a  shameful  death  and  then  flung 
among  the  burning  filth  of  Gehenna, — pluck  them  out,  cut  them  off 
betimes,  and  save  yourself  from  such  a  frightful  end ;  for  it  is  better  to 
live  even  thus  maimed  than,  having  a  whole  body,  to  be  put  to  a  violent 
death."  No  one  can  suppose  that  Jesus  meant  to  convey  such  an  idea 
as  that  when  he  uttered  these  words.  We  must,  then,  attribute  a  deeper, 
an  exclusively  moral,  significance  to  the  passage.  It  means,  "  If  you 
have  some  bosom  sin,  to  deny  and  root  out  which  is  like  tearing  out  an 
eye  or  cutting  off  a  hand,  pause  not,  but  overcome  and  destroy  it  imme- 
diately, at  whatever  cost  of  effort  and  suffering  ;  for  it  is  better  to  endure 
the  pain  of  fighting  and  smothering  a  bad  passion  than  to  submit  to  it 
and  allow  it  to  rule  until  it  acquires  complete  control  over  you,  pervades 
your  whole  nature  with  its  miserable  unrest,  and  brings  you  at  last  into  a 
state  of  woe  of  which  Gehenna  and  its  dreadful  associations  are  a  fit 
emblem."  A  verse  spoken,  according  to  Mark,  in  immediate  connection 
with  the  present  passage,  confirms  the  figurative  sense  we  have  attributed 
to  it : — "  Whosoever  shall  cause  one  of  these  little  ones  that  believe  in  me 
to  fall,  it  were  better  for  him  that  a  millstone  were  hanged  around  his 
neck  and  he  were  plunged  into  the  midst  of  the  sea ;"  that  is,  in  literal 
terms,  a  man  had  better  meet  a  great  calamity,  even  the  loss  of  life,  than 
commit  a  foul  crime  and  thus  bring  the  woe  of  guilt  upon  his  soul. 

The  phrase,  "  their  worm  dieth  not,  and  their  fire  is  not  quenched,"  is 
a  part  of  the  imagery  naturally  suggested  by  'the  scene  in  the  Valley  of 
Hinnom,  and  was  used  to  give  greater  vividness  and  force  to  the  moral 
impression  of  the  discourse.  By  an  interpretation  resulting  either  from 
prejudice  or  ignorance,  it  is  generally  held  to  teach  the  doctrine  of 
literal  fire-torments  enduring  forever.  It  is  a  direct  quotation  from  a 
passage  in  Isaiah  which  signifies  that,  in  a  glorious  age  to  come,  Jehovah 
will  cause  his  worshippers  to  go  forth  from  new  moon  to  new  moon  and 
look  upon  the  carcasses  of  the  wicked,  and  see  them  devoured  by  fire 
which  shall  not  be  quenched  and  gnawed  by  worms  which  shall  not  die, 
until  the  last  relics  of  them  are  destroyed. 

Third:  "  Fear  not  them  that  kill  the  body  but  are  not  able  to  kill  the 
soul ;  but  rather  fear  Him  who  is  able  to  destroy  both  soul  and  body  in 
Gehenna."  A  similar  use  of  figurative  language,  in  a  still  bolder  man- 
ner, is  found  in  Isaiah.  Intending  to  say  nothing  more  than  that 
Assyria  should  be  overthrown  and  crushed,  the  prophet  bursts  out, 
"  Under  the  glory  of  the  King  of  Assyria  Jehovah  shall  kindle  a  burning 
like  the  burning  of  a  fire ;  and  it  shall  burn  and  devour  his  thorns  and 
his  briers  in  one  day,  and  shall  consume  the  glory  of  his -forest  and  of 
his  fruitful  field,  both  soul  and  body."  Eeading  the  whole  passage  in 
Matthew  with  a  single  eye,  its  meaning  will  be  apparent.  We  may 
paraphrase  it  thus.  Jesus  says  to  his  disciples,  "You  are  now  going 
forth  to  preach  the  gospel.  My  religion  and  its  destinies  are  intrusted 
to  your  hands.  As  you  go  from  place  to  place,  be  on  your  guard ; 
for  they  will  persecute  you,  and  scourge  you,  and  deliver  you  up  to 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      331 


death.  But  fear  them  not.  It  is  enough  for  the  disciple  that  he  be  as 
his  master;  and  if  they  have  done  so  unto  me,  how  much  more  shall 
they  unto  you !  Do  not,  through  fear  of  hostile  men,  who  can  only  kill 
your  bodies  and  are  not  able  in  any  wise  to  injure  your  souls,  shrink 
from  danger  and  prove  recreant  to  the  momentous  duties  imposed  upon 
you ;  but  be  inspired  to  proclaim  the  principles  of  the  heavenly  kingdom 
with  earnestness  and  courage,  in  the  face  of  all  perils,  by  fearing  God, — 
him  who  is  able  to  plunge  both  your  souls  and  your  bodies  in  abomina- 
tion and  agony, — him  who,  if  you  prove  unfaithful  and  become  slothful 
servants  or  wicked  traitors,  will  leave  your  bodies  to  a  violent  death 
and  after  that  your  souls  to  bitter  shame  and  anguish.  Fear  not  the 
temporal,  physical  power  of  your  enemies,  to  be  turned  from  your  work 
by  it ;  but  rather  fear  the  eternal,  spiritual  power  of  your  God,  to  be  made 
faithful  by  it.'' 

Fourth:  "Woe  unto  you,  Scribes  and  Pharisees,  hypocrites!  for  ye 
compass  sea  and  land  to  make  one  proselyte;  and,  when  he  is  made,  ye 
make  him  twofold  more  a  child  of  Gehenna  than  yourselves."  That  is, 
"  Ye  make  him  twice  as  bad  as  yourselves  in  hypocrisy,  bigotry,  extor- 
tion, impurity,  and  malice, — a  subject  of  double  guilt  and  of  double  retri- 
bution." 

Finally,  Jesus  exclaims  to  the  children  of  those  who  killed  the  prO' 
phets,  "  Serpents,  brood  of  vipers  !  how  can  ye  escape  the  condemnation 
of  Gehenna?"  That  is  to  say,  "Venomous  creatures,  bad  men!  you  de- 
serve the  fate  of  the  worst  criminals ;  you  are  worthy  of  the  polluted 
fires  of  Gehenna ;  your  vices  will  surely  be  followed  by  condign  punish- 
ment :  how  can  such  depravity  escape  the  severest  retributions  ?" 

These  five  are  all  the  distinct  instances  in  which  Jesus  uses  the  word 
Gehenna.  It  is  plain  that  he  always  uses  the  word  metaphorically.  We 
therefore  conclude  that  Christianity,  correctly  understood,  never  implies 
that  eternal  fire  awaits  sinners  in  the  future  world,  but  that  moral  re- 
tributions, according  to  their  deeds,  are  the  portion  of  all  men  here  and 
hereafter.  There  is  no  more  reason  to  suppose  that  essential  Christianity 
contains  the  doctrine  of  a  fiery  infernal  world  than  there  is  to  suppose 
that  it  really  means  to  declare  that  God  is  a  glowing  mass  of  flame,  when 
it  says,  "Our  God  is  a  consuming  fire."  We  must  remember  the  meta- 
phorical character  of  much  scriptural  language.  Wickedness  is  a  fire, 
in  that  it  preys  upon  men  and  draws  down  the  displeasure  of  the 
Almighty,  and  consumes  them.  As  Isaiah  writes,  "  Wickedness  burneth 
as  the  fire,  the  anger  of  Jehovah  darkens  the  land,  and  the  people 
shall  be  the  food  of  the  fire."  And  James  declares  to  proud  extor- 
tioners, "  The  rust  of  your  cankered  gold  and  silver  shall  eat  your  flesh 
as  it  were  fire." 

When  Jesus  says,  "  It  shall  be  more  tolerable  for  Sodom  and  Gomorrah 
in  the  day  of  judgment  than  for  that  city"  which  will  not  listen  to  the 
preaching  of  my  kingdom,  but  drives  my  disciples  away,  he  uses  a 
familiar  figure  to  signify  that  Sodom  and  Gomorrah  would  at  such  a  call 


332      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


have  repented  in  sackcloth  and  ashes.  The  guilt  of  Chorazin  and  Beth- 
saida  was,  therefore,  more  hardened  than  theirs,  and  should  receive  a 
severer  punishment ;  or,  making  allowance  for  the  natural  exaggeration 
of  this  kind  of  language,  he  means,  That  city  whose  iniquities  and  scorn- 
ful unbelief  lead  it  to  reject  my  kingdom  when  it  is  proffered  shall  be 
brought  to  judgment  and  be  overwhelmed  with  avenging  calamities. 
Two  parallel  illustrations  of  this  image  are  given  us  by  the  old  prophets. 
Isaiah  says,  "  Babylon  shall  be  as  when  God  overthrew  Sodom  and  Go- 
morrah." And  Jeremiah  complains,  "  The  punishment  of  Jerusalem  is 
greater  than  the  punishment  of  Sodom."  It  is  certainly  remarkable  that 
such  passages  should  ever  have  been  thought  to  teach  the  doctrine  of  a 
final,  universal  judgment-day  breaking  on  the  world  in  fire. 

The  subject  of  our  Lord's  teachings  in  regard  to  the  punishment  of  the 
wicked  is  included  in  two  classes  of  texts,  and  may  be  summed  up  in  a 
few  words.  One  class  of  texts  relate  to  the  visible  establishment  of 
Christianity  as  the  true  religion,  the  Divine  law,  at  the  destruction  of  the 
Jewish  power,  and  to  the  frightful  woes  which  should  then  fall  upon  the 
murderers  of  Christ,  the  bitter  enemies  of  his  cause.  All  these  things 
were  to  come  upon  that  generation, — were  to  happen  before  some  of  them 
then  standing  there  tasted  death.  The  other  class  of  texts — and  they  are 
by  far  the  more  numerous — signify  that  the  kingdom  of  Truth  is  now  re- 
vealed and  set  up ;  that  all  men  are  bound  to  accept  and  obey  it  with 
reverence  and  love,  and  thus  become  its  blessed  subjects,  the  happy  and 
immortal  children  of  God  ;  that  those  who  spurn  its  offers,  break  its 
laws,  and  violate  its  pure  spirit  shall  be  punished,  inevitably  and  fear- 
fully, by  moral  retributions  proportioned  to  the  degrees  of  their  guilt. 
Christ  does  not  teach  that  the  good  are  immortal  and  that  the  bad  shall 
be  annihilated,  but  that  all  alike,  both  the  just  and  the  unjust,  enter 
the  spiritual  world.  He  does  not  teach  that  the  bad  shall  be  eternally 
miserable,  cut  off  from  all  possibility  of  amendment,  but  simply  that  they 
shall  be  justly  judged.  He  makes  no  definitive  reference  to  duration, 
but  leaves  us  at  liberty,  peering  into  the  gloom  as  best  we  can,  to  sup- 
pose, if  we  think  it  most  reasonable,  that  the  conditions  of  our  spiritual 
nature  are  the  same  in  the  future  as  now,  and  therefore  that  the  wicked 
may  go  on  in  evil  hereafter,  or,  if  they  will,  all  turn  to  righteousness, 
and  the  universe  finally  become  as  one  sea  of  holiness  and  as  one  flood 
of  praise. 

Another  portion  of  Christ's  doctrine  of  the  future  life  hinges  on  the 
phrase  "the  kingdom  of  heaven.'^  Much  is  implied  in  this  term  and  its 
accompaniments,  and  may  be  drawn  out  by  answering  the  questions.  What 
is  heaven  ?  Who  are  citizens  of,  and  who  are  aliens  from,  the  kingdom 
of  God  ?  Let  us  first  examine  the  subordinate  meanings  and  shades  of 
meaning  with  which  the  Savior  sometimes  uses  these  phrases. 

*'  Ye  shall  see  heaven  open  and  the  angels  of  God  ascending  and 
descending  upon  the  Son  of  Man."  No  confirmation  of  the  literal  sense 
of  this  that  is  afforded  by  any  incident  found  in  the  Gospels.     There  is 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      333 


every  reason  for  supposing  that  he  meant  by  it,  *' There  shall  be  open 
manifestations  of  supernatural  power  and  favor  bestowed  upon  me  by  God, 
— evident  signs  of  direct  communications  between  us."  His  Divine  works 
and  instructions  justified  the  statement.  The  word  "  heaven''  as  here 
used,  then,  does  not  mean  any  particular  place,  but  means  the  approving 
presence  of  God.  The  instincts  and  natural  language  of  man  prompt  us 
to  consider  objects  of  reverence  as  above  us.  We  kneel  below  them. 
The  splendor,  mystery,  infinity,  of  the  starry  regions  help  on  the  delusion. 
But  surely  no  one  possessing  clear  spiritual  perceptions  will  think  the 
literal  facts  in  the  case  must  correspond  to  this, — that  God  must  dwell  in 
a  place  overhead  called  heaven.     He  is  an  Omnipresence. 

"  Blessed  are  ye  when  men  shall  revile  you  and  persecute  you  for  my 
sake:  rejoice,  for  great  is  your  reward  in  heaven."  This  passage  probably 
means,  "  In  the  midst  of  tribulation  be  exceeding  glad ;  because  you  shall 
be  abundantly  rewarded  in  a  future  state  for  all  your  present  sufferings 
in  my  cause."  In  that  case,  heaven  signifies  the  spiritual  world,  and  does 
not  involve  reference  to  any  precisely-located  spot.  Or  it  may  mean,  "  Be 
not  disheartened  by  insults  and  persecutions  met  in  the  cause  of  God ; 
for  you  shall  be  greatly  blessed  in  your  inward  life :  the  approval  of  con- 
science, the  immortal  love  and  pity  of  God,  shall  be  yours:  the  more  you 
are  hated  and  abused  by  men  unjustly,  the  closer  and  sweeter  shall  be 
your  communion  with  God."  In  that  case,  heaven  signifies  fellowship 
with  the  Father,  and  is  independent  of  any  particular  time  or  place. 

"Our  Father,  who  art  in  heaven."  Jesus  was  not  the  author  of  this 
sentence.  It  was  a  part  of  the  Eabbinical  synagogue-service,  and  was 
based  upon  the  Hebrew  conception  of  God  as  having  his  abode  in  an 
especial  sense  over  the  firmament.  The  Savior  uses  it  as  the  language 
of  accommodation,  as  is  evident  from  his  conversation  with  the  woman 
of  Samaria ;  for  he  told  her  that  no  exclusive  spot  was  an  acceptable 
place  of  worship,  since  "God  is  a  Spirit;  and  they  that  worship  him  must 
worship  him  in  spirit  and  in  truth."  No  one  who  comprehends  the 
meaning  of  the  words  can  suppose  that  the  Infinite  Spirit  occupies  a  con- 
fined local  habitation,  and  that  men  must  literally  journey  there  to  be 
with  him  after  death.  Wherever  they  may  be  now,  they  are  away  from 
him  or  with  him,  according  to  their  characters.  After  death  they  are 
more  banished  from  him  or  more  immediately  with  him,  instantly, 
wherever  they  are,  according  to  the  spirit  they  are  of. 

'*  Lay  not  up  for  yourselves  treasures  on  earth,  but  in  heaven."  In 
other  words.  Be  not  absorbed  in  efforts  to  accumulate  hoards  of  gold  and 
silver,  and  to  get  houses  and  lands,  which  will  soon  pass  away ;  but  rather 
labor  to  acquire  heavenly  treasures, — wisdom,  love,  puHty,  and  faith, — 
which  will  never  pass  from  your  possession  nor  cease  from  your  enjoy- 
ment. 

"  I  go  to  prepare  a  place  for  you.  And  if  I  go  and  prepare  a  place  for 
you,  I  will  come  again  and  receive  you  unto  myself,  that  where  I  am 
there  ye  may  be  also."   To  understand  this  text,  we  must  carefully  study 

22 


334      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


the  whole  four  chapters  of  the  connection  in  which  it  stands.  They 
abound  in  bold  symbols.  An  instance  of  this  is  seen  where  Jesus,  having 
washed  his  disciples^  feet,  says  to  them,  "  Ye  are  clean,  but  not  all.  For 
he  knew  who  should  betray  him.  Therefore  said  he.  Ye  are  not  all 
clean."  The  actual  meaning  of  the  passage  before  us  may  be  illustrated 
by  a  short  paraphrase  of  it  with  the  context : — "  Let  not  your  hearts  be 
troubled  by  the  thought  that  I  must  die  and  be  removed  from  you ;  for 
there  are  other  states  of  being  besides  this  earthly  life.  When  they 
crucify  me,  as  I  have  said  to  you  before,  I  shall  not  perish,  but  shall  pass 
into  a  higher  state  of  existence  with  my  Father.  Whither  I  go  ye  know, 
and  the  way  ye  know :  my  Father  is  the  end,  and  the  truths  that  I  have 
declared  point  out  the  way.  If  ye  loved  me,  ye  would  rejoice  because 
I  say  that  I  go  to  the  Father.  And  if  I  go  to  him, — if,  when  they  have 
put  me  to  death,  I  pass  into  an  unseen  state  of  blessedness  and  glory, 
(as  I  prophesy  unto  you  that  I  shall,) — I  will  reveal  myself  unto  you  again, 
and  tell  you.  I  go  before  you  as  a  pioneer,  and  will  surely  come 
back  and  confirm,  with  irresistible  evidence,  the  reality  of  what  I  have 
already  told  you.  Therefore,  trouble  not  your  hearts,  but  be  of  good 
cheer." 

"  There  is  joy  in  the  presence  of  the  angels  of  God  over  one  sinner 
that  repenteth."  The  sentiment  of  this  Divine  declaration  simply  im- 
plies that  all  good  beings  sympathize  with  every  triumph  of  goodness ; 
that  the  living  chain  of  mutual  interest  runs  through  the  spiritual  uni- 
verse, making  one  family  of  those  on  earth  and  those  in  the  invisible 
state. 

"  Touch  me  not ;  for  I  am  not  yet  ascended  to  my  Father."  "  Cling  not 
to  me,  detain  me  not,  for  I  have  not  yet  left  the  world  forever,  to  be  in 
the  spiritual  state  with  my  Father ;  and  ere  I  do  this  I  must  seek  my 
disciples,  to  convince  them  of  my  resurrection  and  to  give  them  my  part- 
ing commission  and  blessing."  He  used  the  common  language,  for  it  was 
the  only  language  which  she  whom  he  addressed  would  understand ;  and 
although,  literally  interpreted,  it  conveyed  the  idea  of  a  local  heaven  on 
high,  yet  at  the  same  time  it  conveyed,  and  in  the  only  way  intelligible 
to  her,  all  the  truth  that  was  important, — namely,  that  when  he  dis- 
appeared he  would  still  be  living,  and  be,  furthermore,  with  God. 

When  Christ  finally  went  from  his  disciples,  he  seemed  to  them  to  rise 
and  vanish  towards  the  clouds.  This  would  confirm  their  previous  mate- 
rial conceptions,  and  the  old  forms  of  speech  would  be  handed  down, 
strengthened  by  these  phenomena,  misunderstood  in  themselves  and 
exaggerated  in  their  importance.  We  generally  speak  now  of  God's 
*'  throne,"  of  "  Ifeaven,"  as  situated  far  away  in  the  blue  ether ;  we  point 
upward  to  the  world  of  bliss,  and  say.  There  the  celestial  hosannas  roll ; 
there  the  happy  ones,  the  unforgotten  ones  of  our  love,  wait  to  welcome 
us.  These  forms  of  speech  are  entirely  natural ;  they  are  harmless  ;  they 
aid  in  giving  definiteness  to  our  thoughts  and  feelings,  and  it  is  well  to 
continue  their  use ;  it  would  be  difficult  to  express  our  thoughts  without 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      335 


them.  However,  we  must  understand  that  they  are  not  strictly  and  ex- 
clusively true.  God  is  everywhere  ;  and  wherever  he  is  there  is  heaven 
to  the  spirits  that  are  like  him  and,  consequently,  see  him  and  enjoy  his 
ineffable  blessedness. 

Jesus  sometimes  uses  the  phrase  "kingdom  of  heaven"  as  synonymous 
with  the  Divine  will, — the  spiritual  principles  or  laws  which  he  was  in- 
spired to  proclaim.  Many  of  his  parables  were  spoken  to  illustrate  the 
diffusive  power  and  the  incomparable  value  of  the  truth  he  taught, — as 
when  he  said,  "  The  kingdom  of  heaven  is  like  a  grain  of  mustard-seed, 
which  becomes  a  great  tree ;"  it  is  "  like  unto  leaven,  which  a  woman  put 
in  two  measures  of  meal  until  the  whole  was  leavened ;"  it  is  "  like  a 
treasure  hid  in  a  field,"  or  "  like  a  goodly  pearl  of  great  price,  which,  a 
man  finding,  he  goes  and  sells  all  that  he  has  and  buys  it."  In  these 
examples  "  the  kingdom  of  heaven"  is  plainly  a  personification  of  the  re- 
vealed will  of  God,  the  true  law  of  salvation  and  eternal  life.  In  answer 
to  the  question  why  he  spoke  so  many  things  to  the  people  in  parables, 
Jesus  said  to  his  disciples,  "Because  it  is  given  unto  you  to  know  the 
mysteries  of  the  kingdom  of  heaven ;  but  unto  them  it  is  not  given ;" 
that  is.  You  are  prepared  to  understand  the  hitherto  concealed  truths  of 
God's  government,  if  set  forth  plainly  ;  but  they  are  not  prepared.  Here 
— as  also  in  the  parables  of  the  vineyard  let  out  to  husbandmen,  and  of 
the  man  who  sowed  good  seed  in  his  field,  and  in  a  few  other  cases — "  the 
kingdom  of  heaven"  means  God's  government,  his  mode  of  dealing  with 
men,  his  method  of  establishing  his  truths  in  the  hearts  of  men.  "  The 
kingdom  of  heaven"  sometimes  signifies  personal  purity  and  peace,  free- 
dom from  sensual  solicitations.  "  There  be  eunuchs  which  have  made 
themselves  eunuchs  for  the  kingdom  of  heaven's  sake.  He  that  is  able 
to  receive  it,  let  him  receive  it." 

Christ  frequently  uses  the  term  "  kingdom  of  heaven"  in  a  somewhat 
restricted,  traditional  sense,  based — in  form  but  not  in  spirit — ^upon  the 
Jewish  expectations  of  the  Messiah's  kingdom.  "  Be  ye  sure  of  this,  that 
the  kingdom  of  God  is  come  nigh  unto  you ;"  "I  must  preach  the  king- 
dom of  God  to  other  cities  also  ;"  "  Repent,  for  the  kingdom  of  heaven 
is  at  hand."  Christ  was  charged  to  bear  to  men  a  new  revelation  from 
God  of  his  government  and  laws,  that  he  might  reign  over  them  as  a 
monarch  over  conscious  and  loyal  subjects.  "Many  shall  coi^e  from  the 
East  and  the  West,  and  shall  sit  down  with  Abraham  and  Isaac  and  Jacob 
in  the  kingdom  of  heaven ;  but  the  children  of  the  kingdom  shall  be  cast 
out  into  outer  darkness."  The  sense  of  these  texts  is  as  follows.  "God  is 
now  offering  unto  you,  through  me,  a  spiritual  dispensation,  a  new  king- 
dom ;  but,  unless  you  faithfully  heed  it  and  fulfil  its  conditions,  you  shall 
be  rejected  from  it  and  lose  the  Divine  favor.  Although,  by  your  position 
as  the  chosen  people,  and  in  the  line  of  revelation,  you  are  its  natural 
heirs,  yet,  unless  you  rule  your  spirits  and  lives  by  its  commands,  you 
shall  see  the  despised  Gentiles  enjoying  all  the  privileges  your  faith  allows 
to  the  revered  patriarchs  of  your  nation,  while  yourselves  are  shut  out 


336      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


from  them  and  overwhelmed  with  shame  and  anguish.  Your  pride  of 
descent,  haughtiness  of  spirit,  and  reliance  upon  dead  rites  unfit  you  for 
the  true  kingdom  of  God,  the  inward  reign  of  humility  and  righteous- 
ness ;  and  the  very  publicans  and  harlots,  repenting  and  humbling  them- 
selves, shall  go  into  it  before  you.'^ 

To  be  welcomed  under  this  Messianic  dispensation,  to  become  a  citizen 
of  this  spiritual  kingdom  of  God,  the  Savior  declares  that  there  are  cer- 
tain indispensable  conditions.  A  man  must  repent  and  forsake  his  sins. 
This  was  the  burden  of  John's  preaching, — that  the  candidate  for  the 
kingdom  of  heaven  must  first  be  baptized  with  water  unto  repentance,  as 
a  sign  that  he  abjures  and  is  cleansed  from  all  his  old  errors  and  iniqui- 
ties. Then  he  must  be  baptized  with  the  Holy  Spirit  and  with  fire, — 
that  is,  must  learn  the  positive  principles  of  the  coming  kingdom,  and 
apply  them  to  his  own  character,  to  purge  away  every  corrupt  thing.  He 
must  be  born  again,  born  of  water  and  of  the  Spirit :  in  other  words,  he 
must  be  brought  out  from  his  impurity  and  wickedness  into  a  new  and 
Divine  life  of  holiness,  awakened  to  a  conscious  experience  of  purity, 
truth,  and  love, — the  great  prime  elements  in  the  reign  of  God.  He  must 
be  guileless  and  lowly.  "Whosoever  will  not  receive  the  kingdom  of  God 
as  a  little  child  shall  in  no  wise  enter  therein." 

The  kingdom  of  heaven,  the  better  dispensation  which  Christ  came  to 
establish,  is  the  humility  of  contrite  hearts,  the  innocence  of  little  children, 
the  purity  of  undefiled  consciences,  the  fruit  of  good  works,  the  truth  of 
universal  laws,  the  love  of  God,  and  the  conscious  experience  of  an  inde- 
structible, blessed  being.  Those  who  enter  into  these  qualities  in  faith, 
in  feeling,  and  in  action  are  full  citizens  of  that  eternal  kingdom ;  all 
others  are  aliens  from  it. 

Heaven,  then,  according  to  Christ's  use  of  the  word,  is  not  distinctively 
a  world  situated  somewhere  in  immensity,  but  a  purely  spiritual  experi- 
ence, having  nothing  to  do  with  any  special  time  or  place.  It  is  a  state 
of  the  soul,  or  a  state  of  society,  under  the  rule  of  truth,  governed  by 
God's  will,  either  in  this  life  or  in  a  future.  He  said  to  the  young  ruler 
who  had  walked  faithfully  in  the  law,  and  whose  good  traits  drew  forth 
his  love,  "  Thou  art  not  far  from  the  kingdom  of  God."  It  is  evident 
that  this  does  not  mean  a  bounded  place  of  abode,  but  a  true  state  of 
character,  a  virtuous  mode  of  life  "  My  kingdom  is  not  of  this  world." 
*'  Every  one  that  is  of  the  truth  heareth  my  voice."  That  is,  *'  My  king- 
dom is  the  realm  of  truth,  the  dominion  of  God's  will,  and  all  true  men 
are  iny  subjects."  Evidently  this  is  not  a  material  but  a  moral  reign 
and  therefore  unlimited  by  seasons  or  places.  Wherever  purity,  truth, 
love,  obedience,  prevail,  there  is  God,  and  that  is  heaven.  It  is  not 
necessary  to  depart  into  some  distant  sphere  to  meet  the  Infinite  Holy 
One  and  dwell  with  him.  He  is  on  the  very  dust  we  tread,  he  is  the 
very  centre  of  our  souls  and  breath  of  our  lives,  if  we  are  only  in  a  state 
that  is  fitted  to  recognise  and  enjoy  him.  "  He  that  hath  sent  me  is  with 
me :  the  Father  hath  not  left  me  alone,  for  I  always  do  those  things 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      337 


which  please  him."  It  is  a  fair  inference  from  such  statements  as  this 
that  to  do  with  conscious  adoration  and  love  those  things  that  please  God 
is  to  be  with  him,  without  regard  to  time  or  place ;  and  that  is  heaven. 
"  I  speak  that  which  I  have  seen  with  my  Father,"  God,  "  and  ye  do  that 
which  ye  have  seen  with  your  father,  the  devil."  No  one  will  suppose  that 
Jesus  meant  to  tell  the  wicked  men  whom  he  was  addressing  that  they 
committed  their  iniquities  in  consequence  of  lessons  learned  in  a  pre- 
vious state  of  existence  with  an  arch-fiend,  the  parent  of  all  evil.  His 
meaning,  then,  was,  I  bring  forth  in  words  and  deeds  the  things  which 
I  have  learned  in  my  secret  soul  from  inspired  communion  with  infinite 
goodness  and  perfection;  you  bring  forth  the  things  which  you  have 
learned  from  communion  with  the  source  of  sin  and  woe, — that  is,  foul 
propensities,  cruel  passions,  and  evil  thoughts. 

"  I  come  forth  from  the  Father  and  am  come  into  the  world ;  again  I 
leave  the  world  and  go  unto  the  Father."  "  I  go  unto  Him  that  sent 
me."  Since  it  is  declared  that  Grod  is  an  Omnipresent  Spirit,  and  that 
those  who  obey  and  love  him  see  him  and  are  with  him  everywhere, 
these  striking  words  must  bear  one  of  the  two  following  interpretations. 
First,  they  may  imply  in  general  that  man  is  created  and  sent  into  this 
state  of  being  by  the  Father,  and  that  after  the  termination  of  the  pre- 
sent life  the  soul  is  admitted  to  a  closer  union  with  the  Parent  Spirit. 
This  gives  a  natural  meaning  to  the  language  which  represents  dying  as 
going  to  the  Father.  Not  that  it  is  necessary  to  travel  to  reach  God,  but 
that  the  spiritual  verity  is  most  adequately  expressed  under  such  a 
metaphor.  But,  secondly,  and  more  probably,  the  phraseology  under 
consideration  may  be  meant  as  an  assertion  of  the  Divine  origin  and 
authority  of  the  special  mission  of  Christ.  "  Neither  came  I  of  myself, 
but  He  sent  me ;"  "  The  words  that  I  speak  unto  you  I  speak  not  of 
myself;"  "As  the  Father  hath  taught  me,  I  speak  these  things."  These 
passages  do  not  necessarily  teach  the  pre-existence  of  Christ  and  his 
descent  from  heaven  in  the  flesh.  That  is  a  carnal  interpretation  which 
does  great  violence  to  the  genuine  nature  of  the  claims  put  forth  by 
our  Savior.  They  may  merely  declare  the  supernatural  commission  of 
the  Son  of  God,  his  direct  inspiration  and  authority.  He  did  not  volun- 
tarily assume  his  great  work,  but  was  Divinely  ordered  on  that  service. 
Compare  the  following  text: — "The  baptism  of  John,  whence  was  it, 
from  Heaven,  or  of  men  ?"  That  is  to  say,  was  it  of  human  or  of  Divine 
origin  and  authority?  So  when  it  is  said  that  the  Son  of  Man  descended 
from  heaven,  or  was  sent  by  the  Father,  the  meaning  in  Christ's  mind 
probably  was  that  he  was  raised  up,  did  his  works,  spoke  his  words,  by 
the  inspiration  and  with  the  sanction  of  God.  The  accuracy  of  this  inter- 
pretation is  seen  by  the  following  citation  from  the  Savior's  own  words, 
when  he  is  speaking — in  his  prayer  at  the  last  supper — of  sending  his 
disciples  out  to  preach  the  gospel: — "As  thou  hast  sent  me  into  the 
world,  even  so  have  I  also  sent  them  into  the  world."     The  reference, 


888      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


evidently,  is  to  a  Divine  choice  and  sealing,— not  to  a  descent  upon  the 
earth  from  another  sphere. 

That  the  author  of  the  Fourth  Gospel  believed  that  Christ  descended 
from  heaven  literally  we  have  not  the  shadow  of  a  doubt.  He  repeatedly 
speaks  of  him  as  the  great  super-angelic  Logos,  the  first-born  Son  and 
perfect  image  of  God,  the  instrumental  cause  of  the  creation.  His  mind 
was  filled  with  the  same  views,  the  same  lofty  Logos-theory  that  is  so 
abundantly  set  forth  in  the  writings  of  Philo  Judseus.  He  reports  and 
describes  the  Savior  in  conformity  with  such  a  theological  postulate. 
Possessed  with  the  foregone  conclusion  that  Jesus  was  the  Divine  Logos, 
descended  from  the  celestial  abode,  and  born  into  the  world  as  a  man,  in 
endeavoring  to  write  out  from  memory,  years  after  they  were  uttered,  the 
Savior's  words,  it  is  probable  that  he  unconsciously  misapprehended  and 
tinged  them  according  to  his  theory.  The  Delphic  apothegm,  "  Know 
thyself,"  was  said  to  have  descended  from  heaven : — 

"E  coelo  descendit  y*S>Bi  ffcovTor." 

By  a  familiar  Jewish  idiom,  "  to  ascend  into  heaven"  meant  to  learn 
the  will  of  God.^  And  whatever  bore  the  direct  sanction  of  God  was  said 
to  descend  from  heaven.  "When  in  these  figurative  terms  Jesus  asserted 
his  Divine  commission,  it  seems  that  some  understood  him  literally,  and 
concluded — perhaps  in  consequence  of  his  miracles,  joined  with  their 
own  speculations — that  he  was  the  Logos  incarnated.  That  such  a  con- 
clusion was  an  unwarranted  inference  from  metaphorical  language  and 
from  a  foregone  pagan  dogma  appears  from  his  own  explanatory  and  jus- 
tifying words  spoken  to  the  Jews.  For  when  they  accused  him  of  making 
himself  God,  he  replies,  "  If  in  your  law  they  are  called  gods  to  whom 
the  word  of  God  came,  charge  ye  him  whom  the  Father  hath  sanctified 
and  sent  into  the  world  with  blasphemy,  because  he  says  he  is  the  Son 
of  God  ?"  Christ's  language  in  the  Fourth  Gospel  may  be  fairly  explained 
without  implying  his  actual  pre-existence  or  superhuman  nature.  But  it 
does  not  seem  to  us  that  John's  possibly  can  be.  His  miracles,  according 
to  the  common  idea  of  them,  did  not  prove  him  to  be  the  coequal  fac- 
simile, but  merely  proved  him  to  be  the  delegated  envoy,  of  God. 

We  may  sum  up  the  consideration  of  this  point  in  a  few  words.  Christ 
did  not  essentially  mean  by  the  term  "heaven"  the  world  of  light  and 
glory  located  by  the  Hebrews,  and  by  some  other  nations,  just  above 
the  visible  firmament.  His  meaning,  when  he  spoke  of  the  kingdom  of 
God  or  heaven,  was  always,  in  some  form,  either  the  reign  of  justice, 
purity,  and  love,  or  the  invisible  world  of  spirits.  If  that  world,  heaven, 
be  in  fact,  and  were  in  his  conception,  a  sphere  located  in  space,  he  never 
alluded  to  its  position,  but  left  it  perfectly  in  the  dark,  keeping  his  in- 
structions scrupulously  free  from  any  such  commitment.  He  said,  "  I  go  to 
Him  that  sent  me ;"  "  I  will  come  again  and  receive  you  unto  myself,  that 

8  Schoettgen,  in  John  iii.  13. 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      339 

where  I  am  there  ye  may  be  also."  The  references  to  locality  are  vague 
and  mysterious.  The  nature  of  his  words,  and  their  scantiness,  are  as  if  he 
had  said,  We  shall  live  hereafter ;  we  shall  be  with  the  Father ;  we  shall 
be  together.  All  the  rest  is  mystery,  even  to  me :  it  is  not  important  to 
be  known,  and  the  Father  hath  concealed  it.  Such,  almost,  are  his  very 
words.  "  A  little  while,  and  ye  shall  not  see  me ;  again,  a  little  while, 
and  ye  shall  see  me,  because  I  go  to  the  Father."  "  Father,  I  will  that  they 
also  whom  thou  hast  given  me  be  with  me  where  I  am."  Whether  heaven 
be  technically  a  material  abode  or  a  spiritual  state  it  is  of  Uttle  import- 
ance to  us  to  know  ;  and  the  teachings  of  Jesus  seem  to  have  nothing  to 
do  with  it.  The  important  things  for  us  to  know  are  that  there  is  a 
heaven,  and  how  we  may  prepare  for  it ;  and  on  these  points  the  revela- 
tion is  explicit.  To  suppose  the  Savior  ignorant  of  some  things  is  not 
inconsistent  with  his  endowments ;  for  he  himself  avowed  his  igno- 
rance, saying,  "  Of  that  day  knoweth  no  man ;  no,  not  even  the  angels 
which  are  in  heaven,  neither  the  Son,  but  the  Father."  And  it  adds  an 
awful  solemnity,  an  indescribably  exciting  interest,  to  his  departure  from 
the  world,  to  conceive  him  hovering  on  the  verge  of  the  same  mystery 
which  has  enveloped  every  passing  mortal, — ^hovering  there  with  chas- 
tened wonder  and  curiosity,  inspired  with  an  absolute  trust  that  in  that 
fathomless  obscurity  the  Father  would  be  with  him,  and  would  unveil 
new  realms  of  life,  and  would  enable  him  to  come  back  and  assure  his 
disciples.  He  certainly  did  not  reveal  the  details  of  the  future  state : 
whether  he  was  acquainted  with  them  himself  or  not  we  cannot  tell. 

We  next  advance  to  the  most  important  portion  of  the  words  of  Christ 
regarding  the  life  and  destiny  of  the  soul, — those  parts  of  his  doctrine 
which  are  most  of  a  personal,  experimental  character,  sounding  the 
fountains  of  consciousness,  piercing  to  the  dividing  asunder  of  our  being. 
It  is  often  said  that  Jesus  everywhere  takes-  for  granted  the  fact  of  im- 
mortality,— that  it  underlies  and  permeates  all  he  does  and  says.  We 
should  know  at  once  that  such  a  being  must  be  immortal ;  such  a  life  could 
never  be  lived  by  an  ephemeral  creature ;  of  all  possible  proofs  of  immor- 
tality he  is  himself  the  sublimest.  This  is  true,  but  not  the  whole  truth. 
The  resistless  assurance,  the  Divine  inspiration,  the  sublime  repose,  with 
which  he  enunciates  the  various  thoughts  connected  with  the  theme  of 
endless  existence,  are  indeed  marvellous.  But  he  not  only  authori- 
tatively assumes  the  truth  of  a  future  life :  he  speaks  directly  of  it  in 
many  ways,  often  returns  to  it,  continually  hovers  about  it,  reasons  for  it, 
exhorts  upon  it,  makes  most  of  his  instructions  hinge  upon  it,  shows  that 
it  is  a  favorite  subject  of  his  communion.  We  may  put  the  justice  of 
these  statements  in  a  clear  light  by  bringing  together  and  explaining 
some  of  his  scattered  utterances. 

His  express  language  teaches  that  man  in  this  world  is  a  twofold  being, 
leading  a  twofold  life,  physical  and  spiritual, — the  one  temporal,  the 
other  eternal, — the  one  apt  unduly  to  absorb  his  affections,  the  other 
really  deserving  his  profoundest  care.     This  separation  of  the  body  and 


340      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


the  soul,  and  survival  of  the  latter,  is  brought  to  light  in  various  striking 
forms  and  with  various  piercing  applications.  In  view  of  the  dangers 
that  beset  his  disciples  on  their  mission,  he  exhorted  and  warned  them 
thus: — "Fear  not  them  which  have  power  to  kill  the  body  and  after- 
wards have  no  more  that  they  can  do  ;  but  rather  fear  Him  who  can  kill 
both  soul  and  body;''  "Whosoever  will  save  his  life  shall  lose  it;  and 
whosoever  will  lose  his  life  for  my  sake  shall  find  it ;"  that  is,  whosoever, 
for  the  sake  of  saving  the  life  of  his  body,  shrinks  from  the  duties  of  this 
dangerous  time,  shall  lose  the  highest  welfare  of  the  soul ;  but  whosoever 
loveth  his  lower  life  in  the  body  less  than  he  loves  the  virtues  of  a  conse- 
crated spirit  shall  win  the  true  blessedness  of  his  soul.  Both  of  these 
passages  show  that  the  soul  has  a  life  and  interest  separate  from  the 
material  tabernacle.  With  what  pathos  and  convincing  power  was  the 
same  faith  expressed  in  his  ejaculation  from  the  cross,  "  Father,  into  thy 
hands  I  commend  my  spirit!" — an  expression  of  trust  which,  unddi* 
such  circumstances  of  desertion,  horror,  and  agony,  could  only  have 
been  prompted  by  that  inspiration  of  God  which  he  always  claimed  to 
have. 

Christ  once  reasoned  with  the  Sadducees  "  as  touching  the  dead,  that 
they  rise ;"  in  other  words,  that  the  souls  of  men  upon  the  decease  of  the 
body  pass  into  another  and  an  unending  state  of  existence: — "  Neither 
can  they  die  any  more ;  for  they  are  equal  with  the  angels,  and  are  chil- 
dren of  God,  being  children  of  the  resurrection."  His  argument  was, 
that  "  God  is  the  God  of  the  living,  not  of  the  dead  •"  that  is,  the  spi- 
ritual nature  of  man  involves  such  a  relationship  with  God  as  pledges  his 
attributes  to  its  perpetuity.  The  thought  which  supports  this  reasoning 
penetrates  far  into  the  soul  and  grasps  the  moral  relations  between  man 
and  God.  It  is  most  interesting  viewed  as  the  unqualified  affirnlation  by 
Jesus  of  the  doctrine  of  a  future  life  which  shall  be  deathless. 

But  the  Savior  usually  stood  in  a  more  imposing  attitude  and  spoke  in 
a  more  commanding  tone  than  are  indicated  in  the  foregoing  sentences. 
The  prevailing  stand-point  from  which  he  spoke  was  that  of  an  oracle 
giving  responses  from  the  inner  shrine  of  the  Divinity.  The  words  and 
sentiments  he  uttered  were  not  his,  but  the  Father's ;  and  he  uttered 
them  in  the  clear  tones  of  knowledge  and  authority,  not  in  the  whisper- 
ing accents  of  speculation  or  surmise.  How  these  entrancing  tidings 
came  to  him  he  knew  not:  they  were  no  creations  of  his;  they  rose 
spontaneously  within  him,  bearing  the  miraculous  sign  and  seal  of  God, 
— a  recommendation  he  could  no  more  question  or  resist  than  he  could 
deny  his  own  existence.  He  was  set  apart  as  a  messenger  to  men.  The 
tide  of  inspiration  welled  up  till  it  filled  every  nerve  and  crevice  of  his 
being  with  conscious  life  and  with  an  overmastering  recognition  of  its 
living  relations  with  the  Omnipresent  and  Everlasting  Life.  Straightway 
he  knew  that  the  Father  was  in  him  and  he  in  the  Father,  and  that  ho 
was  commissioned  to  reveal  the  mind  of  the  Father  to  the  world.  He 
knew,  by  the  direct  knowledge  of  inspiration  and  consciousness,  that  he 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      341 


should  live  forever.  Before  his  keen,  full,  spiritual  vitality  the  thought 
of  death  fled  away,  the  thought  of  annihilation  could  not  come.  So  far 
removed  was  his  soul  from  the  perception  of  interior  sleep  and  decay,  so 
broad  and  powerful  was  his  consciousness  of  indestructible  life,  that  he 
saw  quite  through  the  crumbling  husks  of  time  and  sense  to  the  crystal 
sea  of  spirit  and  thought.  So  absorbing  was  his  sense  of  eternal  life  in 
himself  that  he  even  constructed  an  argument  from  his  personal  feeling 
to  prove  the  immortality  of  others,  saying  to  his  disciples,  "Because  I 
live,  ye  shall  live  also ;"  "Ye  believe  in  God,  believe  also  in  me."  Ye 
believe  what  God  declares,  for  he  cannot  be  mistaken ;  believe  what  I 
declare — for  his  inspiration  makes  me  infallible — ^when  I  say  there  are 
many  spheres  of  life  for  us  when  this  is  ended. 

It  was  from  the  fulness  of  this  experience  that  Jesus  addressed  his 
hearers.  He  spoke  not  so  much  as  one  who  had  faith  that  immortal  life 
would  hereafter  be  revealed  and  certified,  but  rather  as  one  already  in 
the  insight  and  possession  of  it, — as  one  whose  foot  already  trod  the  eter- 
nal floor  and  whose  vision  pierced  the  immense  horizon.  "  Verily,  verily, 
I  say  unto  you,  he  that  heareth  my  word  and  believeth  on  Him  that  sent 
me  hath  everlasting  life,  and  shall  not  come  into  condemnation,  but  is 
passed  from  death  unto  life."  Being  himself  brought  to  this  immovable 
assurance  of  immortal  life  by  the  special  inspiration  of  God,  it  was  his 
aim  to  bring  others  to  the  same  blessed  knowledge.  His  efforts  to  eflPect 
this  form  a  most  constant  feature  in  his  teachings.  His  own  definition 
of  his  mission  was,  "  I  am  come  that  they  might  have  life,  and  that  they 
might  have  it  more  abundantly."  We  see  by  the  persistent  drift  of  his 
words  that  he  strove  to  lead  others  to  the  same  spiritual  point  he  stood 
at,  that  they  might  see  the  same  prospect  he  saw,  feel  the  same  certitude 
he  felt,  enjoy  the  same  communion  with  God  and  sense  of  immortality 
he  enjoyed.  "  As  the  Father  raiseth  up  the  dead  and  quickeneth  them, 
even  so  the  Son  quickeneth  whom  he  will;"  "For  as  the  Father  hath  life 
in  himself,  so  hath  he  given  the  Son  to  have  life  in  himself;"  "Father, 
glorify  thy  Son,  that  thy  Son  also  may  glorify  thee ;  as  thou  hast  given 
him  power  over  all  flesh,  that  he  might  give  eternal  life  to  as  many  as 
thou  hast  given  him :  and  this  is  life  eternal,  that  they  might  know  thee, 
the  only  true  God,  and  Jesus  Christ  whom  thou  hast  sent."  In  other 
words,  the  mission  of  Christ  was  to  awaken  in  men  the  "experience  of 
immortal  life ;  and  that  would  be  produced  by  imparting  to  them — ^repro- 
ducing in  them — the  experience  of  his  own  soul.  Let  us  notice  what 
steps  he  took  to  secure  this  end. 

He  begins  by  demanding  the  unreserved  credence  of  men  to  what  he 
says,  claiming  to  say  it  with  express  authority  from  God,  and  giving 
miraculous  credentials.  "  Whatsoever  I  speak,  therefore,  as  the  Father 
said  to  me,  so  I  speak."  This  claim  to  inspired  knowledge  he  advances 
60  emphatically  that  it  cannot  be  overlooked.  He  then  announces,  as  an 
unquestionable  truth,  the  supreme  claim  of  man's  spiritual  interests  upon 
his  attention  and  labor,  alike  from  their  inherent  superiority  and  their 


342      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  EIFE. 


enduring  subsistence.  "  For  what  shall  it  profit  a  man  if  he  gain  the 
whole  world  and  lose  his  own  soul  V  "  Thou  fool,  this  night  thy  soul 
shall  be  required  of  thee :  then  whose  shall  be  those  things  thou  hast 
gathered  V  "  Labor  not  for  the  meat  which  perisheth,  but  for  that  meat 
which  endureth  unto  everlasting  life/'  The  inspiration  which  dictated 
these  instructions  evidently  based  them  upon  the  profoundest  spiritual 
philosophy, — upon  the  truth  that  man  lives  at  once  in  a  sphere  of  mate- 
rial objects  which  is  comparatively  unimportant  because  he  will  soon 
leave  it,  and  in  a  sphere  of  moral  realities  which  is  all-important  because 
he  will  live  in  it  forever.  "  Man  shall  not  live  by  bread  alone,  but  by 
every  word  that  proceedeth  out  of  the  mouth  of  God.''  The  body,  exist- 
ing in  the  sphere  of  material  relations,  is  supported  by  material  bread ; 
but  the  soul,  existing  in  the  sphere  of  spiritual  relations,  is  supported  by 
truth, — the  nourishing  breath  of  God's  love.  We  are  in  the  eternal 
world,  then,  at  present.  Its  laws  and  influences  penetrate  and  rule 
us ;  its  ethereal  tides  lave  and  bear  us  on ;  our  experience  and  destiny 
in  it  are  decided  every  moment  by  our  characters.  If  we  are  pure  in 
heart,  have  vital  faith  and  force,  we  shall  see  God  and  have  new  revela- 
tions made  to  us.  Such  are  among  the  fundamental  principles  of  Chris- 
tianity. 

There  is  another  class  of  texts, — based  upon  a  highly-figurative  style  of 
speech,  striking  Oriental  idioms, — the  explanation  of  which  will  cast  fur- 
ther light  upon  the  branch  of  the  subject  immediately  before  us.  "  As 
the  living  Father  hath  sent  me,  and  I  live  by  the  Father,  so  he  that 
eateth  me,  even  he  shall  live  by  me;"  that  is.  As  the  blessed  Father  hath 
inspired  me  with  the  knowledge  of  him,  and  I  am  blessed  with  the  con- 
sciousness of  his  immortal  love,  so  he  that  believes  and  assimilates  these 
truths  as  I  proclaim  them,  he  shall  experience  the  same  blessedness 
through  my  instruction.  The  words  "  I  am  the  bread  of  life"  are  ex- 
plained by  the  words  "  I  am  the  truth."  The  declaration  "  Whoso 
eateth  my  flesh  hath  eternal  life"  is  illustrated  by  the  declaration 
"  Whosoever  heareth  my  word  and  believeth  on  Him  that  sent  me  hath 
everlasting  life."  There  is  no  difficulty  in  understanding  what  Jesus 
meant  when  he  said,  "  I  have  meat  to  eat  ye  know  not  of:  my  meat  is  to 
do  the  will  of  Him  that  sent  me."  Why  should  we  not  with  the  same 
ease,  upon  the  same  principles,  interpret  his  kindred  expression,  "  This 
is  the  bread  which  cometh  down  from  heaven,  that  a  man  may  eat 
thereof  and  not  die"  ?  The  idea  to  be  conveyed  by  all  this  phraseology 
is,  that  whosoever  understands,  accepts,  assimilates,  and  brings  out  in  ear- 
nest experience,  the  truths  Christ  taught,  would  realize  the  life  of  Christ, 
feel  the  same  assurance  of  Divine  favor  and  eternal  blessedness.  "  He  that 
eateth  my  flesh  and  drinketh  my  blood  dwelleth  in  me  and  I  in  him ;" 
that  is,  we  have  the  same  character,  are  fed  by  the  same  nutriment,  rest 
in  the  same  experience.  Fortunately,  we  are  not  left  to  guess  at  the 
accuracy  of  this  exegesis :  it  is  demonstrated  from  the  lips  of  the  Master 
himself.  When  he  knew  that  the  disciples  murmured  at  what  he  had  said 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      343 


about  eating  his  flesh,  and  called  it  a  hard  saying,  he  said  to  them,  **  It  is 
the  spirit  that  quickeneth ;  the  flesh  profiteth  nothing :  the  words  that  I 
speak  unto  you,  they  are  spirit  and  they  are  life.  But  there  are  some  of 
you  that  believe  not."  Any  man  who  heartily  believed  what  Christ  said 
that  he  was  Divinely  authorized  to  declare,  and  did  declare, — the  per- 
vading goodness  of  the  Father  and  the  immortal  blessedness  of  the  souls 
of  his  children, — by  the  very  terms  was  delivered  from  the  bondage  of 
fear  and  commenced  the  consciousness  of  eternal  life.  Of  course,  we  are 
not  to  suppose  that  faith  in  Christ  obtains  immortality  itself  for  the  be- 
liever :  it  only  rectifies  and  lights  up  the  conditions  of  it,  and  awakens 
the  consciousness  of  it.  "I  am  the  resurrection  and  the  life :  whoso- 
ever liveth  and  believeth  in  me  shall  never  die."  "We  suppose  this 
means,  he  shall  know  that  he  is  never  to  perish :  it  cannot  refer  to  physi- 
cal dissolution,  for  the  believer  dies  equally  with  the  unbehever ;  it  can- 
not refer  to  immortal  existence  in  itself,  for  the  unbeliever  is  as  immortal 
as  the  believer :  it  must  refer  to  the  blessed  nature  of  that  immortality 
and  to  the  personal  assurance  of  it,  because  these  Christ  does  impart  to 
the  disciple,  while  the  unregenerate  unbeliever  in  his  doctrine,  of  course, 
has  them  not.  Coming  from  God  to  reveal  his  infinite  love,  exemplifying 
the  Divine  elements  of  an  immortal  nature  in  his  whole  career,  coming 
back  from  the  grave  to  show  its  sceptre  broken  and  to  point  the  way  to 
heaven,  well  may  Christ  proclaim,  "  Whosoever  believes  in  me"  knows  he 
"fihall  never  perish." 

Among  the  Savior's  parables  is  an  impressive  one,  which  we  cannot 
help  thinking — perhaps  fancifully — was  intended  to  illustrate  the  deal- 
ings of  Providence  in  ordering  the  earthly  destiny  of  humanity.  "So  is 
the  kingdom  of  Grod,  as  if  a  man  should  cast  seed  into  the  ground  and 
the  seed  should  grow  up ;  but  when  the  fruit  is  ripe  he  putteth  in 
the  sickle,  because  the  harvest  is  come."  Men  are  seed  sown  in  this 
world  to  ripen  and  be  harvested  in  another.  The  figure,  taken  on  the 
scale  of  the  human  race  and  the  whole  earth,  is  sublime.  Whether 
such  an  image  were  originally  suggested  by  the  parable  or  not,  the 
conception  is  consistent  with  Christian  doctrine.  The  pious  SterUng 
prays,— 

"Give  thou  the  life  which  we  require. 
That,  rooted  fast  in  thee, 
From  thee  to  thee  we  may  aspire, 
And  earth  thy  garden  be." 

The  symbol — shockingly  perverted  from  its  original  beautiful  meaning 
by  the  mistaken  behef  that  we  sleep  in  our  graves  until  a  distant  resur- 
rection-day— ^is  often  applied  to  burial-grounds.  Let  its  appropriate  sig- 
nificance be  restored.  Life  is  the  field,  death  the  reaper,  another  sphere 
of  being  the  immediate  garner.  An  enlightened  Christian,  instead  of 
entitling  a  graveyard  the  garden  of  the  dead,  and  looking  for  its  long- 
buried  forms  to  spring  from  its  cold  embrace,  will  hear  the  angel  saying 
again,  "  They  are  not  here:  they  are  risen."     The  line  which  written  on 


344      CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE. 


Klopstock's  tomb  is  a  melancholy  error,  engraved  on  his  cradle  would 
have  been  an  inspiring  truth : — 

"  Seed  sown  by  God  to  ripen  for  the  harvest." 

Several  fragmentary  speeches,  which  we  have  not  yet  noticed,  of  the 
most  tremendous  and  even  exhaustive  import,  are  reported  as  having 
fallen  from  the  lips  of  Christ  at  different  times.  These  sentences,  rapid 
and  incomplete  as  they  are  in  the  form  in  which  they  have  reached  us, 
do  yet  give  us  glimpses  of  the  most  momentous  character  into  the  pro- 
foundest  thoughts  of  his  mind.  They  are  sufficient  to  enable  us  to 
generalize  their  fundamental  principles,  and  construct  the  outlines,  if  we 
may  so  speak,  of  his  theology, — his  inspired  conception  of  God,  the  uni- 
verse, and  man,  and  the  resulting  duties  and  destiny  of  man.  We  will 
briefly  bring  together  and  interpret  these  passages,  and  deduce  the  sys- 
tem which  they  seem  to  presuppose  and  rest  upon. 

Jesus  told  the  woman  of  Samaria  that  God  was  to  be  worshipped 
acceptably  neither  in  that  mountain  nor  at  Jerusalem  exclusively,  but 
anywhere,  if  it  were  worthily  done.  "God  is  a  Spirit;  and  they  that 
worship  him  must  worship  him  in  spirit  and  in  truth."  This  passage, 
with  others,  teaches  the  spirituality  and  omnipresence  of  God.  Christ 
conceived  of  God  as  an  infinite  Spirit.  Again,  comforting  his  friends  in 
view  of  his  approaching  departure,  he  said,  "  In  my  Father's  house  are 
many  mansions :  if  it  were  not  so  I  would  have  told  you.  I  go  to  pre- 
jjare  a  place  for  you."  Here  he  plainly  figures  the  universe  as  a  house 
containing  many  apartments,  all  pervaded  and  ruled  by  the  Father's 
presence.  He  was  about  taking  leave  of  this  earth  to  proceed  to 
another  part  of  the  creation,  and  he  promised  to  come  back  to  his  fol- 
lowers and  assure  them  there  was  another  abode  prepared  for  them. 
Christ  conceived  of  the  universe,  with  its  innumerable  divisions,  as  the 
house  of  God.  Furthermore,  he  regarded  truth — or  the  essential  laws  and 
right  tendencies  of  things — and  the  will  of  God  as  identical.  He  said  he 
came  into  the  world  to  do  the  will  of  Him  that  sent  him  ;  that  is,  as  he 
at  another  time  expressed  it,  he  came  into  the  world  to  bear  witness  unto 
the  truth.  Thus  he  prayed,  "  Father,  sanctify  them  through  the  truth : 
thy  word  is  truth."  Christ  conceived  of  pure  truth  as  the  will  of  God. 
Finally,  he  taught  that  all  who  obey  the  truth,  or  do  the  will  of  God, 
thereby  constitute  one  family  of  brethren,  one  family  of  the  accepted 
children  of  God,  in  all  worlds  forever.  "  He  that  doeth  the  truth  cometh 
to  the  light,  that  his  deeds  may  be  made  manifest  that  they  are  wrought 
in  God ;"  "  Whosoever  shall  do  the  will  of  God,  the  same  is  my  brother, 
and  my  sister,  and  mother;"  "  Ye  shall  know  the  truth,  and  the  truth 
shall  make  you  free.  Whosoever  committeth  sin  is  the  servant  of  sin. 
And  the  servant  abideth  not  in  the  house  forever ;  but  the  son  abideth 
forever.  If  the  Son,  therefore,  make  you  free,  ye  shall  be  free  indeed." 
That  is  to  say,  truth  gives  a  good  man  ih.Q  freedom  of  the  universe,  makes 
him  know  himself  an  heir,  immortally  and  everywhere  at  home;  sin 


CHRIST'S  TEACHINGS  CONCERNING  THE  FUTURE  LIFE.      345 


gives  the  wicked  man  over  to  bondage,  makes  him  feel  afraid  of  being  an 
outcast,  loads  him  with  hardships  as  a  servant.  Whoever  will  believe  th© 
revelations  of  Christ,  and  assimilate  his  experience,  shall  lose  the  wretched 
burdens  of  unbelief  and  fear  and  be  no  longer  a  servant,  but  be  made  free 
indeed,  being  adopted  as  a  son. 

The  whole  conception,  then,  is  this :  The  universe  is  one  vast  house, 
comprising  many  subordinate  mansions.  All  the  moral  beings  that 
dwell  in  it  compose  one  immortal  family.  God  is  the  universal  Father. 
His  will — the  truth — is  the  law  of  the  household.  Whoever  obeys  it  is 
a  worthy  son  and  has  the  Father's  approbation  ;  whoever  disobeys  it  is 
alienated  and  degraded  into  the  condition  of  a  servant.  We  may  roam 
from  room  to  room,  but  can  never  get  lost  outside  the  walls  beyond 
the  reach  of  the  Paternal  arms.  Death  is  variety  of  scenery  and  pro- 
gress of  life : — 

"  We  bow  our  heads 
At  going  out,  we  think,  and  enter  straight  ! 

Another  golden  chamber  of  the  King's, 
Larger  than  this  we  leave,  and  lovelier." 

Who  can  comprehend  the  idea,  in  its  overwhelming  magnificence  and  in 
its  touching  beauty, — its  sweeping  amplitude  embracing  all  mysteries,  its 
delicate  fitness  meeting  all  wants, — without  being  impressed  and  stirred 
by  it,  even  to  the  regeneration  of  his  soul?  If  there  is  any  thing  cal- 
culated to  make  man  feel  and  live  like  a  child  of  God,  it  would  surely 
seem  to  be  this  conception. .  Its  unrivalled  simplicity  and  verisimilitude 
compel  the  assent  of  the  mind  to  its  reality.  It  is  the  most  adequate 
and  sublime  view  of  things  that  ever  entered  the  reason  of  man.  It  is 
worthy  the  inspiration  of  God,  worthy  the  preaching  of  the  Son  of  God. 
All  the  artificial  and  arbitrary  schemes  of  fanciful  theologians  are  as 
ridiculous  and  impertinent  before  it  as  the  offensive  flaring  of  torches  in 
the  face  of  one  who  sees  the  steady  and  solemn  splendors  of  the  sun.  To 
live  in  the  harmony  of  the  truth  of  things,  in  the  conscious  love  of  God 
and  enjoyment  of  immortality,  blessed  children,  everywhere  at  home  in 
the  hospitable  mansions  of  the  everlasting  Father, — this  is  the  experi- 
ence to  which  Christ  calls  his  followers ;  and  any  eschatology  inconsistent 
with  such  a  conception  is  not  his. 

There  are  two  general  methods  of  interpretation  respectively  applied 
to  the  words  of  Christ, — the  literal,  or  mechanical,  and  the  spiritual,  or 
vital.  The  former  leads  to  a  belief  in  his  second  visible  advent  with  an 
army  of  angels  from  heaven,  a  bodily  resurrection  of  the  dead,  a  univer- 
sal judgment,  the  burning  up  of  the  world,  eternal  tortures  of  the  wicked 
in  an  abyss  of  infernal  fire,  a  heaven  located  on  the  arch  of  the  Hebrew 
firmament.  The  latter  gives  us  a  group  of  the  profoundest  moral  truths 
clustered  about  the  illuminating  and  emphasizing  mission  of  Christ, 
sealed  with  Divine  sanctions, — truths  of  universal  obligation  and  of  all- 
redeeming  power.  The  former  method  is  still  adopted  by  the  great  body 
of  Christendom,  who  are  landed  by  it  in  a  system  of  doctrines  wellnigh 


346  RESURRECTION  OF   CHRIST. 


identical  with  those  of  the  Pharisees,  against  which  Christ  so  emphatic- 
ally warned  his  followers, — a  system  of  traditional  dogmas  not  having  the 
slightest  support  in  philosophy,  nor  the  least  contact  with  the  realities 
of  experience,  nor  the  faintest  color  of  inherent  or  historical  probability. 
In  this  age  they  are  absolutely  incredible  to  unhampered  and  studious 
minds.  On  the  other  hand,  the  latter  method  is  pursued  by  the  growing 
body  of  rational  Christians,  and  it  guides  them  to  a  consistent  array  of 
indestructible  moral  truths,  simple,  fundamental,  and  exhaustive, — an 
array  of  spiritual  principles  commanding  universal  and  implicit  homage, 
robed  in  their  own  brightness,  accredited  by  their  own  fitness,  armed 
with  the  loveliness  and  terror  of  their  own  rewarding  and  avenging 
divinity,  flashing  in  mutual  lights  and  sounding  in  consonant  echoes  alike 
from  the  law  of  nature  and  from  the  soul  of  man,  as  the  Son  of  God, 
with  miraculous  voice,  speaks  between. 


CHAPTER    VII. 

RESURRECTION    OF    CHRIST. 


Or  all  the  single  events  that  ever  were  supposed  to  have  occurred  in 
the  world,  perhaps  the  most  august  in  its  moral  associations  ^nd  the  most 
stupendous  in  its  lineal  effects,  both  on  the  outward  fortunes  and  on  the 
inward  experience  of  mankind,  is  the  resurrection  of  Jesus  Christ  from 
the  dead.  If,  therefore,  there  is  one  theme  in  all  the  range  of  thought 
worthy  of  candid  consideration,  it  is  this.  There  are  two  ways  of  exa- 
mining it.  We  may,  as  unquestioning  Christians,  inquire  how  the  New 
Testament  writers  represent  it, — what  premises  they  assume,  what  state- 
ments they  make,  and  what  inferences  they  draw.  Thus,  without  per- 
version, without  mixture  of  our  own  notions,  we  should  construct  the 
Scripture  doctrine  of  the  resurrection  of  the  Savior.  Again  as  critical 
scholars  and  philosophical  thinkers,  we  may  study  that  doctrine  in  all 
its  parts,  scrutinize  it  in  all  its  bearings,  trace,  as  far  as  possible,  the  steps 
and  processes  of  its  formation,  discriminate  as  well  as  we  can,  by  all  fair 
tests,  whether  it  be  entirely  correct,  or  wholly  erroneous,  or  partly  true 
and  partly  false.  Both  of  these  methods  of  investigation  are  necessary  to 
a  full  understanding  of  the  subject.  Both  are  obligatory  upon  the  earnest 
inquirer.  Whoso  would  bravely  face  his  beliefs  and  intelligently  com- 
prehend them,  with  their  grounds  and  their  issues,  with  a  devout  desire 
for  the  pure  truth,  whatsoever  it  may  be,  putting  his  trust  in  the  Cod  who 
made  him,  will  never  shrink  from  either  of  these  courses  of  examination. 
Whoso  does  shrink  from  these  inquiries  is  either  a  moral  coward,  afraid 
of  the  results  of  an  honest  search  after  that  truth  of  things  which  ex- 
presses the  will  of  the  Creator,  or  a  spiritual  sluggard,  frightened  by  a 


RESURRECTION  OF  CHRIST.  347 


call  to  mental  effort  and  torpidly  clinging  to  ease  of  mind.  And  whoso, 
accepting  the  personal  challenge  of  criticism,  carries  on  the  investigation 
with  prejudice  and  passion,  holding  errors  because  he  thinks  them  safe 
and  useful,  and  rejecting  realities  because  he  fancies  them  dangerous  and 
evil,  is  an  intellectual  traitor,  disloyal  to  the  sacred  laws  by  which  God 
hedges  the  holy  fields  and  rules  the  responsible  subjects  of  the  realm  of 
truth.  We  shall  combine  the  two  modes  of  inquiry,  first  singly  asking 
what  the  Scriptures  declare,  then  critically  seeking  what  the  facts  will 
warrant, — it  being  unimportant  to  us  whether  these  lines  exactly  coin- 
cide or  diverge  somewhat,  the  truth  itself  being  all.  We  now  pass  to 
an  examination  of  Christ's  resurrection  from  five  points  of  view,  first, 
as  a  fact ;  second,  as  a  fulfilment  of  prophecy ;  third,  as  a  pledge ; 
fourth,  as  a  symbol ;  and  fifth,  as  a  theory. 

The  writers  of  the  New  Testament  speak  of  the  resurrection  of  Christ, 
in  the  first  place,  as  a  fact.  "Jesus  whom  ye  slew  and  hanged  on  a  tree, 
him  hath  God  raised  up."  It  could  not  have  been  viewed  by  them  in 
the  light  of  a  theory  or  a  legend,  nor,  indeed,  as  any  thing  else  than  a 
marvellous  but  literal  fact.  This  appears  from  their  minute  accounts 
of  the  scenes  at  the  sepulchre  and  of  the  disappearance  of  his  body. 
Their  declarations  of  this  are  most  unequivocal,  emphatic,  iterated. 
"  The  Lord  is  risen  indeed."  All  that  was  most  important  in  their  faith 
they  based  upon  it,  all  that  was  most  precious  to  them  in  this  life  they 
staked  upon  it.  "Else  why  stand  we  in  jeopardy  every  hour?"  They 
held  it  before  their  inner  vision  as  a  guiding  star  through  the  night  of 
their  sufferings  and  dangers,  and  freely  poured  out  their  blood  upon  the 
cruel  shrines  of  martyrdom  in  •  testimony  that  it  was  a  fact.  That  they 
believed  he  literally  rose  from  the  grave  in  visible  form  also  appears,  and 
still  more  forcibly,  from  their  descriptions  of  his  frequent  manifestations 
to  them.  These  show  that  in  their  faith  he  assumed  at  his  resurrection  the 
same  body  in  which  he  had  lived  before,  which  was  crucified  and  buried. 
All  attempts,  whether  by  Swedenborgians  or  others,  to  explain  this 
Scripture  language  as  signifying  that  he  rose  in  an  immaterial  body,  are 
futile.^  He  appeared  to  their  senses  and  was  recognised  by  his  identical 
bodily  form.  He  partook  of  physical  food  with  them,  "  They  gave  him 
a  piece  of  broiled  fish  and  of  an  honey-comb ;  and  he  ate  before  them." 
The  marks  in  his  hands  and  side  were  felt  by  the  incredulous  Thomas,  and 
convinced  him.  He  said  to  them,  "Handle  me,  and  see;  for  a  spirit 
hath  not  flesh  and  bones  as  ye  see  me  have."  To  a  candid  mind  there 
can  hardly  be  a  question  that  the  gospel  records  describe  the  resur- 
rection of  Christ  as  a  literal  fact,  that  his  soul  reanimated  the  deceased 
body,  and  that  in  it  he  showed  himself  to  his  disciples.  Yet  that  there 
are  a  few  texts  implying  the  immateriality  of  his  resurrection  body — 
that  there  are  two  accounts  of  it  in  the  gospels — we  cannot  deny. 

We  advance  to  see  what  is  the  historical  evidence  for  the  fact  of  the 

1  The  opposite  view  is  ably  argued  by  Bush  in  his  valuable  treatise  on  the  Resurrection. 


848  RESURRECTION  OF  CHRIST. 


resurrection  of  Christ.  This  argument,  of  course,  turns  chiefly  on  one 
point, — namely,  the  competency  of  the  witnesses,  and  the  validity  of 
their  testimony.^  We  will  present  the  usually-exhibited  scheme  of  proof 
as  strongly  as  we  can.'  In  the  first  place,  those  who  testified  to  the  resur- 
rection were  numerous  enough,  so  far  as  mere  numbers  go,  to  establish 
the  fact  beyond  question.  Paul  declares  there  were  above  five  hun- 
dred who  from  their  personal  knowledge  could  affirm  of  the  Lord's 
resurrection.  But  particularly  there  were  the  eleven  apostles,  the  two 
Marys,  Cleopas,  and  the  disciples  from  whom  Joseph  and  Matthias — the 
candidates  for  Judas  Iscariot's  apostleship — ^were  selected,  consisting 
probably  of  most  of  the  seventy.  If  the  evidence  of  any  number  of 
men  ought  to  convince  us  of  the  alleged  event,  then,  under  the  existing 
circumstances,  that  of  twelve  ought.  Important  matters  of  history  are 
often  unhesitatingly  received  on  the  authority  of  a  single  historian.  If 
the  occurrences  at  the  time  were  sufficient  to  demonstrate  to  a  reason- 
able mind  the  reality  of  the  resurrection,  then  the  unanimous  testimony 
of  twelve  men  to  those  occurrences  should  convince  us.  The  oaths  of  a 
thousand  would  be  no  stronger. 

These  men  possessed  sufficient  abilities  to  be  trusted,  good  powers  of 
judgment,  and  varied  experience.  The  selection  of  them  by  Him  who 
**  knew  what  was  in  man,"  the  boldness  and  efficiency  of  their  lives,  the 
fruits  of  their  labors  everywhere,  amply  prove  their  general  intelligence 
and  energy.  And  they  had,  too,  the  most  abundant  opportunities  of 
knowledge  in  regard  to  the  facts  to  which  they  bore  witness.  They  were 
present  in  the  places,  at  the  times,  when  and  where  the  events  occurred. 
Every  motive  would  conspire  to  make  them  scrutinize  the  subject  and 
the  attendant  circumstances.  And  it  seems  they  did  examine ;  for  at 
first  some  doubted,  but  afterwards  believed.  They  had  been  close  com- 
panions of  Jesus  for  more  than  a  year  at  the  least.  They  had  studied 
his  every  feature,  look,  gesture.  They  must  have  been  able  to  recognise 
him,  or  to  detect  an  impostor, — if  the  absurd  idea  of  an  attempted 
imposition  can  be  entertained.  They  saw  him  many  times,  near  at  hand, 
in  the  broad  light.  Not  only  did  they  see  him,  but  they  handled  his 
wounded  limbs  and  listened  to  his  wondrous  voice.  If  these  means  of 
knowing  the  truth  were  not  enough  to  make  their  evidence  valid,  then 
no  opportunities  could  be  sufficient. 

Whoso  allows  its  full  force  to  the  argument  thus  far  will  admit  that 
the  testimony  of  the  witnesses  to  the  resurrection  is  conclusive,  unless 
he  suspects  that  by  some  cause  they  were  either  incapacitated  to  weigh 


2  Sherlock,  Trial  of  the  Witnesses.  , 

3  Ditton,  Demonstration  of  the  Resurrection  of  Christ.  For  a  sternly  faithful  estimate  of  tho 
cogency  of  this  argument,  it  must  be  remembered  that  all  the  data,  every  fact  and  postulate  in  each 
Btep  of  the  reasoning,  rest  on  the  historical  authority  of  the  four  Gospels,  documents  whose  autliur- 
ship  and  date  are  lost  in  obscurity.  Even  of  "  orthodox"  theologians  few,  with  any  claims  to 
scholarship,  now  hold  that  these  Gospels,  as  they  stand,  were  written  by  the  persons  whose  names 
they  bear.  They  wander  and  waver  in  a  thick  fog.  See  Milman's  "  History  of  Christianity,"  vol.  i. 
ch.  ii.  appendix  ii. 


RESURRECTION   OF  CHRIST.  849 


evidence  fairly,  or  were  led  wilfully  to  stifle  the  truth  and  publish  a  false- 
hood. Very  few  persons  have  ever  been  inclined  to  make  this  charge, — 
that  the  apostles  were  either  wild  enthusiasts  of  fancy,  or  crafty  calcu- 
lators of  fraud ;  and  no  one  has  ever  been  able  to  support  the  position  even 
with  moderate  plausibility.  G-ranting,  in  the  first  place,  hypothetically, 
that  the  disciples  were  ever  so  great  enthusiasts  in  their  general  character 
and  conduct,  still,  they  could  not  have  been  at  all  so  in  relation  to  the 
resurrection,  because,  before  it  occurred,  they  had  no  belief,  expectations, 
nor  thoughts  about  it.  By  their  own  frank  confessions,  they  did  not 
understand  Christ's  predictions,  nor  the  ancient  supposed  prophecies  of 
that  event.  And  without  a  strong  faith,  a  burning  hopeful  desire,  or 
something  of  the  kind,  for  it  to  spring  from,  and  rest  on,  and  be  nourished 
by,  evidently  no  enthusiasm  could  exist.  Accordingly,  we  find  that 
previous  to  the  third  day  after  Christ's  death  they  said  nothing,  thought 
nothing,  about  a  resurrection ;  but  from  that  time,  as  by  an  inspiration 
from  heaven,  they  were  roused  to  both  words  and  deeds.  The  sudden 
astonishing  change  here  alluded  to  is  to  be  accounted  for  only  by  sup- 
posing that  in  the  mean  time  they  had  been  brought  to  a  belief  that  the 
resurrection  had  occurred.  But,  secondly,  it  is  to  be  noticed  that  these 
witnesses  were  not  enthusiasts  on  other  subjects.  No  one  could  be  the 
subject  of  such  an  overweening  enthusiasm  as  the  hypothesis  supposes, 
without  betraying  it  in  his  conduct,  without  being  overmastered  and  led 
by  it  as  an  insane  man  is  by  his  mania.  The  very  opposite  of  all  this 
was  actually  the  case  with  the  apostles.  The  Gospels  are  unpretending, 
dispassionate  narratives,  without  rhapsody,  adulation,  or  vanity.  Their 
whole  conduct  disproves  the  charge  of  fanaticism.  Their  appeals  were 
addressed  more  to  reason  than  to  feeling ;  their  deeds  were  more  courage- 
ous than  rash.  They  avoided  tumult,  insult,  and  danger  whenever  they 
could  honorably  do  so ;  but,  when  duty  called,  their  noble  intrepidity 
shrank  not.  They  were  firm  as  the  trunks  of  oaks  to  meet  the  agony 
and  horror  of  a  violent  death  when  it  came ;  yet  they  rather  shunned 
than  sought  to  wear  the  glorious  crown  from  beneath  whose  crimson 
circlet  drops  of  bloody  sweat  must  drip  from  a  martyr's  brows.  The 
number  of  the  witnesses  for  the  resurrection,  the  abilities  they  pos- 
sessed, their  opportunities  for  knowing  the  facts,  prove  the  impossibility 
of  their  being  duped,  unless  we  suppose  them  to  have  been  blind  fana- 
tics. This  we  have  just  shown  they  were  not.  Would  it  not,  moreover, 
be  most  marvellous  if  they  were  such  heated  fanatics,,  all  of  them,  so 
many  men  ? 

But  there  is  one  further  foothold  for  the  disbeliever  in  the  historic 
resurrection  of  Christ.  He  may  say,"^  I  confess  the  witnesses  were  capable 
of  knowing,  and  undoubtedly  did  know,  the  truth ;  but,  for  some  reason, 
they  suppressed  it,  and  proclaimed  a  deception."  As  to  this  charge,  we 
not  only  deny  the  actuality,  but  even  the  possibility,  of  its  truth.  The 
narratives  of  the  evangelists  contain  the  strongest  evidences  of  their 
honesty.      The  many  little  unaccountable  circumstances  they  recount, 

23 


350  RESURRECTION  OF   CHRIST. 


which  are  so  many  difficulties  in  the  way  of  critical  belief,  the  real  and 
the  apparent  inconsistencies, — none  of  these  would  have  been  permitted 
by  fraudulent  authors.  They  are  the  most  natural  things  in  the  world, 
supposing  their  writers  unsuspiciously  honest.  They  also  frankly  confess 
their  own  and  each  others'  errors,  ignorance,  prejudices,  and  faults. 
"Would  they  have  done  this  save  from  simple-hearted  truthfulness? 
Would  a  designing  knave  voluntarily  reveal  to  a  suspicious  scrutiny 
actions  and  traits  naturally  subversive  of  confidence  in  him?  The  conduct 
of  the  disciples  under  the  circumstances,  through  all  the  scenes  of  their 
after-lives,  proves  their  undivided  and  earnest  honesty.  The  cause  they 
had  espoused  was,  if  we  deny  its  truth,  to  the  last  degree  repulsive  in 
itself  and  in  its  concomitants,  and  they  were  surrounded  with  allure- 
ments to  desert  it.  Yet  how  unyielding,  wonderful,  was  their  dis- 
interested devotedness  to  it,  without  exception  !  Not  one,  overcome  by 
terror  or  bowed  by  strong  anguish,  shrank  from  his  self-imposed  task 
and  cried  out,  "  I  confess  I"  No;  but  when  they,  and  their  first  followers 
who  knew  what  they  knew,  were  laid  upon  racks  and  torn,  when  they 
were  mangled  and  devoured  alive  by  wild  beasts,  when  they  were  mana- 
cled fast  amidst  the  flames  till  their  souls  rode  forth  into  heaven 
in  chariots  of  fire, — amidst  all  this,  not  one  of  them  ever  acknowledged 
fraud  or  renounced  his  belief  in  the  resurrection  of  Jesus.  Were  they 
not  honest  ?  Others  have  died  in  support  of  theories  and  opinions  with 
which  their  convictions  and  passions  had  become  interwoven :  they 
died  rather  than  deny  facts  which  were  within  the  cognizance  of  their 
senses.  Could  any  man,  however  firm  and  dauntless,  under  the  circum- 
stances, go  through  the  trials  they  bore,  without  a  feeling  of  truth  and 
of  God  to  support  him  ? 

These  remarks  are  particularly  forcible  in  connection  with  the  career 
of  Paul.  Endowed  with  brilliant  talents,  learned,  living  at  the  time  and 
place,  he  must  have  been  able  to  form  a  reliable  opinion.  And  yet, 
while  all  the  motives  that  commonly  actuate  men — loud-mouthed  con- 
sistency, fame,  wealth,  pride,  pleasure,  the  rooted  force  of  inveterate 
prejudices — all  were  beckoning  to  him  from  the  temples  and  palaces  of 
the  Pharisaic  establishment,  he  spurned  the  glowing  visions  of  his  am- 
bition and  dashed  to  earth  the  bright  dreams  of  his  youth.  He  ranged 
himself  among  the  Christians, — the  feeble,  despised,  persecuted  Chris- 
tians ;  and,  after  having  suffered  every  thing  humanity  could  bear,  having 
preached  the  resurrection  everywhere  with  unflinching  power,  he  was 
at.  last  crucified,  or  beheaded,  by  Nero ;  and  there,  expiring  among  the 
seven  hills  of  Rome,  he  gave  the  resistless  testimony  of  his  death  to  the 
resurrection  of  Jesus,  gasping,  as  it  were,  with  his  last  breath,  "It  is 
true."  Granting  the  honesty  of  these  men,  we  could  not  have  any  greater 
proof  of  it  than  we  have  now. 

But  dishonesty  in  this  matter  was  not  merely  untrue ;  it  was  also  im- 
possible. If  fraud  is  admitted,  a  conspiracy  must  have  been  formed 
among  the  witnesses.     But  that  a  conspiracy  of  such  a  character  should 


RESURRECTION   OF   CHRIST.  351 


have  been  entered  into  hy  such  men  is  in  itself  incredible,  in  the  outset. 
And  then,  if  it  had  been  entered  into,  it  must  infallibly  have  broken 
through,  been  found  out,  or  been  betrayed,  in  the  course  of  the  disas- 
ters, perils,  terrible  trials,  to  which  it  and  its  fabricators  were  afterwards 
exposed.  Prove  that  a  body  of  from  twelve  to  five  hundred  men  could 
form  a  plan  to  palm  off  a  gross  falsehood  upon  the  world,  and  could 
then  adhere  to  it  unfalteringly  through  the  severest  disappointments, 
dangers,  sufferings,  differences  of  opinion,  dissension  of  feeling  and 
action,  without  retiring  from  the  undertaking,  letting  out  the  secret,  or 
betraying  each  other  in  a  single  instance  in  the  course  of  years, — prove 
this,  and  you  prove  that  men  may  do  and  dare,  deny  and  suffer,  not  only 
without  motives,  but  in  direct  opposition  to  their  duty,  interest,  desire, 
prejudice,  and  passion.  The  disciples  could  not  have  pretended  the 
resurrection  from  sensitiveness  to  the  probable  charge  th'at  they  had  been 
miserably  deceived ;  for  they  did  not  understand  their  Master  to  predict 
any  such  event,  nor  had  they  the  slightest  expectation  of  it.  They  could 
not  have  pretended  it  for  the  sake  of  establishing  and  giving  authority 
to  the  good  precepts  and  doctrines  Jesus  taught ;  because  such  a  course 
would  have  been  in  the  plainest  antagonism  to  all  those  principles  them- 
selves, and  because,  too,  they  must  have  known  both  the  utter  wicked- 
ness and  the  desperate  hazards  and  forlornness  of  such  an  attempt  to 
give  a  fictitious  sanction  to  moral  truths.  In  such  an  enterprise  there 
was  before  them  not  the  faintest  probability  of  even  the  slightest  success. 
Every  selfish  motive  would  tend  to  deter  them ;  for  poverty,  hatred, 
disgrace,  stripes,  imprisonment,  contempt,  and  death  stared  in  their 
faces  from  the  first  step  that  way.  Dishonesty,  deliberate  fraud,  then, 
in  this  matter,  was  not  merely  untrue,  but  was  impossible.  The  con- 
clusion from  the  whole  view  is,  therefore,  the  conviction  that  the  evidence 
of  the  witnesses  for  the  resurrection  of  Jesus  is  worthy  of  credence. 

There  are  three  considerations,  further,  worthy  of  notice  in  estimating 
the  strength  of  the  historic  argument  for  the  resurrection.  First,  the 
conduct  of  the  Savior  himself  in  relation  to  the  subject.  The  charge  of 
unbalanced  enthusiasm  is  inconsistent  with  the  whole  character  and  life 
of  Jesus ;  but  suppose  on  this  point  he  was  an  enthusiast,  and  really  be- 
lieved that  three  days  after  his  death  he  would  rise  again.  In  that  case, 
would  not  his  mind  have  dwelt  upon  the  wonderful  anticipated  phe- 
nomenon ?  Would  not  his  whole  soul  have  Ibeen  wrapped  up  in  it,  and 
his  speech  have  been  almost  incessantly  about  it  ?  Yet  he  spoke  of  it 
only  three  or  four  times,  and  then  with  obscurity.  Again :  suppose  he 
was  an  impostor.  An  impostor  would  hardly  have  risked  his  reputa- 
tion voluntarily  on  what  he  knew  could  never  take  place.  Had  he  done 
so,  his  only  reliance  must  have  been  upon  the  credulous  enthusiasm  of 
his  followers.  He  would  then  have  made  it  the  chief  topic,  would  have 
striven  strenuously  to  make  it  a  living  and  intense  hope,  an  immovable, 
all-controlling  faith,  concentrating  on  it  their  desires  and  expectations, 
heart  and  soul.    But  he  really  did  not  do  this  at  all.     He  did  not  even 


352  RESURRECTION  OF   CHRIST. 


make  them  understand  what  his  vaticinations  of  the  resurrection  meant. 
And  when  they  saw  his  untenanted  body  hanging  on  the  cross,  they 
slunk  away  in  confusion  and  despair.  Admit,  again,  that  Christ  was 
enthusiast,  or  impostor,  or  both :  these  qualities  exist  not  in  the  grave. 
Here  was  their  end.  They  could  neither  raise  him  from  the  dead  nor 
move  him  from  the  tomb.  No  considerations  in  any  way  connected  with 
Christ  himself,  therefore,  can  account  for  the  occurrences  that  succeeded 
his  death. 

Secondly,  if  the  resurrection  did  not  take  place,  what  became  of  the 
Savior's  body  ?  We  have  already  given  reasons  why  the  disciples  could 
not  have  falsely  pretended  the  resurrection.  It  is  also  impossible  that 
they  obtained,  or  surreptitiously  disposed  of,  the  dead  and  interred  body ; 
because  it  was  in  a  tomb  of  rock  securely  sealed  against  them,  and 
watched  by  a  guard  which  they  could  neither  bribe  nor  overpower; 
because  they  were  too  much  disheartened  and  alarmed  to  try  to  get  it ; 
because  they  could  not  possibly  want  it, — since  they  expected  a  temporal 
Messiah,  and  had  no  hope  of  a  resurrection  like  that  which  they  soon 
began  proclaiming  to  the  world.  And  as  for  the  story  told  by  the  watch, 
or  rather  by  the  chief  priests  and  Pharisees,  it  has  not  consistency 
enough  to  hold  together.  Its  foolish  unlikelihood  has  always  been 
transparent.  It  is  unreasonable  to  suppose  that  fresh  guards  would 
slumber  at  a  post  where  the  penalty  of  slumbering  was  death.  And,  if 
one  or  two  did  sleep,  it  is  absurd  to  think  all  would  do  so.  Besides,  if 
they  slept,  how  knew  they  what  transpired  in  the  mean  time  ?  Could 
they  have  dreamed  it  ?  Dreams  are  not  taken  in  legal  depositions  ;  and, 
furthermore,  it  would  be  an  astounding,  gratuitous  miracle  if  they  all 
dreamed  the  same  thing  at  the  same  time. 

Finally,  a  powerful  collateral  argument  in  proof  of  the  resurrection 
of  Christ  is  furnished  by  the  conduct  of  the  Jews.  It  might  seem  that 
if  the  guards  told  the  chief  priests,  scribes,  and  Pharisees,  of  the  miracles 
which  occurred  at  the  sepulchre,  they  must  immediately  have  believed 
and  proclaimed  their  belief  in  the  Messiahship  and  resurrection  of  the 
crucified  Savior.  But  they  had  previously  remained  invulnerable  to  as 
cogent  proof  as  this  would  afford.  They  had  acknowledged  the  miracles 
wrought  by  him  when  he  was  alive,  but  attributed  them — even  his  works 
of  beneficence — to  demoniacal  power.  They  said,  "  He  casteth  out  devils 
by  the  power  of  Beelzebub,  the  prince  of  devils."  So  they  acted  in  the 
present  case,  and,  notwithstanding  the  peerless  miracle  related  by  the 
sentinels,  still  persisted  in  their  alienation  from  the  Christian  faith. 
Their  intensely-cherished  preconceptions  respecting  the  Messiah,  their 
persecution  and  crucifixion  of  Jesus,  the  glaring  inconsistency  of  his 
teachings  and  experience  with  most  that  they  expected, — these  things 
compelled  their  incredulity  to  every  proof  of  the  Messiahship  of  the 
contemned  and  murdered  Nazarene.  For,  if  they  admitted  the  facts  on 
which  such  proof  was  based,  they  would  misinterpret  them  and  deny  the 
inferences  justly  drawn  from  them.    This  was  plainly  the  case.    It  may 


RESURRECTION   OF   CHRIST.  353 

be  affirmed  that  the  Jews  believed  the  resurrection,  because  they  took  no 
fair  measures  to  disprove  it,  but  threatened  those  who  declared  it.  Since 
they  had  every  inducement  to  demonstrate  its  falsity,  and  might,  it 
seems,  have  done  so  had  it  been  false,  and  yet  never  made  the  feeblest 
effort  to  unmask  the  alleged  fraud,  we  must  suspect  that  they  were 
themselves  secretly  convinced  of  its  truth,  but  dared  not  let  it  be  known, 
for  fear  it  would  prevail,  become  mighty  in  the  earth,  and  push  them 
from  their  seats.  In  the  rage  and  blindness  of  their  prejudices,  they 
cried,  "  His  blood  be  on  us  and  on  our  children  V  And  from  that  gene- 
ration to  our  own,  their  history  has  afforded  a  living  proof  of  the  historic 
truth  of  the  gospel,  and  of  the  stability  of  its  chief  corner-stone, — the 
resurrection  of  Christ.  The  triumphal  progress  of  Christianity  from 
conquering  to  conquering,  together  with  the  baffled  plans  and  complete 
subjection  of  the  Jews,  show  that  their  providential  preparatory  mission 
has  been  fulfilled.  If  God  is  in  history,  guiding  the  moral  drift  of  human 
affairs,  then  the  dazzling  success  of  the  proclamation  of  the  risen  Re- 
deemer is  the  Divine  seal  upon  the  truth  of  his  mission  and  the  reality 
of  his  apotheosis.  Planting  himself  on  this  ground,  surrounding  him- 
self with  these  evidences,  the  reverential  Christian  will — at  least  for  a 
long  time  to  come — cling  firmly  to  the  accepted  fact  of  the  resurrection 
of  Christ,  regardless  of  whatever  misgivings  and  perplexities  may  trouble 
the  mind  of  the  iconoclastic  and  critical  truth-seeker. 

The  Christian  Scriptures,  assuming  the  resurrection  of  Christ  as  a  fact, 
describe  it  as  a  fulfilment  of  prophecy.  Luke  reports  from  the  risen 
Savior  the  words,  "  0  fools,  and  slow  of  heart  to  believe  all  that  the  pro- 
phets have  spoken !  Ought  not  Christ  to  have  suffered  these  things,  and 
to  enter  into  his  glory  V  "  Thus  it  is  written,  and  thus  it  behooved 
Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day.'^  Peter 
declares  that  the  patriarch  David  before  "spake  of  the  resurrection  of 
Christ."  And  Paul  also  affirms,  "That  the  promise  which  was  made 
unto  the  fathers,  God  hath  fulfilled  the  same  unto  us  their  children,  in 
that  he  hath  raised  up  Jesus  again."  One  can  scarcely  hesitate  in 
deciding  the  meaning  of  these  words  as  they  were  used  by  the  apostles. 
The  unanimous  opinion  and  interpretation  of  the  Christians  of  the  first 
centuries,  and  of  all  the  Church-Fathers,  leave  no  shadow  of  a  doubt  that 
it  was  believed  that  the  resurrection  of  Jesus  was  repeatedly  foretold  in 
the  Old  Testament,  expected  by  the  prophets,  and  fulfilled  in  the  event 
as  a  seal  of  the  inspired  prophecy.  Furthermore,  Jesus  himself  re- 
peatedly prophesied  his  own  resurrection  from  the  dead, — though  his 
disciples  did  not  understand  his  meaning  until  the  event  put  a  clear 
comment  on  the  words.  He  charged  those  who  saw  his  transfiguration 
on  the  mount,  "  Tell  it  to  no  man  until  the  Son  of  Man  be  risen  again 
from  the  dead."  The  chief  priests  told  Pilate  that  they  remembered 
that  Jesus  said,  while  he  was  yet  alive,  "  After  three  days  I  will  rise 
again."  Standing  in  the  temple  at  Jerusalem,  Jesus  said  once,  "  Destroy 
this  temple,  and  in  three  days  I  will  raise  it  up."     "  When,  therefore,  he 


354  REStJRRECTION   OF  CHRIST. 


was  risen  from  the  dead,  his  disciples  remembered  that  he  had  said  this 
iinto  them  ;"  and  then  they  understood  that  "  he  had  spoken  of  the 
temple  of  his  body."  It  is  perfectly  plain  that  the  New  Testament 
represents  the  resurrection  of  Christ  as  the  fulfilment  of  prophecies, 
those  prophecies  having  been  so  expounded  by  him. 

There  are  few  problems  presented  to  the  candid  Christian  scholar 
of  to-day  more  perplexing  than  the  one  involved  in  the  subject  of  these 
prophecies.  Paul  declares  to  King  Agrippa,  "  I  say  none  other  things 
than  those  which  the  prophets  and  Moses  did  say  should  come :  that 
Christ  should  suffer,  and  that  he  should  he  the  first  that  should  rise  from  the 
dead  and  should  show  light  unto  the  Gentiles."  It  is  vain  to  attempt  to 
disguise  the  fact  that  the  ingenuous  student  cannot  find  these  prophecies 
in  the  Old  Testament  as  we  now  have  it.  He  will  search  it  through  in 
vain,  unless  his  eyes  create  what  they  see.  Let  any  man  endeavor  to 
discover  a  passage  in  the  Hebrew  Scriptures  which,  taken  with  its  con- 
text, can  fairly  bear  such  a  sense.  There  is  not  a  shadow  of  valid  evi- 
dence of  any  kind  to  support  the  merely  traditional  notions  on  this  sub- 
ject. The  only  way  of  discerning  predictions  of  a  death,  descent,  and 
ascent,  of  the  Messiah,  in  the  law  and  the  prophets,  is  by  the  applica- 
tion of  Cabalistic  methods  of  interpretation,  theories  of  occult  types, 
double  senses, — methods  which  now  are  not  tolerable  to  intelligent  men. 
That  Eabbinical  interpretation  which  made  the  story  of  Ishmael  and 
Isaac,  the  two  children  borne  to  Abraham  by  Hagar  and  Sarah,  an  alle- 
gory referring  to  the  two  covenants  of  Judaism  and  Christianity,  could 
easily  extract  any  desired  meaning  from  any  given  text.  Bearing  in 
mind  the  prevalence  of  this  kind  of  exegesis  among  the  Jews,  and  re- 
membering also  that  they  possessed  in  the  times  of  Jesus  a  vast  body 
of  oral  law,  to  which  they  attributed  as  great  authority  as  to  the  written, 
there  are  two  possible  ways  of  honestly  meeting  the  difficulty  before  us. 
First :  in  God's  counsels  it  was  determined  that  a  Messiah  should  after- 
wards arise  among  the  Jews.  The  revealed  hope  of  this  stirred  the  pro- 
phets and  the  popular  heart.  It  became  variously  and  vaguely  hinted  in 
their  writings,  still  more  variously  and  copiously  unfolded  in  their  tradi- 
tions. The  conception  of  him  gradually  took  form ;  and  they  began  to 
look  for  a  warrior-prophet,  a  national  deliverer,  a  theocratic  king.  Jesus, 
being  the  true  Messiah,  though  a  very  different  personage  from  the  one 
meant  by  the  writers  and  understood  by  the  people,  yet  being  the 
Messiah  foreordained  by  God,  applied  these  Messianic  passages  to  him- 
self, and  explained  them  according  to  his  experience  and  fate.  This 
will  satisfactorily  clear  up  the  application  of  some  texts.  And  others 
may  be  truly  explained  as  poetical  illustrations,  rhetorical  accommoda- 
tions,— as  when  he  applies  to  Judas,  at  the  Last  Supper,  the  words  of  the 
Psalm,  "  He  that  eateth  with  me  lifteth  up  his  heel  against  me ;"  and 
when  he  refers  to  Jonah's  tarry  in  the  whale's  belly  as  a  symbol  of  his 
own  destined  stay  beneath  the  grave  for  a  similar  length  of  time.  Or, 
secondly,  we  may  conclude  that  the  prophecies  under  consideration, 


RESURRECTION   OF  CHRIST.  355 

referred  to  in  the  New  Testament,  were  not  derived  from  any  sacred 
documents  now  in  our  possession,  but  either  from  perished  writings,  or 
from  oral  sources,  which  we  know  were  abundant  then.  Justin  Martyr 
says  there  was  formerly  a  passage  in  Jeremiah  to  this  effect : — "  The  Lord 
remembered  the  dead  who  were  sleeping  in  the  earth,  and  went  down  to 
them  to  preach  salvation  to  them."*  There  were  floating  in  the  Jewish 
mi^d,  at  the  time  of  Christ,  at  least  some  fragmentary  traditions,  vague 
expectations,  that  the  Messiah  was  to  die,  descend  to  Sheol,  rescue  some 
of  the  captives,  and  triumphantly  ascend.  It  is  true,  this  statement  is 
denied  by  some ;  but  the  weight  of  critical  authorities  seems  to  us  to  pre- 
ponderate in  its  favor,  and  the  'intrinsic  historical  probabilities  leave 
hardly  a  doubt  of  it  in  our  own  minds.^  Now,  three  alternatives  are 
offered  us.  Either  Jesus  interpreted  Moses,  the  Psalms,  and  the 
Prophets,  on  the  Eabbinical  ground  of  a  double  sense,  with  mystic  ap- 
plications; or  he  accepted  the  prophecies  referred  to,  from  oral  tradi- 
tions held  by  his  countrymen ;  or  the  apostles  misunderstood,  and  in 
consequence  partially  misreported,  him.  All  we  can  positively  say  is 
that  these  precise  predictions  are  plainly  not  in  the  Jewish  Scriptures, 
undoubtedfy  were  in  the  oral  law,  and  were  certainly  received  by  the 
apostles  as  authoritative. 

Continuing  our  inquiry  into  the  apostolic  view  of  the  resurrection  of 
Christ,  we  shall  perceive  that  it  is  most  prominently  set  forth  as  the 
certificate  of  our  redemption  from  the  kingdom  of  death  to  the  same 
glorious  destiny  which  awaited  him  upon  his  ascension  into  heaven. 
The  apostles  regarded  his  resurrection  as  a  supernatural  seal  set  on  his 
mission,  warranting  his  claims  as  an  inspired  deliverer  and  teacher. 
Thereby,  they  thought,  God  openly  sanctioned  and  confirmed  his  pro- 
mises. Thereby,  they  considered,  was  shown  to  men  God's  blessed  grace, 
freely,  forgiving  their  sins,  and  securing  to  them,  by  this  pledge,  a  de- 
liverance from  the  doom  of  sin  as  he  had  risen  from  it,  and  an  accept- 
ance to  a  heavenly  immortality  as  he  had  ascended  to  it.  The  remr- 
rection  of  Christ,  then,  and  not  his  death,  was  to  them  the  point  of  vital 
interest,  the  hinge  on  which  all  hung.  Does  not  the  record  plainly  show 
this  to  an  impartial  reader  ?  Wherever  the  apostles  preach,  whenever 
they  Write,  they  appeal  not  to  the  death  of  a  veiled  Deity,  but  to  the 
resurrection  of  an  appointed  messenger ;  not  to  a  vicarious  atonement  or 
purchase  effected  by  the  mortal  sufferings  of  Jesus,  but  to  the  confirma- 
tion of  the  good  tidings  he  brought,  afforded  by  the  Father's  raising  him 
from  the  dead.  "  Whereof  he  hath  given  assurance  unto  all,  in  that  he 
hath  raised  him  from  the  dead,"  Paul  proclaimed  on  Mars  Hill.  In  the 
discourses  of  the  apostles  recorded  in  the  Book  of  Acts,  we  find  that, 
when  they  preached  the  new  religion  to  new  audiences,  the  great  doctrine 
in  all  cases  set  forth  as  fundamental  and  absorbing  is  the  resurrection ; 


*  Dial,  cum  Tryph.  sect.  Ixxii. 

6  Discussed,  with  full  list  of  references,  in  Strauss's  Life  of  Jesus,  part  iii.  cap.  i.  sect.  112. 


356  RESURRECTION  OF  CHRIST. 


not  an  atoning  death,  but  a  justifying  resurrection.  "He  died  for  our 
sins,  and  rose  for  our  justification."  Some  of  the  Athenians  thought  Paul 
"  a  setter-forth  of  two  strange  gods,  Jesus  and  Resurrection."  And  when 
they  desire  to  characterize  Christ,  the  distinguishing  culminating  phrase 
which  they  invariably  select  shows  on  what  their  minds  rested  as  of  chief 
import:  they  describe  him  as  the  one  "whom  God  hath  raised  from  the 
dead."  "  If  we  believe  that  Jesus  died  and  rose  again,  even  so  them 
also  which  sleep  in  Jesus  will  God  bring  with  him."  "  That  ye  may  know 
what  is  the  exceeding  greatness  of  God's  power  tov^ard  us  who  believe, 
according  to  the  working  of  his  mighty  power  which  he  wrought  in 
Christ  when  he  raised  him  from  the  dead  and  set  him  at  his  own  right 
hand  in  heaven."  It  is  plain  here  that  the  dying  of  Christ  is  regarded 
merely  as  preliminary  to  his  rising,  and  that  his  resurrection  and  entrance 
into  heaven  are  received  as  an  assurance  that  faithful  disciples,  too,  shall 
obtain  admission  into  the  heavenly  kingdom. 

The  Calvinistic  doctrine  is  that  the  unutterable  vicarious  agonies  of  the 
death  of  Christ  placated  the  wrath  of  God,  satisfied  his  justice,  and  ran- 
somed the  souls  of  the  elect  from  the  tortures  of  hell,  and  that  his  resur- 
rection was  simply  his  victorious  return  from  a  penal  conflict  with  the 
powers  of  Satan.  The  Unitarian  doctrine  is  that  the  violent  death  of 
Christ  was  an  expression  of  self-sacrificing  love,  to  exert  a  moral  power  on 
the  hearts  of  men,  and  that  his  resurrection  was  a  miraculous  proof  of 
the  authority  and  truth  of  his  teachings,  a  demonstration  of  human 
immortality.  We  maintain  that  neither  of  these  views  fully  contains 
the  true  representation  of  the  New  Testament.  The  artificial  horrors  of 
the  former  cannot  be  forced  into  nor  wrung  out  of  the  written  words ; 
while  the  natural  simplicity  and  meagerness  of  the  latter  cannot  be 
made  to  fill  up  the  written  words  with  adequate  significance.  There  is 
a  medium  doctrine,  based  on  the  conceptions  prevalent  at  the  time  the 
Christian  system  was  constructed  and  written  ;  a  doctrine  which  equally 
avoids  the  credulous  excess  of  the  Calvinistic  interpretation  and  the 
skeptical  poverty  of  the  Unitarian ;  a  doctrine  which  fully  explains  all 
the  relevant  language  of  the  New  Testament  without  violence ;  a  doctrine 
which,  for  our  own  part,  we  feel  sure  accurately  represents  the  ideas 
meant  to  be  conveyed  by  the  Scripture  authors.  We  will  state  it,  and 
then  quote,  for  its  illustration  and  for  their  own  explanation,  the  prin- 
cipal texts  relating  to  the  resurrection  of  Jesus. 

On  account  of  sin,  which  had  alienated  man  from  God  and  unfitted 
him  for  heaven,  he  was  condemned  after  death  to  descend  as  a  disem- 
bodied soul  into  the  dark  kingdom  of  the  grave, — the  under- world.  In 
that  cheerless  realm  of  helpless  shades  and  stillness  all  departed  human 
spirits  were  prisoners,  and  must  be,  until  the  advent  of  the  Messiah,  when 
they,  or  a  part  of  them,  should  rise.  This  was  the  Jewish  belief.  Now, 
the  apostles  were  Jews,  who  had  the  ideas  of  their  countrymen,  to  which, 
upon  becoming  Christians,  they  added  the  new  conceptions  formed  in 
their  minds  by  the  teachings,  character,  deeds,  death,  resurrection,  of 


RESURRECTION   OF   CHRIST.  357 


Christ,  mixed  with  their  own  meditations  and  experience.  Accepting,  with 
these  previous  notions,  the  resurrection  of  Christ  as  a  fact  and  a  fulfil- 
ment of  prophecy,  they  immediately  supposed  that  his  triumphant  exit 
from  the  prison  of  the  dead  and  return  to  heaven  were  the  prefiguration 
of  the  similar  deliverance  of  others  and  their  entrance  into  heaven. 
They  considered  him  as  "  the  first-born  from  the  dead,"  "  the  first-fruits 
of  the  dead."  They  emphatically  characterize  his  return  to  life  as  a 
"  resurrection  out  from  among  the  dead,"  avaaraat^  ek  veKpuv,  plainly  im- 
plying that  the  rest  of  the  dead  still  remained  below .^  They  received 
his  experience  in  this  respect  as  the  revealing  type  of  that  which  was 
awaiting  his  followers.  So  far  as  relates  to  the  separate  existence  of  the 
soul,  the  restoration  of  the  widow's  son  by  Elijah,  or  the  resurrection  of 
Lazarus,  logically  implies  all  that  is  implied  in  the  mere  resurrection  of 
Christ.  But  certain  notions  of  localities,  of  a  redemptive  ascent,  and  an 
opening  of  heaven  for  the  redeemed  spirits  of  men  to  ascend  thither, 
were  associated  exclusively  with  the  last.  When,  through  the  will  of 
God,  Christ  rose,  "then  first  humanity  triumphant  passed  the  crystal 
ports  of  light,  and  seized  eternal  youth  I"  Their  view  was  not  that  Christ 
effected  all  this  by  means  of  his  own ;  but  that  the  free  grace  of  God  de- 
creed it,  and  that  Christ  came  to  carry  the  plan  into  execution.  "God, 
for  his  great  love  to  us,  even  when  we  were  dead  in  sins,  has  quickened 
us  together  with  Christ."  This  was  effected  as  in  dramatic  show:  Christ 
died, — which  was  suffering .  the  fiite  of  a  sinner;  he  went  in  spirit  to  the 
subterranean  abode  of  spirits, — which  was  bearing  the  penalty  of  sin ;  he 
rose  again, — which  was  showing  the  penalty  of  sin  removed  by  Divine 
forgiveness  ;  he  ascended  into  heaven, — which  was  revealing  the  way  for 
our  ascent  thrown  open.  Such  is  the  general  scope  of  thought  in  close 
and  vital  connection  with  which  the  doctrine  of  the  resurrection  of  Christ 
stands.  We  shall  spare  enlarging  on  those  parts  of  it  which  have  been 
sufficiently  proved  and  illustrated  in  preceding  chapters,  and  confine  our 
attention  as  much  as  may  be  to  those  portions  which  have  direct  rela- 
tions with  the  resurrection  of  Christ.  It  is  our  object,  then,  to  show — 
what  we  think  will  plainly  appear  in  the  light  of  the  above  general  state- 
ment— that,  to  the  New  Testament  writers,  the  resurrection,  and  not  the 
death,  of  Christ  is  the  fact  of  central  moment,  is  the  assuring  seal  of  our 
forgiveness,  reconciliation,  and  heavenly  adoption.  ^  They  saw  two  anti- 
thetical starting-points  in  the  history  of  mankind:  a  career  of  ruin, 
beginning  with  condemned  Adam  in  the  garden  of  Eden  at  the  foot  of 
the  forbidden  tree,  dragging  a  fleshly  race  down  into  Sheol ;  a  career  of 
remedy,  beginning  with  victorious  Christ  in  the  garden  of  Joseph  at  the 
mouth  of  the  rent  sepulchre,  guiding  a  spiritual  race  up  into  heaven. 

The  Savior  himself  is  reported  as  saying,  "  I  lay  down  my  life  that  I 
may  take  it  again:"  the  dying  was  not  for  the  sake  of  substitutional 
suffering,  but  for  the  sake  of  a  resurrection.     "  Except  a  corn  of  wheat 

6  Wood,  The  Last  Thinga,  pp.  34-44. 


358  KESURRECTION   OF  CHRIST. 


die,  it  abideth  alone;  but,  if  it  die,  it  bringeth  forth  much  fruit."  "A 
woman  when  she  is  in  travail  hath  sorrow ;  but  as  soon  as  she  is  delivered 
of  the  child  she  remembereth  no  more  the  anguish,  for  joy  that  a  man  is 
born  into  the  world."  The  context  here  shows  the  Savior's  meaning  to 
be  that  the  woe  of  his  death  would  soon  be  lost  in  the  weal  of  his 
resurrection.  The  death  was  merely  the  necessary  antecedent  to  the 
significant  resurrection.  "  Blessed  be  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who,  according  to  his  abundant  mercy,  hath  begotten  us 
again  unto  a  living  hope  by  the  resurrection  of  Jesus  Christ  from  the 
dead  unto  an  inheritance,  incorruptible,  undefiled,  and  that  fadeth  not 
away,  reserved  in  heaven  for  you  who  are  kept  by  the  power  of  God 
through  faith  unto  salvation  ready  to  be  revealed."  "Him  hath  God 
raised  on  high  by  his  right  hand,  to  give  repentance  to  Israel  and  forgive- 
ness of  sins."  How  clear  it  is  here  that  not  the  vicarious  death  of  Christ 
buys  off  sinners,  but  his  resurrection  shows  sins  to  be  freely  forgiven, 
the  penalty  remitted !  "  Remember  that  Jesus  Christ  was  raised  from 
the  dead,  according  to  my  gospel :  therefore  I  endure  all  things  for  the 
elect's  sake,  that  they  may  obtain  the  salvation  which  is  in  Christ  Jesus 
with  eternal  glory."  *'  Be  it  known  unto  you,  therefore,  men,  brethren, 
that  through  Him  whom  God  raised  again  is  preached  unto  you  the  for- 
giveness of  sins."  The  passage  in  the  Epistle  to  the  Hebrews,  ninth 
chapter,  from  the  twenty-third  verse  to  the  twenty-seventh,  most  empha- 
tically connects  the  annulling  of  sin  through  the  sacrifice  of  Christ  with 
his  ascended  appearance  in  heaven.  *'  Jesus  who  was  delivered  for  our 
offences  and  was  raised  again  for  our  justification :"  that  is,  Jesus  died 
because  he  had  entered  the  condition  of  sinful  humanity,  the  penalty  of 
which  was  death ;  he  was  raised  to  show  that  God  had  forgiven  us  our  sins 
and  would  receive  us  to  heaven  instead  of  banishing  us  to  the  under-world. 
"  If  thou  shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt  believe 
in  thine  heart  that  God  hath  raised  him  from  the  dead,  thou  shalt  be 
saved."  Belief  in  the  resurrection  of  Christ  is  here  undeniably  made 
the  great  condition  of  salvation.  No  text  can  be  found  in  which  belief 
in  the  death,  or  blood,  or  atoning  merits,  of  Christ  is  made  that  con- 
dition. And  yet  nine-tenths  of  Christendom  by  their  creeds  are  to-day 
proclaiming,  "  Believe  in  the  vicarious  sufferings  of  Christ,  and  thou  shalt 
be  saved ;  believe  not  in  them,  and  thou  shalt  be  damned  V  *'  God  hath 
both  raised  up  the  Lord  and  will  also  raise  up  us."  "  If  Christ  be  not 
raised,  your  faith  is  vain :  ye  are  yet  in  your  sins."  This  text  cannot  be 
explained  upon  the  common  Calvinistic  or  Unitarian  theories.  Whether 
Christ  was  risen  or  not  made  no  difference  in  their  justification  before 
God  if  his  death  had  atoned  for  them, — made  no  difference  in  their  moral 
condition,  which  was  as  it  was ;  but  if  Christ  had  not  risen,  then  they 
were  mistaken  in  supposing  that  heaven  had  been  opened  for  them:  they 
were  yet  held  in  the  necessity  of  descending  to  the  under-world,  the 
penalty  of  their  sins.  The  careful  reader  will  observe  that,  in  many 
places  in  the  Scriptures  where  a  burden  and  stress  of  importance  seem 


RESURRECTION  OF  CHRIST.  859 


laid  upon  the  death  of  Chiist,  there  immediately  follows  a  reference  to  his 
resurrection,  showing  that  the  dying  is  only  referred  to  as  the  prepara- 
tory step  to  the  rising,  the  resurrection  being  the  essential  thing.  "The 
Apostle  Paul  scarcely  speaks  of  the  death  of  the  Savior  except  in  con- 
nection with  his  resurrection,"  Bleek  says,  in  his  Commentary  on  the 
Epistle  to  the  Hebrews.  "  It  is  Christ  that  died,  yea,  rather,  that  is  risen 
again  and  is  now  at  the  right  hand  of  God."  "  If  we  believe  that  Jesus 
died  and  rose  again."  "  To  this  end  Christ  both  died,  and  rose  and  lived 
again."  "  He  died  for  them  and  rose  again."  We  confidently  avow, 
therefore,  that  the  Christian  Scriptures  concentrate  the  most  essential 
significance  and  value  of  the  mission  of  Jesus  in  his  resurrection,  de- 
scribing it  as  the  Divine  seal  of  his  claims,  the  visible  proof  and  pledge 
of  our  redemption,  by  God's  freely-forgiving  grace,  from  the  fatal  bondage 
of  death's  sepulchral  domain  to  the  blessed  splendors  of  heaven^s  im- 
mortal life. 

There  remain  a  class  of  passages  to  be  particularly  noticed,  in  which 
an  extraordinary  emphasis  seems  to  be  laid  on  Christ's  sufferings,  Christ's 
blood,  Christ's  death, — three  phrases  that  mean  virtually  the  same  thing 
and  are  used  interchangeably.  The  peculiar  prominence  given  to  the 
idea  of  the  sacrifice  of  Christ  in  the  instances  now  referred  to  is  such  as 
might  lead  one  to  suppose  that  some  mysterious  efficacy  was  meant  to  be 
attributed  to  it.  But  we  think  an  accurate  examination  of  the  subject 
will  show  that  these  texts  are  really  in  full  harmony  with  the  view  we 
have  been  maintaining.  Admitting  that  the  resurrection  of  Christ  was 
the  sole  circumstance  of  ultimate  meaning  and  importance,  still,  his 
violent  and  painful  death  would  naturally  be  spoken  of  as  often  and 
strongly  as  it  is,  for  two  reasons.  First,  the  chief  ground  of  wonder  and 
claim  for  gratitude  to  him  was  that  he  should  have  left  his  pre-existent 
state  of  undisturbed  bliss  and  glory,  and  submitted  to  such  humiliation 
and  anguish  for  others,  for  sinners.  Secondly,  it  was  the  prerequisite  to 
his  resurrection, — the  same,  in  effect,  with  it,  since  the  former  must  lead 
to  the  latter ;  for,  as  the  foremost  apostle  said,  "  It  was  not  possible  that 
he  should  be  holden  in  death." 

The  apostolical  writers  do  not  speak  of  salvation  by  the  blood  of  Christ 
any  more  plainly  than  they  do  of  salvation  by  the  name  of  Christ,  salva- 
tion by  ffrace,  and  salvation  by  faith.  If  at  one  time  they  identify  him 
with  the  sacrificial  "  lamb,"  at  another  time  they  as  distinctively  identify 
him  with  the  "  high-priest  offering  himself,"  and  again  with  "  the  great 
Shepherd  of  the  sheep,"  and  again  with  "  the  mediator  of  the  new  cove- 
nant," and  again  with  "the  second  Adam."  These  are  all  figures  of 
speech,  and,  taken  superficially,  they  determine  nothing  as  to  doctrine. 
The  propriety  and  the  genuine  character  and  force  of  the  metaphor  are 
in  each  case  to  be  carefully  sought  with  the  lights  of  learning  and  under 
the  guidance  of  a  docile  candor.  The  thoughts  that,  in  consequence  of 
transmitted  sin,  all  departed  souls  of  men  were  confined  in  the  under- 
world, that  Christ,  to  carry  out  and  revealingly  exemplify  the  free  grace 


360  RESURRECTION  OF  CHRIST. 


of  the  Father,  came  into  the  world,  died  a  cruel  death,  descended  to  the 
prison-world  of  the  dead,  declared  there  the  glad  tidings,  rose  thence 
and  ascended  into  heaven,  the  forerunner  of  the  ransomed  hosts  to  fol- 
low,— these  thoughts  enable  us  to  explain,  in  a  natural,  forcible,  and 
satisfactory  manner,  the  peculiar  phraseology  of  the  New  Testament  in 
regard  to  the  death  of  Christ,  without  having  recourse  to  the  arbitrary 
conceptions  and  mystical  horror  usually  associated  with  it  now.  For 
instance,  consider  the  passage  in  the  second  chapter  of  the  Epistle  to  the 
Ephesians,  from  the  eleventh  verse  to  the  nineteenth.  The  writer  here 
says  that  "  the  Gentiles,  who  formerly  were  far  off,  strangers  from  the 
covenants  of  promise,  are  now  made  nigh  by  the  blood  of  Christ."  This 
language  he  clearly  explains  as  meaning  that  through  the  death  and 
resurrection  of  Christ  "  the  middle  wall  of  partition  between  Jews  and 
Gentiles  was  broken  down"  and  a  universal  religion  inaugurated,  free 
from  all  invidious  distinctions  and  carnal  ordinances.  In  his  bodily 
death  and  spiritual  ascension  the  Jewish  ritual  law  was  abolished  and 
the  world-wide  moral  law  alone  installed.  From  his  spirit,  rising  into 
heaven,  all  national  peculiarities  fell  away,  and  through  him  Jews  and 
Gentiles  both  had  access,  by  communion  with  his  ascended  and  cosmo- 
politan soul,  unto  the  Father.  A  careful  study  of  all  the  passages  in 
the  New  Testament  which  speak  of  Christ  as  delivering  men  from  the 
wrath  of  God  will  lead,  it  seems  to  us,  almost  every  unprejudiced  person 
to  agree  with  one  of  the  ablest  German  critics,  who  says  that  "  the  tech- 
nical phrase  'wrath  of  God^  here  means,  historically,  banishment  of 
souls  into  the  under-world,  and  that  the  fact  of  Christ's  triumph  and 
ascent  was  a  precious  pledge  showing  to  the  Christians  that  they  too 
should  ascend  to  eternal  life  in  heaven."'  The  doctrine  of  the  descent 
of  Christ  among  the  dead  and  of  his  redemptive  mission  there  has  of 
late  wellnigh  faded  from  notice ;  but  if  any  one  wishes  to  see  the  evi- 
dence of  its  universal  reception  and  unparalleled  importance  in  the 
Christian  Church  for  fifteen  hundred  years,  presented  in  overwhelming 
quantity  and  irresistible  array,  let  him  read  the  learned  work  devoted  to 
this  subject  recently  published  in  Germany.®  He  can  hardly  peruse  this 
work  and  follow  up  its  references  without  seeing  that,  almost  without 
an  exception,  from  the  days  of  Peter  and  Paul  to  those  of  Martin  Luther, 
it  has  been  held  that  "  the  death  and  resurrection  of  Christ  are  the  two 
poles  between  which,"  as  Glider  says,  '*  his  descent  into  the  under-world 
lies."  The  phrase  "  blood  of  Christ"  is  often  used  in  Scripture  in  a  preg- 
nant sense,  including  the  force  of  meaning  that  would  be  expressed  by 
his  death,  descent,  resurrection,  and  ascension,  with  all  Iheir  concomi- 
tants. As  a  specimen  of  innumerable  passages  of  like  import  which 
might  be  cited,  we  will  quote  a  single  expression  from  Epiphanius,  show- 
ing that  the  orthodox  teachers  in  the  fourth  century  attributed  redeem- 

7  Bretschneider,  ReligiSse  Glaubenslehre,  sect.  59 :  Christus  der  ErlSser  vom  Tode. 

8  Glider,  Die  Lehre  von  der  Erscheinung  Jesu  Christi  unter  den  Todten:  In  ihrem  Zusammenhango 
mit  der  Lehre  von  den  Letzten  Dingen. 


RESURRECTION  OF  CHRIST.  361 


ing  efficacy  to  Christ's  resurrection  rather  than  to  his  death.  "  As  the 
pelican  restores  its  dead  offspring  by  dropping  its  own  blood  upon  their 
wounds,  so  our  Lord  Jesus  Christ  dropped  his  blood  upon  Adam,  Eve, 
and  all  the  dead,  and  gave  them  life  hy  his  burial  and  resurrection."^ 

It  was  a  part  of  the  Mosaic  ritual,  laid  down  in  the  sixteenth  chapter 
of  Leviticus,  that  on  the  great  annual  day  of  expiation  there  should  be 
two  goats  chosen  by  lot, — one  for  the  Lord  and  one  for  Azazel.  The  for- 
mer the  high-priest  was  to  slay,  and  with  his  blood  sprinkle  the  mercy- 
seat.  The  latter,  when  the  high-priest's  hands  had  been  laid  on  his  head 
and  all  the  iniquities  of  the  children  of  Israel  confessed  over  him,  was  to 
be  sent  into  the  wilderness  and  loosed.  The  former  goat  is  called  "  a  sin- 
offering  for  the  people."  The  latter  is  called  "  a  scape-goat  to  make  an 
atonement  with  the  Lord."  The  blood  of  the  sin-offering  could  not  have 
been  supposed  to  be  a  substitute  purchasing  the  pardon  of  men's  offences, 
because  there  is  no  hint  of  any  such  idea  in  the  record,  and  because  it 
was  offered  to  reconcile  "houses,"  "tabernacles,"  "altars,"  as  well  as  to 
reconcile  men.  It  had  simply  a  ceremonial  significance.  Such  rites  were 
common  in  many  of  the  early  religions.  They  were  not  the  efficient  cause 
of  pardon,  but  were  the  formal  condition  of  reconciliation.  And  then, 
in  regard  to  the  scape-goat,  it  was  not  sacrificed  as  an  expiation  for  sin- 
ners ;  it  merely  symbolically  carried  off  the  sins  already  freely  forgiven. 
All  these  forms  and  phrases  were  inwrought  with  the  whole  national  life 
and  religious  language  of  the  Jews.  Now,  when  Jesus  appeared,  a  mes- 
senger from  God,  to  redeem  men  from  their  sins  and  to  promise  them 
pardon  and  heaven,  and  when  he  died  a  martyr's  death  in  the  fulfilment 
of  his  mission,  how  perfectly  natural  that  this  sacrificial  imagery — these 
figures  of  blood,  propitiation,  sprinkling  the  mercy-seat — should  be  ap- 
plied to  him,  and  to  his  work  and  fate !  The  burden  of  sins  forgiven  hy 
God's  grace  in  the  old  covenant  the  scape-goat  emblematically  bore  away, 
and  the  people  went  free.  So — if  the  words  must  be  supposed  to  have 
an  objective  and  not  merely  a  moral  sense — when  the  Baptist  cried,  "  Be- 
hold the  Lamb  of  God,  that  beareth  off  the  sin  of  the  world,"  his  meaning 
was  that  Jesus  was  to  bear  off  the  penalty  of  sin — that  is,  the  Hadean 
doom  which  God's  free  grace  had  annulled — and  open  heaven  to  the 
ranks  of  reconciled  souls.  There  is  not  the  least  shadow  of  proof  that 
the  sacrifices  in  the  Mosaic  ritual  were  Divinely  ordained  as  types  pre- 
figuring the  great  sacrifice  of  Christ.  There  is  no  such  pretence  in  the 
record,  no  such  tradition  among  the  people,  not  the  slightest  foundation 
whatever  of  any  sort  to  warrant  that  arbitrary  presumption.  All  such 
applications  of  them  are  rhetorical ;  and  their  historical  force  and  moral 
meaning  are  clearly  explicable  on  the  views  which  we  have  presented  in 
the  foregoing  pages,  but  are  most  violently  strained  and  twisted  by  the 
Calvinistic  theory  to  meet  the  severe  exigencies  of  a  theoretical  dogma. 

If  any  one,  granting  that  the  central  efficacy  of  the  mission  of  Christ, 

»  Physiol.,  cap.  8 :  De  Pelecano. 


362  RESURRECTION  OF  CHRIST. 


dogmatically  and  objectively  considered,  lay  in  his  descent  into  Hades 
and  in  his  resurrection,  maintains  that  still  certain  passages  in  the 
New  Testament  do  ascribe  an  expiatory  effect  directly  to  his  death  as 
such,  we  reply  that  this  interpretation  is  quite  likely  to  be  correct.  And 
we  can  easily  trace  the  conception  to  its  origin  beyond  the  pale  of  revela- 
tion. It  was  an  idea  prevalent  among  the  Jews  in  the  time  of  the  apos- 
tles, and  before,  that  death  was  an  atonement  for  all  sins,  and  that  the 
death  of  the  righteous  atoned  for  the  sins  of  others.^"  Now,  the  apostles 
might  adopt  this  view  and  apply  it  pre-eminently  to  the  case  of  Christ. 
This  is  the  very  explanation  given  by  Origen.^^  De  Wette  quotes  the  fol- 
lowing sentence,  and  many  others  of  the  same  purport,  from  the  Tal- 
mud : — "  The  death  of  the  just  is  the  redemption  of  sinners.^'^^  The 
blood  of  any  righteous  man  was  a  little  atonement ;  that  of  Christ  was  a 
vast  one.  The  former  all  Protestants  call  a  heathen  errOr.  So  they 
should  the  latter,  because  it  sprung  from  the  same  source  and  is  the  same 
in  principle.  If,  then,  there  are  any  scriptural  texts  which  imply  that 
the  mere  death  of  Christ  had  a  vicarious,  expiatory  efficacy,  they  are,  so 
far  forth,  the  reflection  of  heathen  and  Jewish  errors  yet  lingering  in  the 
minds  of  the  writers,  and  not  the  inspired  revelation  of  an  isolated,  arbi- 
trary after-expedient  contrived  in  the  secret  counsels  of  God  and  won- 
derfully interpolated  into  the  providential  history  of  the  world.  But,  if 
there  are  any  such  passages,  they  are  few  and  unimportant.  The  great 
mass  of  the  scriptural  language  on  this  subject  is  fairly  and  fully  ex- 
plained by  the  historical  theory  whose  outlines  we  have  sketched.  The 
root  of  the  matter  is  the  resurrection  of  Christ  out  from  among  the  dead 
and  his  ascent  into  heaven. 

It  has  not  been  our  purpose  in  this  chapter,  or  in  the  preceding  chap- 
ters, to  present  the  history  of  the  Christian  doctrine  of  the  atonement, 
either  in  its  intrinsic  significance  or  in  its  relations  to  subjective  religious 
experience.  We  have  only  sought  to  explain  it,  according  to  the  ori- 
ginal understanding  of  it,  in  its  objective  relations  to  the  fate  of  men  in 
the  future  life.  The  importance  of  the  subject,  its  difficulty,  and  the 
profound  prejudices  connected  with  it,  are  so  great  as  not  only  to  excuse, 
but  even  to  require,  much  explanatory  repetition  to  make  the  truth  clear 
and  to  recommend  it,  in  many  lights,  with  various  methods,  and  by 
accumulated  authorities.  Those  who  wish  to  see  the  whole  subject  of  the 
atonement  treated  with  consummate  fulness  and  ability,  leaving  nothing 
to  be  desired  from  the  historical  point  of  view,  have  only  to  read  the 
masterly  work  of  Baur.^^ 

In  leaving  this  part  of  our  subject  here,  we  would  submit  the  following 

w  Gfrorer,  Geschichte  des  XJrchristenthums,  abth.  ii.  pp.  187-190. 

11  Mosheim,  Commentaries  on  Christianity  in  the  First  Three  Centuries,  Eng.  trans.,  vol.  ii.  pp. 
162-163. 

12  Comm.  de  Morte  Christi  Expiatoria,  cap.  iii. :  Quae  Judaeorum  Recentiorum  Christologia  de  Pas- 
sione  ac  Morte  Messiee  docet. 

13  Die  Christliche  L^re  von  der  Versohnung  in  ihrer  Geschichtlichen  Entwicklung  von  der  Altesten 
Zeit  bis  auf  die  Neueste. 


RESURRECTION   OF   CHRIST.  363 


considerations  to  the  candid  judgment  of  the  reader.  Admitting  the 
truth  of  the  common  doctrine  of  the  atonement,  why  did  Christ  die  ?  It 
does  not  appear  how  there  could  be  any  particular  efficacy  in  mere  dmih. 
The  expiation  of  sin  which  he  had  undertaken  required  only  a  certain 
amount  of  suffering.  It  did  not — as  far  as  we  can  see  on  the  theory  of 
satisfaction  by  an  equivalent  substituted  suffering — ^require  death.  It 
seems  as  if  local  and  physical  ideas  must  have  been  associated  with  the 
thought  of  his  death.  And  we  find  the  author  of  the  Epistle  to  the 
Hebrews  thus  replying  to  the  question,  Why  did  Christ  die?  "That 
through  death  he  might  destroy  him  that  hath  the  power  of  death,  that 
is,  the  devil,  and  deliver  those  who  through  fear  of  death  were  all  their 
lifetime  subject  to  bondage.'^  Now,  plainly,  this  end  was  accomplished 
by  his  resurrection  bursting  asunder  the  bonds  of  Hades  and  showing 
that  it  was  no  longer  the  hopeless  prison  of  the  dead.  The  justice  of  this 
explanation  appears  from  the  logical  necessity  of  the  series  of  ideas,  the 
internal  coherence  and  harmony  of  thought.  It  has  been  ably  shown 
that  substantially  this  view  is  the  accurate  interpretation  of  the  New 
Testament  doctrine  by  Steinbart,^*  Schott,^^  Bretschneider,^*  Klaiber," 
and  others.  The  gradual  deviations  from  this  early  view  can  be  histori- 
cally traced,  step  by  step,  through  the  refining  speculations  of  theologians. 
First,  in  ecclesiastical  history,  after  the  New  Testament  times,  it  is 
thought  the  devil  has  a  right  over  all  souls  in  consequence  of  sin.  Christ  is 
a  ransom  offered  to  the  devil  to  offset  his  claim.  Sometimes  this  is  repre- 
sented as  a  fair  bargain,  sometimes  as  a  deception  practised  on  the  devil, 
sometimes  as  a  battle  waged  with  him.  Next,  it  is  conceived  that  the 
devil  has  no  right  over  human  souls, — that  it  is  God  who  has  doomed 
them  to  the  infernal  prison  and  holds  them  there  for  their  sin.  Accord- 
ingly, the  sacrifice  of  Christ  for  their  ransom  is  offered  not  to  the  tyran- 
nical devil  but  to  the  offended  God.  Finally,  in  the  progress  of  culture, 
the  satisfaction-theory  appears;  and  now  the  suffering  of  Christ  is 
neither  to  buy  souls  from  the  devil  nor  to  appease  God  and  soften  his 
anger  into  forgiveness ;  but  it  is  to  meet  the  inexorable  exigencies  of  the 
abstract  law  of  infinite  justice  and  deliver  sinners  by  bearing  for  them 
the  penalty  of  sin.  The  whole  course  of  thought,  once  commenced,  is 
natural,  inevitable;  but  the  starting-point  is  from  an  error,  and  the 
pausing-places  are  at  false  goals. 

The  view  which  we  have  asserted  to  be  the  scriptural  view  prevailed  as 
the  orthodox  doctrine  of  the  Church  throughout  the  first  three  centuries, 
as  Bahr  has  proved  in  his  valuable  treatise  on  the  subject.^®  He  shows 
that  during  that  period  Christ's  death  was  regarded  as  a  revelation  of 

1*  System  der  Reinen  Philosophie,  oder  GlUckseligkeitslehre  des  Christenthums,  u.s.f. 

15  Epitome  Theologiae  Christianae  Dogmaticse. 

w  Die  Lehren  von  Adam's  Fall,  der  ErbsUnde,  und  dem  Opfer  Christi. 

17  Studien  der  Evang.  Geistlichkeit  Wilrtemburgs,  viii.  1,  2.  Doederlein,  Moms,  Knapp,  Schwarze, 
and  Reinhard  aflBrm  that  the  death  of  Christ  was  not  the  price  of  our  pardon,  but  the  confiraiing 
declaration  of  free  pardon  from  God.    Hagenbach,  Dogmengeschichte,  sect.  297,  note  5. 

M  Die  Lehre  der  Kirche  vom  Tode  Jesu  in  den  Ersten  Drei  Jahrhunderten. 


364  RESURRECTION   OF  CHRIST: 


God's  love,  a  victory  over  the  devil,  (through  his  resurrection,)  a  means 
of  obtaining  salvation  for  men,  but  not  as  a  punitive  sacrifice,  not  as  a 
vindication  of  God's  justice,  not  as  a  vicarious  satisfaction  of  the  law.^^ 
If  the  leading  theologians  of  Christendom,  such  as  Anselm,  Calvin,  and 
Grotius,  have  so  thoroughly  repudiated  the  original  Christian  and 
patristic  doctrine  of  the  atonement,  and  built  another  doctrine  upon 
their  own 'uninspired  speculations,  why  should  our  modern  sects  defer  so 
slavishly  to  them,  and,  instead  of  freely  investigating  the  subject  for 
themselves  from  the  first  sources  of  Scripture  and  spiritual  philosophy, 
timidly  cling  to  the  results  reached  by  these  biassed,  morbid,  and  over- 
sharp  thinkers?  In  proportion  as  scholarly,  unfettered  minds  engage  in 
such  a  criticism,  we  believe  the  exposition  given  in  the  foregoing  pages 
will  be  recognised  as  scriptural.  "Without  involving  this  whole  theory, 
how  can  any  one  explain  the  unquestionable  fact  that  during  the  first 
four  centuries  the  entire  orthodox  Church  believed  that  Christ  at  his 
resurrection  from  the  under-world  delivered  Adam  from  his  imprisonment 
there ?^  All  acknowledge  that  the  phrase  "redemption  by  the  blood  of 
Christ"  is  a  metaphor.  The  only  question  is,  what  meaning  was  it  in- 
tended to  convey  ?  We  maintain  its  meaning  to  be  that  through  all  the 
events  and  forces  associated  with  the  death  of  Christ,  including  his 
descent  to  Hades  and  his  resurrection,  men  are  delivered  from  the  doom 
of  the  under-world.  The  common  theology  explains  it  as  teaching  that 
there  was  an  expiatory  efficacy  in  the  unmerited  sufferings  of  Christ. 
The  system  known  as  Unitarianism  says  it  denotes  merely  the  exertion 
of  a  saving  spiritual  power  on  the  hearts  of  men.  The  first  interpreta- 
tion charges  the  figure  of  speech  with  a  dramatic  revelation  of  the  love 
of  trod  freely  rescuing  men  from  their  inherited  fate.  The  second 
seems  to  make  it  a  tank  of  gore,  where  Divine  vengeance  legally  laps  to 
appease  its  otherwise  insatiable  appetite.  The  third  fills  it  with  a 
regenerative  moral  influence  to  be  distributed  upon  the  characters  of 
believers.  The  two  former  also  include  the  last ;  but  it  excludes  them. 
Now,  as  it  seems  to  us,  the  first  is  the  form  of  mistake  in  which  the  early 
Church,  including  the  apostles,  embodied  the  true  significance  of  the 
mission  of  Christ.  Owing  to  the  circle  of  ideas  in  which  they  lived,  this 
was  the  only  possible  form  in  which  the  disciples  of  Jesus  could  receive 
the  new  doctrine  of  a  blessed  immortality  brought  to  light  by"  Chris- 
tianity.'^^ The  second  is  the  form  of  false  theory  in  which  a  few  scholastic 
brains  elaborated  the  cruel  results  of  their  diseased  metaphysical  specu- 
lations. The  third  is  the  dry,  meager,  inadequate  statement  of  the  most 
essential  truth  in  the  case. 

There  is  one  more  point  of  view  in  which  the  New  Testament  holds  up 


W  Die  Lehre  der  Kirche  vom  Tode  Jesu  in  den  Ersten  Drei  Jahrhunderten,  ss.  176-180. 

20  Augustine,  Epist.  ad  Evodium  99.    Op.  Imp.  vi.  22,  30.    Epist.  164.    Dante  makes  Adam  say  he 
had  been  4302  years  in  Limbo  when  Christ,  at  his  descent,  rescued  him.    Paradise,  canto  xxvi. 

21  Bretschneider  forcibly  illustrates  this  in  his  Uandbuch  der  Dogmatik  der  Evang.-Luther.  Kirche, 
sects.  156-158,  band  ii. 


RESURRECTION   OF   CHRIST.  365 


the  resurrection  of  Christ.     It  is  regarded  as  a  summons  to  a  moral  and 
spiritual  resurrection  within  the  breast  of  the  believer.     As  the  great 
Forerunner  had  ascended  to  a  spiritual  and  immortal  life  in  the  heavens, 
so  his  followers  should  be  inspired  with  such  a  realizing  sense  of  heavenly 
things,  with  such  Divine  faith  and  fellowship,  as  would  lift  them  above 
the  world,  with  all  its  evanescent  cares,  and  fix  their  hearts  with  God. 
This  high  communion  with  Christ,  and  intense  assurance  of  a  destined 
speedy  inheritance  with  him,  should  render  the  disciple  insensible  to  the 
clamorous  distractions  of  earth,  invulnerable  to  the  open   and   secret 
assaults  of  sin,  as  if  in  the  body  he  were  already  dead,  and  only  alive  in 
the  spirit  to  the  obligations  of  holiness,  the  attractions  of  piety,  and  the 
promises  of  heaven.     "  When  we  were  dead  in  trespasses  and  sins,  God 
loved  us,  and  hath  quickened  us  together  with  Christ,  and  hath  raised  us 
up  together  and  made  us  sit  together  in  heavenly  places."    "  If  ye,  then, 
be  risen  with  Christ,  set  your  aflfection  on  things  above,  not  on  earthly 
things ;  for  ye  are  dead,  and  your  life  is  hid  with  Christ  in  God."     This 
moral  symbolic  application  of  the  resurrection  is  most  beautiful  and 
effective.     Christ  has  risen,  immaculate  and  immortal,  into  the  pure  and 
holy  heaven :  then  live  virtuously  and  piously,  that  you  may  be  found 
worthy  to  be  reeeived  unto  him.    "  He  that  hath  this  hope  purifieth  him- 
self, even  as  He  is  pure."  Paul  enforces  this  thought  through  the  striking 
figure  that,  since  "we  are  freed  from  the  law  through  the  death  of 
Christ,  we  should  be  married  to  his  risen  spirit  and  bring  forth  fruit 
unto  God."     And  again,  when  he  speaks  in  these  words,  "  Christ  in 
you  the  hope  of  glory,"  we  suppose  he  refers  to  the  spiritual  image 
of  the  risen  Redeemer  formed  in  the  disciples'  imagination  and  heart, 
the  prefiguring  and  witnessing  pledge  of  their  ascension  also  to  heaven. 
The  same  practical  use  is  made  of  the  doctrine  through  the  rite  and  sign 
of  baptism.     "  Ye  are  buried  with  Christ  in  baptism,  wherein  also  ye  are 
risen  with  him  through  faith  in  the  working  of  God,  who  hath  raised  him 
from  the  dead."     "Wherefore,  if  ye  be  dead  with  Christ,  why  are  ye 
subject  to  worldly  ordinances  ?  and  if  ye  be  risen  with  him,  seek  those 
things  which  are  above."    When  the  disciple  sunk  beneath  the  baptizing 
waters,  he  was  typically  dead  and  buried,  as  Jesus  was  in  the  tomb; 
when  he  rose  from  the  waters  into  the  air  again,  he  figuratively  repre- 
sented Christ  rising  from  the  dead  into  heaven.     Henceforth,  therefore, 
he  was  to  consider  himself  as  dead  to  all  worldly  sins  and  lusts,  alive  to 
all  heavenly  virtues  and  aspirations.      **  Therefore,"  the  apostle  says, 
"we  are  buried   with   Christ  by  baptism  unto  death,  that  like  as  Christ 
was  raised  up  from  the  dead,  even  so  we  should  walk  in  newness  of  life." 
"  In  that  Christ  died,  he  died  unto  sin  once ;  but  in  that  he  liveth,  he 
liveth  unto  God.    Likewise  reckon  ye  also  yourselves  to  be  dead  indeed 
unto  sin,  but  alive  unto  God."     "  Therefore,  if  any  man  be  in  Christ,  he 
is  a  new  creature:  old  things  are  passed  away;  behold,  all  things  are 
become  new."     This  was  strictly  true  to  the  immediate  disciples  of  Jesus. 
When  he  died,  their  hearts  died  within  them ;  they  shrank  away  in  hope- 

24 


866  RESURRECTION  OF  CHRIST. 


less  confusion  and  gloom.  When  he  returned  to  life  and  ascended  to 
heaven,  in  feeling  and  imagination  they  went  with  him.  Every  moral 
power  and  motive  started  into  new  life  and  energy. 

"  The  day  when  from  the  dead 
Our  Lord  arose,  then  everywhere, 
Out  of  their  darkness  and  despair, 
Triumphant  over  fears  and  foes, 
The  souls  of  his  disciples  rose." 

An  unheard-of  assurance  of  the  Father's  love  and  of  their  eternal  in- 
heritance flooded  their  being  with  its  regenerating,  uplifting  power.  To 
their  absorbing  anticipations  the  mighty  consummation  of. all  was  at 
hand.  In  reflective  imagination  it  was  already  past,  and  they,  dead  to 
the  world,  only  lived  to  God.  The  material  world  and  the  lust  thereof 
had  sunk  beneath  them  and  vanished.  They  were  moving  in  the  uni- 
verse of  imperishable  realities  unseen  by  the  fleshly  eye.  To  their  faith 
already  was  unrolled  over  them  that  new  firmament  in  whose  spanless 
welkin  no  cloudy  tempests  ever  gather  and  break,  and  the  serene  lights 
never  fade  nor  go  down.  This  experience  of  a  spiritual  exaltation  above 
the  sins  and  degrading  turmoils  of  passion,  above  the  perishing  baubles 
of  the  earth,  into  the  religious  principles  which  are  independent  and 
assured, — peace,  and  bliss,  and  eternity, — is  attainable  by  all  who  with 
the  earnestness  of  their  souls  assimilate  the  moral  truths  of  Christianity, 
pressing  in  pious  trust  after  the  steps  of  the  risen  Master.  And  this, 
after  all,  is  the  vital  essence  of  the  doctrine  of  the  resurrection  as  it 
makes  practical  appeal  to  us.  This  will  stand,  though  gnawing  time  and 
hostile  criticism  should  assail  and  shake  all  the  rest.  It  is  something 
not  to  be  mechanically  wrought  upon  us  from  without,  but  to  be  done 
within  by  our  own  voluntary  efibrt  and  prayer,  by  God's  help.  To 
rise  from  sloth,  unbelief,  sin,  from  moral  death,  to  earnestness,  faith, 
beneficence,  to  eternal  life  in  the  breast,  is  a  real  and  most  sublime 
resurrection,  the  indispensable  preparation  for  that  other  and  final  one 
which  shall  raise  us  from  the  sepulchre  to  the  sky.  "When,  on  Easter 
morning,  Christian  disciples  throughout  the  world  hear  the  joyous  cry, 
"  Christ  is  risen,"  and  their  own  hearts  instinctively  respond,  with  an 
unquenchable  persuasion  that  he  is  now  alive  somewhere  in  the  heights 
of  the  universe,  "Christ  is  risen  indeed,"  they  should  endeavor  in 
spirit  to  rise  too, — rise  from  the  deadly  bondage  and  corruption  of  vice 
and  indifference.  While  the  earth  remains,  and  men  survive,  and  the 
evils  which  alienate  them  from  God  and  his  blessedness  retain  any  sway 
over  them,  so  oft  as  that  hallowed  day  comes  round,  this  is  the  kindling 
message  of  Divine  authority  ever  fresh,  and  of  transcendent  import 
never  old,  that  it  bears  through  all  the  borders  of  Christendom  to  every 
responsible  soul: — "Awake  from  your  sleep,  arise  from  your  death,  lift  up 
your  eyes  to  heaven,  and  the  risen  Redeemer  will  give  you  the  light  of 
immortal  life !"  Have  this  awakening  and  deathless  experience  in  the 
soul,  and  you  will  be  troubled  by  no  doubts  about  an  everlasting  life  sue- 


RESURRECTION   OF  CHRIST.  367 

ceeding  the  close  of  the  world.  But  so  long  as  this  spiritual  resurrection 
in  the  breast  is  unknown,  you  can  have  no  knowledge  of  eternal  life, 
no  experimental  faith  in  a  future  entrance  from  the  grave  into  heaven, 
— no,  not  though  millions  of  resurrections  had  crowded  the  interstellar 
space  with  ascending  shapes.  .  Rise,  then,  from  your  moral  graves,  and 
already,  by  faith  and  imagination,  sit  in  heavenly  places  with  Christ 
Jesus. 

Before  leaving  this  subject,  it  belongs  to  us  to  look  at  it  as  a  theory  ; 
that  is,  to  consider  with  critical  scrutiny  the  conclusions  which  are 
supposed  to  flow  from  its  central  fact.  We  must  regard  it  from  three 
distinct  points  of  view, — seeking  its  meaning  in  sound  logic,  its  force  in 
past  history,  its  value  in  present  experience.  First,  then,  we  are  to  inquire 
what  really  is  the  logical  significance  of  the  resurrection  of  Christ.  The 
looseness  and  confusion  of  thought  prevailing  in  relation  to  this  point  are 
amazing.  It  seems  as  if  mankind  were  contented  with  investigations 
careless,  reasonings  incoherent,  and  inferences  arbitrary,  in  proportion  to 
the  momentousness  of  the  matter  in  hand.  In  regard  to  little  details 
of  sensible  fact  and  daily  business  their  observation  is  sharp,  their 
analysis  careful,  their  reflection  patient ;  but  when  they  approach  the 
great  problems  of  morality,  God,  immortality,  they  shrink  from  com- 
mensurate efforts  to  master  those  mighty  questions  with  stern  honesty, 
and  remain  satisfied  with  fanciful  methods  and  vague  results.  The 
resurrection  of  Christ  is  generally  regarded  as  a  direct  demonstration 
of  the  immortality  of  man, — an  argument  of  irrefragable  validity.  But 
this  is  an  astonishing  mistake.  The  argument  was  not  so  constructed  by 
Paul.  He  did  not  seek  directly  to  prove  the  immortality  of  the  soul, 
but  the  resurrection  of  the  dead.  He  took  for  granted  the  Pharisaic 
doctrine  that  all  souls  on  leaving  their  bodies  descended  to  Sheol,  where 
they  darkly  survived,  waiting  to  be  summoned  forth  at  the  arrival  of  the 
Messianic  epoch.  Assuming  the  further  premise  that  Christ  after 
death  went  down  among  these  imprisoned  souls,  and  then  rose  thence 
again,  Paul  infers,  by  a  logical  process  strictly  valid  and  irresistible  to 
one  holding  those  premises,  that  the  general  doctrine  of  a  resurrection 
from  the  dead  is  true,  and  that  by  this  visible  pledge  we  may  expect  it 
soon,  since  the  Messiah,  who  is  to  usher  in  its  execution,  has  already 
come  and  finished  the  preliminary  stages  of  his  work.  The  apostle's  own 
words  plainly  show  this  to  be  his  meaning.  *'  If  there  be  no  resurrection 
of  the  dead,  then  is  Christ  not  risen.  But  now  is  Christ  risen  from  the 
dead,  become  the  first-fruits  of  them  that  slept.  For  since  by  man  came 
death,  by  man  came  also  the  resurrection  of  the  dead.  Every  man  shall 
be  made  alive  in  his  own  order :  Christ  the  first-fruits ;  then  they  that 
arfe  Christ's,  at  his  coming ;  then  the  last  remnant,  when  he  shall  have 
delivered  up  the  kingdom  to  God.^^  The  notions  of  a  universal  imprison- 
ment  of  souls  in  the  intermediate  state,  and  of  a  universal  raising  of 
them  thence  at  an  appointed  time,  having  faded  from  a  deep  and  vivid 
■  belief  into  a  cold  traditional  dogma,  ridiculed  by  many,  cared  for  at  all 


368  RESURRECTION   OF  CHRIST. 


by  few,  realizingly  held  by  almost  none,  PauFs  argument  has  been  peiv 
verted  and  misinterpreted,  until  it  is  now  commonly  supposed  to  mean 
this: — Christ  has  risen  from  the  dead :  therefore  the  soul  of  man  is  im- 
mortal. Whereas  the  argument  really  existed  in  his  mind  in  the  reverse 
form,  thus : — The  souls  of  men  are  immortal  and  are  hereafter  to  be 
raised  up:  therefore  Christ  has  risen  as  an  example  and  illustration 
thereof.  It  is  singular  to  notice  that  he  has  himself  clearly  stated  the 
argument  in  this  form  three  times  within  the  space  of  four  consecutive 
verses,  as  follows : — "  If  there  be  no  resurrection  of  the  dead,  then  is 
Christ  not  risen  :"  "  God  raised  Christ  not  up,  if  so  be  that  the  dead  rise 
not.''  "  For  if  the  dead  rise  not,  then  is  Christ  not  raised."  The  fact 
of  the  resurrection  of  Christ,  taken  in  connection  with  the  related  notions 
previously  held  in  the  mind  of  Paul,  formed  the  complement  of  an 
irresistible  argument  to  prove  the  impending  resurrection  of  the  dead. 
But  if  it  be  now  perceived  that  those  other  notions  were  Pharisaic  errors, 
the  argument,  as  he  employed  it,  falls  to  the  ground. 

Taken  by  itself  and  analyzed  by  a  severe  logic,  the  resurrection  of  Christ 
proves  nothing  conclusively  in  regard  to  our  immortality.  If  it  did  of 
itself  prove  any  thing,  the  direct  logical  inference  from  it  would  be  that 
henceforth  all  men,  three  days  after  death,  would  rise  bodily  from  the 
dead,  appear  for  a  season  on  earth  as  before,  and  then  ascend  visibly  into 
the  sky.  If  at  the  present  time  a  man  who  had  been  put  to  death  and 
entombed  three  days  should  openly  come  forth  alive, — considered  as  an 
isolated  fact,  what  would  it  prove  ?  It  would  merely  prove  that  a  wonder- 
ful event  had  occurred.  It  would  show  that  either  by  some  mysterious 
means  he  had  escaped  death,  or  else  that  by  some  apparently  preter- 
natural agency  he  had  been  restored  to  life  from  the  dead.  Taken  by 
itself,  it  could  not  prove  whether  the  occurrence  was  caused  by  a  de- 
moniacal or  by  a  Divine  power,  or  by  some  occult  force  of  nature  developed 
by  a  peculiar  combination  of  conditions.  The  strange  event  would  stand 
clear  to  our  senses  ;  but  all  beyond  that  would  be  but  an  hypothesis  of 
our  own,  and  liable  to  mistake.  Consequently,  we  say,  the  resurrection, 
taken  by  itself,  proves  no  doctrine.  But  we  may  so  suppose  the  case 
that  such  an  event  would,  from  its  relation  to  something  else,  acquire 
logical  meaning.  For  instance,  if  Christ  had  taught  that  he  had  super- 
natural knowledge  of  truth,  a  Divine  commission  to  reveal  a  future  life, 
and  said  that,  after  he  should  have  been  dead  and  buried  three  days, 
God  would  restore  him  to  life  to  authenticate  his  words,  and  if,  then,  so 
stupendous  a  miracle  occurred  in  accordance  with  his  prediction,  it  would 
prove  that  his  claims  and  doctrine  were  true, — ^because  God  is  no  accom- 
plice in  deception.  Such  was  the  case  with  Jesus  as  narrated ;  and  thus 
his  resurrection  appears,  not  as  having  doctrinal  significance  and  demon- 
strative validity  in  itself,  but  as  a  miraculous  authentication  of  his  mis- 
sion. That  is  to  say,  the  Christian's  faith  in  immortality  rests  not 
directly  on  the  resurrection  of  Christ,  but  on  his  teachings,  which  were 
confirmed  and  sealed  by  his  resurrection.     It  is  true  that,  even  in  tys  , 


RESURRECTION  OF  CHRIST. 


modified  form,  some  persons  of  dialectical  minds  will  deny  all  validity 
to  the  argument.  What  necessary  connection  is  there,  they  will  ask, 
between  the  exhibition  of  mechanico-chemical  wonders,  physical  feats, — 
however  abnormal  and  inexplicable, — and  the  possession  of  infallibility 
of  intellectual  insight  and  moral  utterance  ?  If  a  man  should  say,  God 
is  falsehood  and  hatred,  and  in  evidence  of  his  declaration  should  make 
a  whole  cemetery  disembogue  its  dead  alive,  or  cause  the  sun  suddenly 
to  sink  from  its  station  at  noon  and  return  again,  would  his  wonderful 
performance  prove  his  horrible  doctrine?  Why,  or  how,  then,  would 
a  similar  feat  prove  the  opposite  doctrine  ?  Plainly,  there  is  not,  on  rigid 
logical  principles,  any  connecting  tie  or  evidencing  coherence  between  a 
physical  miracle  and  a  moral  doctrine.^^  We  admit  the  correctness  of 
this,  on  philosophical  grounds.  But  the  validity  of  a  miracle  as  proof 
of  a  doctrine  rests  on  the  spontaneous  assumption  that  no  man  can  work 
a  miracle  unless  God  specially  delegate  him  the  power :  thereby  God 
becomes  the  voucher  of  his  envoy.  And  when  a  person  claiming  to  be  a 
messenger  from  God  appears,  saying,  "  The  Father  hath  commanded  me 
to  declare  that  in  the  many  mansions  of  his  house  there  is  a  blessed  life 
for  men  after  the  close  of  this  life,"  and  when  he  promises  that,  in  con- 
firmation of  his  claim,  God  will  restore  him  to  life  after  he  shall  have  been 
three  days  dead,  and  when  he  returns  accordingly  triumphant  from  the 
sepulchre,  the  argument  will  be  unquestioningly  received  as  valid  by  the 
instinctive  common  sense  of  all  who  are  convinced  of  the  facts. 

We  next  pass  from  the  meaning  of  the  resurrection  in  logic  to  its 
force  and  working  in  history.  When  Jesus  hung  on  the  cross,  and  the 
scornful  shouts  of  the  multitude  murmured  in  his  ears,  the  disciples  had 
fled  away,  disappointed,  terror-stricken,  despairing.  His  star  seemed  set 
in  a  hopeless  night  of  shame  and  defeat.  The  new  religion  appeared  a 
failure.  But  in  three  days  afifairs  had  taken  a  new  aspect.  He  that  was 
crucified  had  risen,  and  the  scattered  disciples  rallied  from  every  quarter, 
and,  animated  by  faith  and  zeal,  went  forth  to  convert  the  world.  As 
an  organic  centre  of  thought  and  belief,  as  a  fervid  and  enduring  incite- 
ment to  action,  in  the  apostolic  times  and  all  through  the  early  centuries, 
the  received  fact  of  the  resurrection  of  Christ  wielded  an  incomparable 
influence  and  produced  incalculable  results.  Christianity  indeed  rose 
upon  it,  and,  to  a  great  extent,  flourished  through  it.  The  principal 
effect  which  the  gospel  has  had  in  bringing  life  and  immortality  to  light 
throughout  a  large  part  of  the  world  is  to  be  referred  to  the  proclaimed 
resurrection  of  Christ.  For  without  the  latter  the  former  would  not 
have  been.  Its  historical  value  has  therefore  been  immense.  More 
than  nine-tenths  of  'the  dormant  common  faith  of  Christendom  in  a 
future  life  now  outwardly  reposes  on  it  from  tradition  and  custom.  The 
great  majority  of  Christians  grow  up,  by  education  and  habit,  without 
any  sharp  conscientious  investigation  of  their  own,  to  an  undisturbed 

*  J.  Blanco  White,  Letter  on  Miracles,  in  appendix  to  Martineau's  Rationale  of  Religious  Inquiry. 


370  RESURRECTION  OF  CHRIST. 


belief  in  immortality, — a  belief  passively  resting  on  the  demonstration 
of  the  doctrine  supposed  to  have  been  furnished  by  the  resurrection  of 
Christ  in  Judea  two  thousand  years  ago.  The  historical  power  of  that 
fact  has  therefore  been  inexpressibly  important ;  and  its  vast  and  happy 
consequences  as  food  and  basis  of  faith  still  remain.  But  this  historic 
force  is  no  longer  what  it  once  was  as  a  living  and  present  cause.  It  now 
operates  mostly  through  traditional  reception  as  an  established  doctrine 
to  be  taken  for  granted,  without  fresh  individual  inquiry.  Education 
and  custom  use  it  as  an  unexamined  but  trusted  foundation  to  build  on 
by  common  assumptions.  And  so  the  historic  impetus  is  not  yet  spent. 
But  it  certainly  has  diminished ;  and  it  will  diminish  more.  When  faced 
with  dauntless  eyes  and  approached  by  skeptical  methods,  it  of  course 
cannot  have  the  silencing,  all-sufficient  authority,  now  that  it  is  buried 
in  the  dim  remoteness  of  nineteen  centuries  and  surrounded  by  ob- 
scuring accompaniments,  that  it  had  when  its  light  blazed  close  at  hand. 
The  historical  force  of  the  alleged  resurrection  of  Christ  must  evidently, 
other  things  being  equal,  lessen  to  an  unprejudiced  inquirer  in  some 
proportion  to  the  lengthening  distance  of  the  event  from  him  in  time, 
and  the  growing  difficulties  of  ignorance,  perplexity,  doubt,  manifold 
uncertainty,  deficiency,  infidel  suggestions,  and  naturalistic  possibilities, 
intervening  between  it  and  him.  The  shock  of  faith  given  by  the 
miracle  is  dissipated  in  coming  through  such  an  abyss  of  time.  The 
farther  off  and  the  longer  ago  it  was,  the  more  chances  for  error  and 
the  more  circumstances  of  obscurity  there  are,  and  so  much  the  worth 
and  force  of  the  historical  belief  in  it  will  naturally  become  fainter,  till 
they  will  finally  fade  away.  An  honest  student  may  bow  humbly  before 
the  august  front  of  Christian  history  and  join  with  the  millions  around 
in  acknowledging  the  fact  of  the  resurrection  of  Christ.  But  we  main- 
tain that  the  essential  fact  in  this  historic  act  is  not  the  visible  resuscita- 
tion of  the  dead  body,  but  the  celestial  reception  of  the  deathless  spirit. 
So  Paul  evidently  thought ;  for  he  had  never  seen  Christ  in  the  flesh,  yet 
he  places  himself,  as  a  witness  to  the  resurrection  of  Christ,  in  the  same 
rank  with  those  who  had  seen  him  on  his  reappearance  in  the  body : — 
"  Last  of  all  he  was  seen  of  me  also."  Paul  had  only  seen  him  in  vision 
as  a  glorified  spirit  of  heaven. 

We  know  that  our  belief  in  the  fleshly  resurrection  of  Jesus  rests  on 
education  and  habit,  on  cherished  associations  of  reverence  and  attach- 
ment, rather  than  on  sifted  testimony  and  convincing  proof.  It  is  plain, 
too,  that  if  a  person  takes  the  attitude,  not  of  piety  and  receptive  trust, 
but  of  skeptical  antagonism,  it  is  impossible,  as  the  facts  within  our 
reach  are  to-day,  to  convince  him  of  the  asserted"  reality  in  question. 
An  unprejudiced  mind  competently  taught  and  trained  for  the  inquiry, 
but  whose  attitude  towards  the  declared  fact  is  that  of  distrust, — a  mind 
which  will  admit  nothing  but  what  is  conclusively  proved, — cannot  be 
driven  from  its  position  by  all  the  extant  material  of  evidence.  Educa- 
tion, associations,  hopes,  affections,  leaning  that  way,  he  may  be  con- 


RESURRECTION   OF   CHRIST.  371 


vinced ;  but  leaning  the  other  way,  or  poised  in  indiiBference  on  a  severe 
logical  ground,  he  will  honestly  remain  in  his  unbelief  despite  of  all  the 
arguments  that  can  be  presented.  In  the  first  place,  he  will  say,  "  The 
only  history  we  have  of  the  resurrection  is  in  the  New  Testament ;  and 
the  testimony  of  witnesses  in  their  own  cause  is  always  suspicious ;  and 
it  is  wholly  impossible  now  really  to  prove  who  wrote  those  documents,  or 
precisely  when  and  how  they  originated :  besides  that,  the  obvious  dis- 
crepancies in  the  accounts,  and  the  utterly  uncritical  credulity  and  un- 
scientific modes  of  investigation  which  satisfied  the  writers,  destroy  their 
value  as  witnesses  in  any  severe  court  of  reason.'^  And  in  reply,  although 
we  may  claim  that  there  is  sufficient  evidence  to  satisfy  an  humble  Chris- 
tian, previously  inclined  to  such  a  faith,  that  the  New  Testament  docu- 
ments were  written  by  the  persons  whose  names  they  bear,  and  that 
their  accounts  are  true,  yet  we  cannot  pretend  that  there  is  sufficient 
evidence  effectually  to  convince  a  critical  inquirer  that  there  is  no  possi- 
bility of  ungenuineness  and  unauthenticity.  In  the  second  place,  such 
a  person  will  say,  "  Many  fabulous  miracles  have  been  eagerly  credited 
by  contemporaries  of  their  professed  authors,  and  handed  down  to  the 
credulity  of  after-times ;  many  actual  events,  honestly  interpreted  as» 
miracles,  without  fraud  in  any  party  concerned,  have  been  so  accepted 
and  testified  to.  Roman  Catholic  Christendom  claims  to  this  day 
the  performance  of  miracles  within  the  Church;  while  all  Protestant 
Christendom  scouts  them  as  ridiculous  tales :  and  this  may  be  one  of 
them.  How  can  we  demonstrate  that  it  does  not  fall  within  the  same 
class  on  the  laws  of  evidence?"  And  although  our  own  moral  beliefs 
and  sympathies  may  force  upon  us  the  most  profound  conviction  to  the 
contrary,  it  is  plainly  out  of  o^ir  power  to  disprove  the  possibility  of  this 
hypothesis  being  true.  In  the  third  place,  he  will  say,  "  Of  all  who 
testify  to  the  resurrection,  there  is  nothing  in  the  record — admitting  its 
entire  reliableness  as  an  ingenuous  statement  of  the  facts  as  apprehended 
by  the  authors — to  show  that  any  one  of  them  knew  that  Jesus  was 
actually  dead,  or  that  any  one  of  them  made  any  real  search  into  that 
point.  He  may  have  revived  from  a  long  insensibility,  wandered  forth 
in  his  grave-clothes,  mingled  afterwards  with  his  disciples,  and  at  last 
have  died  from  his  wounds  and  exhaustion,  in  solitude,  as  he  was  used 
to  spend  seasons  in  lonely  prayer  by  night.  Then,  with  perfectly  good 
faith,  his  disciples,  involving  no  collusion  or  deceit  anywhere,  may  have 
put  a  miraculous  interpretation  upon  it  all, — such  additional  particulars 
as  his  visible  ascension  into  the  sky  being  a  later  mythical  accretion." 
This  view  may  well  seem  offensive,  even  shocking,  to  the  pious  believer ; 
but  it  is  plainly  possible.  It  is  intrinsically  more  easily  conceivable  than 
the  accredited  miracle.  It  is  impossible  positively  to  refute  it:  the 
available  data  do  not  exist.  Upon  the  whole,  then,  we  conclude  that 
the  time  is  coming  when  the  basis  of  faith  in  immortality,  in  order  to 
stand  the  tests  of  independent  scrutiny,  must  be  historically  as  well  as 
logically  shifted  from  a  blind  dependence  on  the  miraculous  resurrec- 


372  RESURRECTION  OF  CHRIST. 


tion  of  Christ  to  a  wise  reliance  on  insight  into  the  supernatural  capacity 
and  destiny  of  man,  on  the  deductions  of  moral  reason  and  the  prophe- 
cies of  religious  trust. 

Finally,  we  pause  a  moment,  in  closing  this  discussion,  to  weigh  the 
practical  value  of  the  resurrection  of  Christ  as  acknowledged  in  the 
experience  of  the  present  time.  How  does  that  event,  admitted  as  a  fact, 
rest  in  the  average  personal  experience  of  Christians  now?  We  shall 
provoke  no  intelligent  contradiction  when  we  say  that  it  certainly  does 
not  often  rest  on  laborious  research  and  rigorous  testing  of  evidence. 
We  surely  risk  nothing  in  saying  that  with  the  multitude  of  believers  it 
rests  on  a  docile  reception  of  tradition,  an  unquestioning  conformity  to 
the  established  doctrine.  And  that  reception  and  conformity  in  the 
present  instance  depend,  we  shall  find  by  going  a  step  further  back,  upon 
a  deep  d  priori  faith  in  God  and  immortality.  When  Paul  reasons  that,  if 
the  dead  are  not  to  rise,  Christ  is  not  risen,  but  that  the  dead  are  to  rise, 
and  therefore  Christ  is  risen,  his  argument  reposes  on  a  spontaneous  prac- 
tical method  of  moral  assumption,  not  on  a  judicial  process  of  logical 
proof.  So  is  it  with  Christians  now.  The  intense  moral  conviction  that 
God  is  good,  and  that  there  is  another  life,  and  that  it  would  be  supremely 
worthy  of  God  to  send  a  messenger  to  teach  that  doctrine  and  to  rise 
from  the  dead  in  proof  of  it, — it  is  this  earnest  previous  faith  that  gives 
plausibility,  vitality,  and  power  to  the  preserved  tradition  of  the  actual 
event.  If  we  trace  the  case  home  to  the  last  resort,  as  it  really  lies  in  the 
experience  developed  in  us  by  Christianity,  we  shall  find  that  a  deep 
faith  in  God  is  the  basis  of  our  belief,  first  in  general  immortality,  and 
secondly  in  the  special  resurrection  of  Christ  as  related  thereto.  But,  by 
a  confusion,  or  a  want,  of  thought,  the  fofmer  is  nu§i^akenly  supposed  to 
rest  directly  and  solely  on  the  latter.  The  doctrinjfl  inferences  built  up 
around  the  resurrection  of  Christ  fall  within  the  province  of  faith,  resting 
on  moral  grounds,  not  within  that  of  knowledge,  resting  on  logical 
grounds.  For  example:  what  direct  proof  is  there  that  Christ,  when  he 
vanished  from  the  disciples,  went  to  the  presence  of  God  in  heaven,  to 
die  no  more  ?  It  was  only  seen  that  he  disappeared :  all  beyond  that — 
except  as  it  rests  on  belief  in  the  previous  words  of  Christ  himself — is 
an  inference  of  faith,  a  faith  kindled  in  the  soul  by  God  and  not  created 
by  the  miracle  of  the  resurrection. 

That  imagination,  tradition,  feeling,  and  faith,  have  much  more  to 
do  with  the  inferences  commonly  drawn  from  the  resurrection  of  Christ 
than  any  strict  investigation  of  its  logical  contents  has,  appears  clearly 
enough  from  the  universal  neglect  to  draw  any  inferences  from,  or  to 
attribute  any  didactic  importance  to,  the  other  resurrections  recorded  in 
the  New  Testament.  We  refer  especially  to  the  resurrection  narrated 
in  the  twenty-seventh  chapter  of  Matthew, — "the  most  stupendous 
miracle  ever  wrought  upon  earth," — it  has  been  termed ;  and  yet  hardly 
any  one  ever  deigns  to  notice  it.  Thus  the  evangelist  writes : — "And  the 
graves  were  opened,  and  many  bodies  of  the  saints  which  slept  arose 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.     373 


and  came  out  of  the  graves  after  his  resurrection,  and  went  into  the 
holy  city,  and  appeared  unto  many."  Nothing  is  inferred  from  this 
alleged  event  but  the  power  of  Grod.  Yet  logically  what  separates  it 
from  the  resurrection  of  Christ?  In  Greece  there  was  the  accredited 
account  of  the  resurrection  of  Er,  in  Persia  that  of  Vir^f,  in  Judea  that 
of  Lazarus,  in  other  nations  those  of  other  persons.  None  of  these  ever 
produced  great  results.  Yet  the  resurrection  of  one  individual  from  the 
dead  logically  contains  all  that  that  of  any  other  individual  can.  Why, 
then,  has  that  of  Christ  alone  made  such  a  change  in  the  faith  of  the 
world?  Because,  through  a  combination  of  causes,  it  has  appealed  to 
the  imagination  and  heart  of  the  world  and  stirred  their  believing 
activity, — because  the  thought  was  here  connected  with  a  person,  a  his- 
tory, a  moral  force,  and  a  providential  interposition,  fit  for  the  grandest 
deductions  and  equal  to  the  mightiest  effects.  It  is  not  accurate  philoso- 
phical criticism  that  has  done  this,  but  humble  love  and  faith. 

In  the  experience  of  earnest  Christians,  a  personal  belief  in  the  resur- 
rection of  Christ,  vividly  conceived  in  the  imagination  and  taken  home 
to  the  heart,  is  chiefly  effective  in  its  spiritual,  not  in  its  argumentative, 
results.  It  stirs  up  the  powers  and  awakens  the  yearnings  of  the  soul, 
opens  heaven  to  the  gaze,  locates  there,  as  it  were  visibly,  a  glorious  ideal, 
and  thus  helps  one  to  enter  upon  an  inward  realization  of  the  immortal 
world.  The  one  essential  thing  is  not  that  Jesus  appeared  alive  in  the 
flesh  after  his  physical  death,  the  revealer  of  superhuman  power  and 
possessor  of  infallibility,  but  that  he  divinely  lives  now,  the  forerunner 
and  type  of  our  immortality. 


CHAPTER   Vni. 


ESSENTIAL   CHRISTIAN   DOCTRINE   OP   DEATH   AND   LIFE. 

Let  us  first  notice  the  uncommon  amount  of  meaning  which  Christ 
and  the  apostolic  writers  usually  put  into  the  words  "  death,"  "  life,"  and 
other  kindred  terms.  These  words  are  scarcely  ever  used  in  their  merely 
literal  sense,  but  are  charged  with  a  vivid  fulness  of  significance  not  to 
be  fathomed  without  especial  attention.  "  If  thou  wilt  enter  into  life, 
keep  the  commandments."  Obviously  this  means  more  than  simple  life ; 
because  those  who  neglect  the  laws  of  virtue  may  live.  It  signifies,  disv 
tinctively,  true  life, — the  experience  of  inward  peace  and  of  Divine 
favor.  "  Whosoever  hateth  his  brother  hath  not  eternal  life  abiding  in 
him,  but  abideth  in  death;"  that  is  to  say,  a  soul  rankling  with  bad 
passions  is  "  in  the  gall  of  bitterness  and  the  bond  of  iniquity,"  but,  when 


374    ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE. 


converted  from  hatred  to  love,  it  passes  from  wretchedness  to  blessed- 
ness. "  Let  the  dead  bury  their  dead."  No  one  reading  this  passage 
with  its  context  can  fail  to  perceive  that  it  means,  substantially,  "  Let 
those  who  are  absorbed  in  the  affairs  of  this  world,  and  indifferent  to 
the  revelation  I  have  brought  from  heaven,  attend  to  the  interment  of 
the  dead;  but  delay  not  thou,  who  art  kindled  with  a  lively  interest  in 
the  truth,  to  proclaim  the  kingdom  of  God.''  When  the  returning  pro- 
digal had  been  joyfully  received,  the  father  said,  in  reply  to  the  murmurs 
of  the  elder  son,  "  Thy  brother  was  dead  and  is  alive  again ;"  he  was  lost 
in  sin  and  misery,  he  is  found  in  penitence  and  happiness.  Paul 
writes  to  the  Eomans,  "  Without  the  law  sin  was  dead,  and  I  was  alive  ; 
but  when  the  law  was  made  known,  sin  came  to  life,  and  I  died."  In 
other  words,  when  a  man  is  ignorant  of  the  moral  law,  immoral  conduct 
does  not  prevent  him  from  feeling  innocent  and  being  at  peace  ;  but 
when  a  knowledge  of  the  law  shows  the  wickedness  of  that  conduct,  he 
becomes  conscious  of  guilt,  and  is  unhappy.  For  instance,  to  state  the 
thought  a  little  differently,  to  a  child  knowing  nothing  of  the  law,  the 
law,  or  its  purposed  violation,  sin,  does  not  exist, — is  dead :  he  therefore 
enjoys  peace  of  conscience ;  but  when  he  becomes  aware  of  the  law  and 
its  authority,  if  he  then  break  it,  sin  is  generated  and  immediately 
stings,  and  spiritual  happiness  dies. 

These  passages  are  sufficient  to  show  that  Christianity  uses  the  words 
"death"  and  "life"  in  a  spiritual  sense,  penetrating  to  the  hidden 
realities  of  the  soul.  To  speak  thus  of  the  guilty,  unbelieving  man  as 
dead,  and  only  of  the  virtuous,  believing  man  as  truly  alive,  may  seem  at 
first  a  startling  use  of  figurative  language.  It  will  not  appear  so  when  we 
notice  its  appropriateness  to  the  case,  or  remember  the  imaginative 
nature  of  Oriental  speech  and  recollect  how  often  we  employ  the  same 
terms  in  the  same  way  at  the  present  time.  We  will  give  a  few  examples 
of  a  similar  use  of  language  outside  of  the  Scriptures.  That  which 
threatens  or  produces  death  is  sometimes,  by  a  figure,  identified  with 
death.  Orpheus,  in  the  Argonautika,  speaks  of  "  a  terrible  serpent  whose 
yawning  jaw  is  full  of  death."  So  Paul  says  he  was  "  in  deaths  oft." 
Ovid  says,  "The  priests  poured  out  a  dog's  hot  life  on  the  altar  of  Hecate 
at  the  crossing  of  two  roads."  The  Pythagoreans,  when  one  of  their  num- 
ber became  impious  and  abandoned,  were  accustomed  to  consider  him 
dead,  and  to  erect  a  tomb  to  him,  on  which  his  name  and  his  age  at  the 
time  of  his  moral  decease  were  engraved.  The  Eoman  law  regarded  an 
excommunicated  citizen  as  civilis  mortuns,  legally  dead.  F6n61on  writes, 
"  God  has  kindled  a  flame  at  the  bottom  of  every  heart,  which  should 
always  burn  as  a  lamp  for  him  who  hath  lighted  it ;  and  all  other  life  is 
as  death."  Chaucer  says,  in  one  of  his  Canterbury  Tales,  referring  to  a 
man  enslaved  by  dissolute  habits, — 

"But  certes,  he  that  haunteth  swiche  delices 
Is  ded  while  that  he  liveth  in  tho'  vices." 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.     375 


And  in  a  recent  poem  the  following  lines  occur : — 

"  From  his  great  eyes 
The  light  has  fled : 
"When  faith  departs,  when  honor  dies, 
The  man  is  dead." 

To  be  subjected  to  the  lower  impulses  of  our  nature  by  degraded  habits 
of  vice  and  criminality  is  wretchedness  and  death.  The  true  life  of  man 
consists,  the  Great  Teacher  declared,  "  not  in  the  abundance  of  the  things 
which  he  possesseth,  but  rather  in  his  being  rich  toward  God," — in  con- 
scious purity  of  heart,  energy  of  faith,  and  union  with  the  Holy  Spirit. 
*'  He  that  lives  in  sensual  pleasure  is  dead  while  he  lives,"  Paul  asserts  ; 
but  he  that  lives  in  spiritual  righteousness  has  already  risen  from  the 
dead.  To  sum  up  the  whole  in  a  single  sentence,  the  service  and  the 
fruits  of  sin  form  an  experience  which  Christianity  calls  death,  because 
it  is  a  state  of  insensibility  to  the  elements  and  results  of  true  life,  in  the 
adequate  sense  of  that  term,  meaning  the  serene  activity  and  religious 
joy  of  the  soul. 

The  second  particular  in  the  essential  doctrine  of  Christianity  con- 
cerning the  states  of  human  experience  which  it  entitles  death  and  life 
is  their  -inherent,  enduring  nature,  their  independence  on  the  objects 
and  changes  of  this  world.  The  gospel  teaches  that  the  elements  of  our 
being  and  experience  are  transferred  from  the  life  that  now  is  into  the 
life  that  is  to  come,  or,  rather,  that  we  exist  continuously  forever,  unin- 
terrupted by  the  event  of  physical  dissolution.  "  Whosoever  drinketh 
of  the  water  that  I  shall  give  him,"  Jesus  declares,  "  shall  never  thirst ; 
but  the  water  that  I  shall  give  him  shall  be  in  him  a  well  of  water  spring- 
ing up  into  everlasting  life."  John  afiSrms,  "  The  world  passeth  away, 
and  the  lust  thereof;  but  he  that  doeth  the  will  of  God  abideth  forever."- 
Paul  writes  to  the  Christians  at  Rome,  "In  that  Christ  died,  he  died  unto 
sin  once ;  but  in  that  he  liveth,  he  liveth  unto  God.  Likewise  reckon  ye 
also  yourselves  to  be  dead  indeed  unto  sin,  but  alive  unto  God."  Nume- 
rous additional  texts  of  kindred  import  might  be  cited.  They  announce 
the  immortality  of  man,  the  unending  continuance  of  the  Christian  con- 
sciousness, unless  forfeited  by  voluntary  defection.  They  show  that  sin 
and  woe  are  not  arbitrarily  bounded  by  the  limits  of  time  and  sense  in 
the  grave,  and  that  nothing  can  ever  exhaust  or  destroy  the  satisfaction 
of  true  life,  faith  in  the  love  of  God :  it  abides,  blessed  and  eternal,  iri 
the  uninterrupted  blessedness  and  eternity  of  its  Object.  The  revelation 
and  offer  of  all  this  to  the  acceptance  of  men,  its  conditions,  claims,  and 
alternative  sanctions,  were  first  divinely  made  known  and  planted  in  the 
heart  of  the  world,  as  the  Scriptures  assert,  by  Jesus  Christ,  who  promul- 
gated them  by  his  preaching,  illustrated  them  by  his  example,  proved 
them  by  his  works,  attested  them  by  his  blood,  and  crowned  them  by  his 
resurrection.  And  now  there  is  opened  for  all  of  us,  through  him, — that 
is  to  say,  through  belief  and  obedience  of  what  he  taught  and  exem- 
pUfied, — an  access  unto  the  Father,  an  assurance  of  his  forgiveness  of  us 


376     ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE. 


and  of  our  reconciliation  with  him.  We  thus  enter  upon  the  experience 
of  that  true  life  which  is  "joy  and  peace  in  believing,"  and  which  re- 
mains indestructible  through  all  the  vanishing  vagrancy  of  sin,  misery, 
and  the  world.  "  This  is  eternal  life,  that  they  might  know  thee,  the 
only  true  God,  and  Jesus  Christ  whom  thou  hast  sent :"  that  is,  imperish- 
able life  is  to  be  obtained  by  union  with  God  in  faith  and  love,  through 
a  hearty  acceptance  of  the  instructions  of  Christ. 

The  two  points  thus  far  considered  are,  first,  that  the  sinful,  unbeliev- 
ing, wretched  man  abides  in  virtual  death,  while  the  righteous,  happy 
believer  in  the  gospel  has  the  experience  of  genuine  life ;  and,  secondly, 
that  these  essential  elements  of  human  character  and  experience  survive 
all  events  of  time  and  place  in  everlasting  continuance. 

The  next  consideration  prominent  in  the  Christian  doctrine  of  death 
and  life  is  the  distinction  continually  made  between  the  body  and  the 
soul.  Man  is  regarded  under  a  twofold  aspect,  as  flesh  and  spirit, — the 
one  a  temporal  accompaniment  and  dependent  medium,  the  other  an 
immortal  being  in  itself.  The  distinction  is  a  fundamental  one,  and  runs 
through  nearly  all  philosophy  and  religion  in  their  reference  to  man.  In 
the  Christian  Scriptures  it  is  not  sharply  drawn,  with  logical  precision, 
nor  always  accurately  maintained,  but  is  loosely  defined,  with  waving 
outlines,  is  often  employed  carelessly,  and  sometimes,  if  strictly  taken, 
inconsistently.  Let  us  first  note  a  few  examples  of  the  distinction  itself 
in  the  instructions  of  the  Savior  and  of  the  different  New  Testament 
writers. 

"  That  which  is  born  of  the  flesh  is  flesh,  and  that  which  is  born  of  the 
spirit  is  spirit."  "  Fear  not  them  which  kill  the  body  but  are  not  able 
to  kill  the  soul."  "Though  our  outward  man  perish,  yet  the  inward 
man  is  renewed."  "  He  that  soweth  to  his  flesh  shall  reap  corruption  ; 
he  that  soweth  to  the  spirit  shall  reap  life  everlasting."  "  Being  put  to 
death  in  the  flesh,  but  quickened  in  the  spirit."  "  Knowing  that  I  must 
shortly  put  off  this  tabernacle."  "  The  body  without  the  spirit  is  dead." 
It  would  be  useless  to  accumulate  examples.  It  is  plain  that  these 
authors  distinguish  the  body  and  the  soul  as  two  things  conjoined  for 
a  season,  the  latter  of  which  will  continue  to  live  when  the  other  has 
mixed  with  the  dust.  The  facts  and  phenomena  of  our  being  from 
which  this  distinction  springs  are  so  numerous  and  so  influential,  so  pro- 
found and  so  obvious,  that  it  is  impossible  they  should  escape  the  know- 
ledge of  any  thinking  person.  Indeed,  the  distinction  has  found  a  re- 
cognition everywhere  among  men,  from  the  ignorant  savage,  whose  in- 
stincts and  imagination  shadow  forth  a  dim  world  in  which  the  impal- 
pable images  of  the  departed  dwell,  to  the  philosopher  of  piercing  intel- 
lect and  universal  culture, 

"  Whose  lore  detects  beneath  our  crumbling  clay 
A  soul,  exiled,  and  journeying  back  to  day." 

*'  Labor  not  for  the  meat  which  perisheth,"  Jesus  exhorts  his  followers, 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.     377 


"but  labor  for  the  meat  which  endureth  unto  everlasting  life."  The 
body  and  the  luxury  that  pampers  it  shall  perish,  but  the  spirit  and  the 
love  that  feeds  it  shall  abide  forever. 

We  now  pass  to  examine  some  metaphorical  terms  often  erroneously 
interpreted  as  conveying  merely  their  literal  force.  Every  one  famiUar 
with  the  language  of  the  New  Testament  must  remember  how  repeatedly 
the  body  and  the  soul,  or  the  flesh  and  the  spirit,  are  set  in  direct  oppo- 
sition to  each  other,  sin  being  referred  to  the  former,  righteousness  to 
the  latter.  "  I  know  that  in  my  flesh  there  is  no  good  thing  ;  but  with 
my  mind  I  delight  in  the  law  of  God."  "  The  flesh  lusteth  against  the 
spirit,  and  the  spirit  lusteth  against  the  flesh,  and  these  are  contrary  the 
one  to  the  other."  All  this  language — and  it  is  extensively  used  in  the 
epistles — is  quite  generally  understood  in  a  fixed,  Uteral  sense ;  whereas 
it  was  employed  by  its  authors  in  a  fluctuating,  figurative  sense,  as  the 
critical  student  can  hardly  help  perceiving.  We  will  state  the  real  substance 
of  Christian  teaching  and  phraseology  on  this  point  in  two  general  for- 
mulas, and  then  proceed  to  illustrate  them.  First,  both  the  body  and 
the  soul  may  be  corrupt,  lawless,  empty  of  Divine  belief,  full  of  restless- 
ness and  suffering,  in  a  state  of  moral  death ;  or  both  may  be  pure, 
obedient,  acceptable  in  the  sight  of  God,  full  of  faith,  peace,  and  joy,  in 
a  state  of  genuine  life.  Secondly,  whatever  tends  in  any  way  to  the 
former  result — to  make  man  guilty,  feeble,  and  wretched,  to  deaden  his 
spiritual  sensibilities,  to  keep  him  from  union  with  God  and  from  immor- 
tal reliances — is  variously  personified  as  "the  Flesh,"  "Sin,"  "Death," 
"  Mammon,"  "  the  World,"  "  the  Law  of  the  Members,"  "  the  Law  of 
Sin  and  Death ;"  whatever,  on  the  contrary,  tends  in  any  way  to  the 
latter  result — to  purify  man,  to  intensify  his  moral  powers,  to  exalt  and 
quicken  his  consciousness  in  the  assurance  of  the  favor  of  God  and  of 
eternal  being — is  personified  as  "  the  Spirit,"  "  Life,"  "  Eighteousness," 
"  the  Law  of  God,"  "  the  Law  of  the  Inward  Man,"  "  Christ,"  "  the  Law 
of  the  Spirit  of  Life  in  Christ."  Under  the  first  class  of  terms  are  in- 
cluded all  the  temptations  and  agencies  by  which  man  is  led  to  sin,  and 
the  results  of  misery  they  effect ;  under  the  second  class  are  included  all 
the  aspirations  and  influences  by  which  he  is  led  to  righteousness,  and 
the  results  of  happiness  they  insure.  For  example,  it  is  written,  in  the 
Epistle  to  the  Galatians,  that  "  the  manifest  works  of  the  flesh  are  ex- 
cessive sensuality,  idolatry,  hatred,  emulations,  quarrels,  heresies,  mur- 
ders, and  such  like."  Certainly  some  of  these  evils  are  more  closely 
connected  with  the  mind  than  with  the  body.  The  term  "  flesh"  is  obvi- 
ously used  in  a  sense  coextensive  with  the  tendencies  and  means  by 
which  we  are  exposed  to  guilt  and  degradation.  These  personifications, 
it  will  therefore  be  seen,  are  employed  with  general  rhetorical  loose- 
ness, not  with  definite  logical  exactness. 

It  is  self-evident  that  the  mind  is  the  actual  agent  and  author  of  all 
sins  and  virtues,  and  that  the  body  in  itself  is  unconscious,  irrespon- 
sible, incapable  of  guilt.     "Every  sin  that  man  doeth  is  without  the 


378    ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE. 


body/^  In  illustration  of  this  point  Chrysostom  says,  "  If  a  tyrant  or 
robber  were  to  seize  sonie  royal  mansion,  it  would  not  be  the  fault  of  the 
house."  And  how  greatly  they  err  who  think  that  any  of  the  New  Tes- 
tament writers  mean  to  represent  the  flesh  as  necessarily  sinful  and  the 
spirit  as  always  pure,  the  following  cases  to  the  contrary  from  Paul, 
whose  speech  seems  most  to  lean  that  way,  will  abundantly  show. 
"Glorify  God  in  your  body  and  in  your  spirit,  which  are  [both]  his." 
"Know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost?" 
"  Yield  not  your  members  as  instruments  of  unrighteousness  unto,  sin, 
but  as  instruments  of  righteousness  unto  God."  "  That  the  life  of  Jesus 
might  be  made  manifest  in  our  mortal  flesh."  "  Present  your  bodies  a 
living  sacrifice,  holy,  acceptable  unto  God."  It  is  clear  that  the  author 
of  these  sentences  did  not  regard  the  body,  or  literal  flesh,  as  necessarily 
unholy,  but  as  capable  of  being  used  by  the  man  himself  in  fulfilling  the 
will  of  God.  Texts  that  appear  to  contradict  this  must  be  held  as  figures, 
or  as  impassioned  rhetorical  exclamations.  We  also  read  of  "  the  lusts 
of  the  mind,"  the  "  fleshly  mind,"  "  filthiness  of  the  spirit,"  "  seducing 
spirits,"  "corrupt  minds,"  "mind  and  conscience  defiled,"  "reprobate 
mind," — showing  plainly  that  the  spirit  was  sometimes  regarded  as 
guilty  and  morally  dead.  The  apostle  writes,  "  I  pray  that  your  whole 
spirit  and  soul  and  body  may  be  preserved  blameless."  The  scriptural 
declarations  now  cited  teach  explicitly  that  both  the  body  and  the  soul 
may  be  subjected  to  the  perfect  law  of  God,  or  that  both  may  abide  in 
rebellion  and  wickedness,  the  latter  state  being  called,  metaphorically, 
" walking  after  the  flesh,"  the  former  "walking  after  the  spirit," — that 
being  sin  and  death,  this  being  righteousness  and  life. 

An  explanation  of  the  origin  of  these  metaphors  will  cast  further  light 
upon  the  subject.  The  use  of  a  portion  of  them  arose  from  the  fact  that 
many  of  the  most  easily-besetting  and  pernicious  vices,  conditions  and 
allurements  of  sin,  defilements  and  clogs  of  the  spirit,  come  through  the 
body,  which,  while  it  is  itself  evidently  fated  to  perish,  does  by  its 
earthly  solicitations  entice,  contaminate,  and  debase  the  soul  that  by 
itself  is  invited  to  better  things  and  seems  destined  to  immortality.  Not 
that  these  evils  originate  in  the  body, — of  course,  all  the  doings  of  a 
man  spring  from  the  spirit  of  man  which  is  in  him, — ^but  that  the  body 
is  the  occasion  and  the  aggravating  medium  of  their  manifestation.  This 
thought  is  not  contradicted,  it  is  only  omitted,  in  the  words  of  Peter : — 
"I  beseech  you,  as  strangers  and  pilgrims,  abstain  from  fleshly  lusts, 
which  war  against  the  soul."  For  such  language  would  be  spontaneously 
suggested  by  the  fact  that  to  be  in  bondage  to  the  baser  nature  is  hos- 
tile alike  to  spiritual  dignity  and  peace,  and  to  physical  health  and 
strength.  The  principles  of  the  moral  nature  are  at  war  with  the  pas- 
sions of  the  animal  nature ;  the  goading  vices  of  the  mind  are  at  war 
with  the  organic  harmonies  of  the  body ;  and  on  the  issues  of  these  con- 
flicts hang  all  the  interests  of  life  and  death,  in  every  sense  the  words 
can  be  made  to  bear. 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.       379 


Another  reason  for  the  use  of  these  figures  of  speech,  undoubtedly, 
was  the  philosophy  of  the  ineradicable  hostility  of  matter  and  spirit, — 
the  doctrine,  so  prevalent  in  the  East  from  the  earliest  times,  that  mat- 
ter is  wholly  corrupt  and  evil,  the  essential  root  and  source  of  all  vile- 
ness.  An  old,  unknown  Greek  poet  embodies  the  very  soul  of  this  faith 
in  a  few  verses  which  we  find  in  the  Anthology.  Literally  rendered, 
they  run  thus : — 

"The  body  is  the  torment,  hell,  fate,  load,  tyrant, 
Dreadful  pest,  and  punishing  trial,  of  the  soul 
Which,  when  it  quits  the  body,  flies,  as  from  the  bonds 
Of  death,  to  immortal  God." 

It  was  this  idea  that  produced  the  wild  asceticism  prevalent  in  the 
Christian  Church  during  the  Middle  Age  and  previously,— the  fearful 
macerations,  scourgings,  crucifixions  of  the  flesh.  It  should  be  under- 
stood that,  though  some  of  the  phraseology  of  the  Scriptures  is  tinged  by 
the  influence  of  this  doctrine,  the  doctrine  itself  is  foreign  to  Christianity. 
Christ  came  eating  and  drinking,  not  abjuring  nature,  but  adopting  its 
teachings,  viewing  it  as  a  Divine  work  through  which  the  providence  of 
God  is  displayed  and  his  glory  gleams.  He  was  no  more  of  a  Pharisee 
than  nature  is.  As  corn  grows  on  the  Sabbath,  so  it  may  be  plucked  and 
eaten  on  the  Sabbath.  The  apostles  never  recommend  self-inflicted  tor- 
ments. The  ascetic  expressions  found  in  their  letters  grew  directly  out 
of  the  perils  besetting  them  and  their  expectation  of  the  speedy  end 
of  the  world.  Christianity,  rightly  understood,  renders  even  the  body  of 
a  good  man  sacred  and  precious,  through  the  indwelling  of  the  Infinite. 
"  We  have  this  treasure  in  earthen  vessels,'^  and  the  poor,  dying  tene- 
ment of  flesh  is  hallowed  as 

"  A  vase  of  earth,  a  trembling  clod, 
Constrain'd  to  hold  the  breath  of  God." 

The  chief  secret,  however,  of  the  origin  of  the  peculiar  phrases  under 
consideration  consisted  in  their  striking  fitness  to  the  nature  and  facts 
of  the  case,  their  adaptedness  to  express  these  facts  in  a  bold  and  vivid 
manner.  The  revelation  of  the  transcendent  claims  of  holiness,  of  the 
pardoning  love  of  God,  of  the  splendid  boon  of  immortality,  made  by 
Christ  and  enforced  by  the  miraculous  sanctions  and  the  kindling 
motives  presented  in  his  example,  thrilled  the  souls  of  the  first  converts, 
shamed  them  of  their  degrading  sins,  opened  before  their  imaginations  a 
vision  that  paled  the  glories  of  the  world,  and  regenerated  them,  stirring 
up  the  depths  of  their  religious  sensibilities,  and  flooding  their  whole 
being  with  a  warmth,  an  energy,  a  spirituality,  that  made  their  previous 
experience  seem  a  gross  carnal  slumber,  a  virtual  death.  "  And  you  hath 
he  quickened,  who  were  dead  in  trespasses  and  sins."  They  were  ani- 
mated and  raised  to  a  new,  pure,  glad  life,  through  the  feeling  of  the 
hopes  and  the  practice  of  the  virtues  of  the  gospel  of  Christ.  Unto  those 
who  "were  formerly  in  the  flesh,  the  servants  of  sin,  bringing  forth  fruit 
unto  death/'  but  now  obeying  the  new  form  of  doctrine  delivered  unto 


380     ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE. 


them,  with  renewed  hearts  and  changed  conduct,  it  is  written,  "If  Christ 
be  in  you,  the  body  is  dead  because  of  sin  ;  but  the  spirit  is  life  because 
of  righteousness ;''  that  is,  If  Christian  truth  reign  in  you,  the  body  may 
still  be  tormented,  or  powerless,  owing  to  your  previous  bad  habits ;  but 
the  soul  will  be  redeemed  from  its  abandonment  to  error  and  vice,  and 
be  assured  of  pardon  and  immortal  life  by  the  witnessing  spirit  of  God. 

The  apostle  likewise  says  unto  them,  "  If  the  Spirit  of  God  dwell  in  you, 
it  shall  also  quicken  your  mortal  bodies."  This  remarkable  expression 
was  meant  to  convey  a  thought  which  the  observation  of  common  facts  ap- 
proves and  explains.  If  the  love  of  the  pure  principles  of  the  gospel  was 
established  in  them,  their  bodies,  debilitated  and  deadened  by  former 
abandonment  to  their  lusts,  should  be  freed  and  reanimated  by  its  influ- 
ence. The  body  to  a  great  extent  reflects  the  permanent  mind  and  life 
of  a  man.  It  is  an  aphorism  of  Solomon  that  "  a  sound  heart  is  the  life 
of  the  flesh."  And  Plotinus  declares,  "  Temperance  and  justice  are  the 
saviors  of  the  body  so  far  as  they  are  received  by  it."  Deficiency  of 
thought  and  knowledge,  laziness  of  spirit,  animality  of  habits,  betray 
themselves  plainly  enough  in  the  state  and  expression  of  the  physical 
frame:  they  render  it  coarse,  dim,  and  insensible;  the  person  verges 
towards  the  condition  of  a  clod ;  spiritual  things  are  clouded,  the  beacon- 
fire  of  his  destiny  wanes,  the  possibilities  of  Christian  faith  lessen,  "the 
external  and  the  insensate  creep  in  on  his  organized  clay,"  he  feels  the 
chain  of  the  brute  earth  more  and  more,  and  finally  gives  himself  up  to 
utter  death.  On  the  other  hand,  the  assimilation  of  Divine  truth  and 
goodness  by  a  man,  the  cherishing  love  of  all  high  duties  and  aspirations, 
exert  a  purifying,  energizing  power  both  on  the  flesh  and  the  mind,  ani- 
mate and  strengthen  them,  like  a  heavenly  flame  burn  away  the  defiling 
entanglements  and  spiritual  fogs  that  fill  and  hang  around  the  wicked 
and  sensual,  increasingly  pervade  his  consciousness  with  an  inspired  force 
and  freedom,  illuminate  his  face,  touch  the  magnetic  springs  of  health 
and  healthful  sympathy,  make  him  completely  alive,  and  bring  him  into 
living  connection  with  the  Omnipresent  Life,  so  that  he  perceives  the 
full  testimony  that  he  shall  never  die.  For,  when  brought  into  such  a 
state  by  the  experience  of  live  spirits  in  live  frames, 

"  We  feel  through  all  this  fleshly  dresse 
Bright  shootes  of  everlastingnesse." 

Spiritual  sloth  and  sensual  indulgence  stupefy,  blunt,  and  confuse  together 
in  lifeless  meshes,  the  vital  tenant  and  the  mortal  tenement ;  they  grow 
incorporate,  alike  unclean,  powerless,  guilty,  and  wretched.     Then 

"  Man  liyes  a  life  half  dead,  a  living  death, 
Himself  his  sepulchre,  a  moving  grave." 

Active  virtue,  profound  love,  and  the  earnest  pursuit,  in  the  daily  duties 
of  life,  of 

"  Those  lofty  musings  which  within  us  sow 
The  seeds  of  higher  kind  and  brighter  being," 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.     381" 


cleanse,  vivify,  and  distinguish  the  body  and  the  soul,  so  that,  when  this 
tabernacle  of  clay  crumbles  from  around  it,  the  unimprisoned  spirit  soars 
into  the  universe  at  once,  and,  looking  back  upon  the  shadowy  king 
bearing  his  pale  prey  to  the  tomb,  exclaims,  "  0  death,  where  is  thy 
sting  ?  0  grave,  where  is  thy  victory  V  The  facts,  then,  of  sin,  guilt, 
weakness,  misery,  unbelief,  decay,  insensibility,  and  death,  joined  with 
the  opposite  corresponding  class  of  facts,  and  considered  in  their  mutual 
spiritual  and  physical  relations  and  results,  originally  suggested,  and  now 
interpret  and  justify,  that  peculiar  phraseology  of  the  New  Testament 
which  we  have  been  investigating.  It  has  no  recondite  meaning  drawn 
from  arbitrary  dogmas,  but  a  plain  meaning  drawn  from  natural  truths. 

It  remains  next  to  see  what  is  the  Christian  doctrine  concerning 
literal,  physical  death, — concerning  the  actual  origin  and  significance  of 
that  solemn  event.  This  point  must  be  treated  the  more  at  length  on 
account  of  the  erroneous  notions  prevailing  upon  the  subject.  For  that 
man's  first  disobedience  was  the  procuring  cause  of  organic,  as  well  as 
of  moral,  death,  is  a  doctrine  quite  generally  believed.  It  is  a  funda- 
mental article  in  the  creeds  of  all  the  principal  denominations  of  Chris- 
tendom, and  is  traditionally  held,  from  the  neglect  of  investigation,  by 
nearly  all  Christians.  By  this  theory  the  words  of  James — who  writes, 
*'Sin,  when  it  is  finished,  bringeth  forth  death" — are  interpreted  with 
strict  literalness.  It  is  conceived  that,  had  not  evil  entered  the  first 
man's  heart  and  caused  him  to  fall  from  his  native  innocence,  he  would 
have  roamed  among  the  flowers  of  Eden  to  this  day.  But  he  violated  the 
commandment  of  his  Maker,  and  sentence  of  death  was  passed  upon 
him  and  his  posterity.  We  are  now  to  prove  that  this  imaginative  theory 
is  far  from  the  truth. 

1.  The  language  in  which  the  original  account  of  Adam's  sin  and  its 
punishment  is  stated  shows  conclusively  that  the  penalty  of  transgression 
was  not  literal  death,  but  spiritual, — that  is,  degradation,  suffering.  God's 
warning  in  relation  to  the  forbidden  tree  was,  "  In  the  day  that  thou 
eatest  thereof  thou  shalt  surely  die."  Of  course,  Jehovah's  solemn  de- 
claration was  fulfilled  as  he  had  said.  But  in  the  day  that  man  partook 
of  the  prohibited  fruit  he  did  not  die  a  physical  death.  He  lived,  driven 
from  the  delights  of  Paradise,  (according  to  the  account,)  upwards  of 
eight  hundred  years,  earning  his  bread  by  the  sweat  of  his  brow.  Con- 
sequently, the  death  with  which  he  had  been  threatened  must  have 
been  a  moral  death, — loss  of  innocence  and  joy,  experience  of  guilt  and 
woe. 

2.  The  common  usage  of  the  words  connected  with  this  subject  in  the 
New  Testament  still  more  clearly  substantiates  the  view  here  taken  of  it. 
There  is  a  class  of  words,  linked  together  by  similarity  of  meaning  and 
closeness  of  mutual  relation,  often  used  by  the  Christian  writers  loosely, 
figuratively,  and  sometimes  interchangeably,  as  has  been  shown  already 
in  another  connection.  "We  mean  the  words  "sin,"  "flesh,"  "misery," 
"  death."     The  same  remark  may  be  made  of  another  class  of  words  of 

25 


382    ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE. 


precisely  opposite  signification, — "righteousness,"  "faith,"  "life,"  "bless- 
edness," "  eternal  life."  These  different  words  frequently  stand  to  repre- 
sent the  same  idea.  "  As  the  law  hath  reigned  through  sin  unto  death, 
so  shall  grace  reign  through  righteousness  unto  life."  In  other  terms, 
as  the  recognition  of  the  retributive  law  of  God  through  rebellion  and 
guilt  filled  the  consciences  of  men  with  wretchedness,  so  the  acceptance 
of  the  pardoning  love  of  God  through  faith  and  conformity  will  fill  them 
with  blessedness.  Sin  includes  conscious  distrust,  disobedience,  and 
alienation ;  righteousness  includes  conscious  faith,  obedience,  and  recon- 
ciliation. Sin  and  death,  it  will  be  seen,  are  related  just  as  righteousness 
and  life  are.  The  fact  that  they  are  sometimes  represented  in  the  rela- 
tion of  identity — "  the  minding  of  the  flesh  is  death,  but  the  minding 
of  the  spirit  is  life" — and  sometimes  in  the  relation  of  cause  and  effect 
—"the  fruit  of  sin  is  death,  the  fruit  of  righteousness  is  life" — ^proves  that 
the  words  are  used  metaphorically,  and  really  mean  conscious  guilt  and 
misery,  conscious  virtue  and  blessedness.  No  other  view  is  consistent. 
We  are  urged  to  be  "  dead  unto  sin,  but  alive  unto  God  ;"  that  is,  to  be 
in  a  state  of  moral  perfection  which  turns  a  deaf  and  invincible  front  to 
all  the  influences  of  evil,  but  is  open  and  joyfully  sensitive  to  every  thing 
good  and  holy.  Paul  also  wrote,  in  his  letter  to  the  Philippians,  that  he 
had  "  not  yet  attained  unto  the  resurrection,"  but  was  striving  to  attain 
unto  it ;  that  is,  he  had  not  yet  reached,  but  was  striving  to  reach,  that 
lofty  state  of  holiness  and  peace  invulnerable  to  sin,  which  no  change 
can  injure,  with  which  the  event  of  bodily  dissolution  cannot  interfere, 
because  its  elements — faith,  truth,  justice,  and  love — are  the  immutable 
principles  of  everlasting  life. 

3.  In  confirmation  of  this  conclusion,  an  argument  amounting  to  cer- 
tainty is  afforded  by  the  way  in  which  the  disobedience  of  Adam  and 
its  consequences,  and  the  obedience  of  Christ  and  its  consequences,  are 
spoken  of  together ;  by  the  way  in  which  a  sort  of  antithetical  parallel 
is  drawn  between  the  result  of  Adam's  fall  and  the  result  of  Christ's 
mission.  "  As  by  one  man  sin  entered  into  the  world,  and  death  by  sin, 
and  so  death  passed  upon  all  men,  so  much  more  shall  all  receive  the 
gift  of  God  by  one  man,  Jesus  Christ,  and  reign  unto  eternal  life."  This 
means,  as  the  writer  himself  afterwards  explains,  that  "as  by  one  man's 
disobedience  many  were  made  sinners"  and  suffered  the  consequences 
of  sin,  figuratively  expressed  by  the  word  "death,"  "  so  by  the  obedience 
of  one  shall  many  be  made  righteous"  and  enjoy  the  consequences  of 
righteousness,  figuratively  expressed  by  the  word  "life."  Give  the  princi- 
pal terms  in  this  passage  their  literal  force,  and  no  meaning  which  is  not 
absolutely  incompatible  with  the  plainest  truths  can  be  drawn  from  it. 
Surely  literal  death  had  come  equally  and  fully  upon  all  men  everywhere; 
literal  life  could  do  no  more.  But  render  the  idea  in  this  way, — the 
blessedness  offered  to  men  in  the  revelation  of  grace  made  by  Jesus  out- 
weighs the  wretchedness  brought  upon  them  through  the  sin  introduced 
by  Adam, — and  the  sense  is  satisfactory.     That  which  Adam  is  repre- 


ESSENTIAL   CHRISTIAN   DOCTRINE   OF   DEATH  AND  LIFE.    383 


sen  ted  as  having  lost,  that,  the  apostle  affirms,  Christ  restored ;  that 
which  Adam  is  said  to  have  incurred,  that  Christ  is  said  to  have  removed. 
But  Christ  did  not  restore  to  man  a  physical  immortality  on  the  earth : 
therefore  that  is  not  what  Adam  forfeited ;  but  he  lost  peace  of  conscience 
and  trust  in  the  Divine  favor.  Furthermore,  Christ  did  not  free  his 
followers  from  natural  decay  and  death:  therefore  that  is  not  what 
Adam's  transgression  brought  upon  his  children ;  but  it  entailed  upon 
them  proclivities  to  evil,  spiritual  unrest,  and  woe.  The  basis  of  the 
comparison  is  evidently  this  :  Adam's  fall  showed  that  the  consequences 
of  sin,  through  the  stern  operation  of  the  law,  were  strife,  despair,  and 
misery, — all  of  which  is  implied  in  the  New  Testament  usage  of  the  word 
"death  ;''  Christ's  mission  showed  that  the  consequences  of  righteousness, 
through  the  free  grace  of  God,  were  faith,  peace,  and  indestructible 
happiness, — all  of  which  is  implied  in  the  New  Testament  usage  of  the 
word  "life."  In  the  mind  of  Paul  there  was  undoubtedly  an  additional 
thought,  connecting  the  descent  of  the  soul  to  the  under- world  with  the 
death  of  the  sinful  Adam,  and  its  ascent  to  heaven  with  the  resurrection 
of  the  immaculate  Christ;  but  this  does  not  touch  the  argument  just 
advanced,  because  it  does  not  refer  to  the  cause  of  physical  dissolution, 
but  to  what  followed  that  event. 

4.  It  will  not  be  out  of  place  here  to  demonstrate  that  sin  actually  was 
not  the  origin  of  natural  decay,  by  the  revelations  of  science,  which 
prove  that  death  was  a  monarch  on  the  earth  for  ages  before  moral  trans- 
gression was  known.  As  the  geologist  wanders,  and  studies  the  records 
of  nature,  where  earthquake,  deluge,  and  volcano  have  exposed  the 
structure  of  the  globe  and  its  organic  remains  in  strata  piled  on  strata, 
upon  these,  as  upon  so  many  pages  of  the  earth's  autobiography,  he 
reads  the  history  of  a  hundred  races  of  animals  which  lived  and  died, 
leaving  their  bones  layer  above  layer,  in  regular  succession,  centuries 
before  the  existence  of  man.  It  is  evident,  then,  that,  independent  of 
human  guilt,  and  from  the  very  first,  chemical  laws  were  in  force,  and 
death  was  a  part  of  God's  plan  in  the  material  creation.  As  the  previous 
animals  perished  without  sin,  so  without  sin  the  animal  part  of  man  too 
would  have  died.  It  was  made  perishable  from  the  outset.  The  im- 
portant point  just  here  in  the  theology  of  Paul  was,  as  previously  im- 
plied, that  death  was  intended  to  lead  the  soul  directly  to  heaven  in  a 
new  "  spiritual  body"  or  "  heavenly  house  ;"  but  sin  marred  the  plan, 
and  doomed  the  soul  to  go  into  the  under-world,  a  naked  manes,  when 
"unclothed"  of  "the  natural  body"  or  "earthly  house."  The  mission 
of  Christ  was  to  restore  the  original  plan ;  and  it  would  be  consummated 
at  his  second  coming. 

5.  There  is  a  gross  absurdity  involved  in  the  supposition  that  an 
earthly  immortality  was  the  intended  destiny  of  man.  That  supposition 
necessarily  implies  that  the  whole  groundwork  of  God's  first  design  was 
a  failure, — that  his  great  purpose  was  thwarted  and  changed  into  one 
wholly  different.     And  it  is  absurd  to  think  such  a  result  possible  in  the 


384   ESSENTIAL  CHRISTIAN  DOCTRINE   OF  DEATH  AND  LIFE. 


providence  of  the  Almighty.  Besides,  had  there  been  no  sin,  could  not 
man  have  been  drowned  if  he  fell  into  the  water  without  knowing  how 
to  swim?  If  a  building  tumbled  upon  him,  would  he  not  have  been 
crushed  ?  Nor  is  this  theory  free  from  another  still  more  palpable  ab- 
surdity ;  for,  had  there  been  no  interference  of  death  to  remove  one 
generation  and  make  room  for  another,  the  world  could  not  support  the 
multitudes  with  which  it  would  now  swarm.  Moreover,  the  time  would 
arrive  when  the  earth  could  not  only  not  afford  sustenance  to  its  so 
numerous  inhabitants,  but  could  not  even  contain  them.  So  that  if  this 
were  the  original  arrangement,  unless  certain  other  parts  which  were 
indisputable  portions  of  it  were  cancelled,  the  surplus  myriads  would 
have  to  be  removed  to  some  other  world.  That  is  just  what  death 
accomplishes.  Consequently,  death  was  a  part  of  God's  primal  plan,  and 
not  a  contingence  accidentally  caused  by  sin. 

6.  If  death  be  the  result  of  sin,  then,  of  course,  it  is  a  punishment  in- 
flicted upon  man  for  his  wickedness.  In  fact,  this  is  an  identical  propo- 
sition. But  death  cannot  be  intended  as  a  punishment,  because,  viewed 
in  that  light,  it  is  unjust.  It  comes  equally  upon  old  and  young,  good 
and  bad,  joyous  and  wretched.  It  does  not  permit  thp  best  man  to  live 
longest ;  it  does  not  come  with  the  greatest  terror  and  agony  to  the  most 
guilty.  All  these  things  depend  on  a  thousand  contingencies  strung 
upon  an  iron  law,  which  inheres  to  the  physical  world  of  necessity,  and 
has  not  its  basis  and  action  in  the  spiritual  sphere  of  freedom,  character, 
and  experience.  The  innocent  babe  and  the  hardened  criminal  are  struck 
at  the  same  instant  and  die  the  same  death.  Solomon  knew  this  when 
he  said,  "As  dieth  the  fool,  so  the  wise  man  dieth."  Death  regarded  as 
a  retribution  for  sin  is  unjust,  because  it  is  destitute  of  morM  discrimi- 
nation. It  therefore  is  not  a  consequence  of  transgression,  but  an  era, 
incident,  and  step  in  human  existence,  an  established  part  of  the  visible 
order  of  things  from  the  beginning.  When  the  New  Testament  speaks 
of  death  as  a  punishment,  it  always  uses  the  word  in  a  symbolic  sense, 
meaning  spiritual  deadness  and  misery, — ^which  is  a  perfect  retribution, 
because  it  discriminates  with  unerring  exactness.  This  has  been  con- 
clusively proved  by  Klaiber,^  who  shows  that  the  peculiar  language  of 
Paul  in  regard  to  the  trichotomist  division  of  man  into  spirit,  soul,  and 
body  necessarily  involves  the  perception  of  physical  death  as  a  natural 
fact. 

7.  Finally,  natural  death  cannot  be  the  penalty  of  unrighteousness, 
because  it  is  not  a  curse  and  a  woe,  but  a  blessing  and  a  privilege. 
Epictetus  wrote,  "  It  would  be  a  curse  upon  ears  of  corn  not  to  be 
reaped ;  and  we  ought  to  know  that  it  would  be  a  curse  upon  man  not 
to  die."2  It  cannot  be  the  effect  of  man's  sin,  because  it  is  the  improve- 
ment of  man's  condition.  Who  can  believe  it  would  be  better  for  man 
to  remain  on  earth  forever,  under  any  circumstances,  than  it  is  for  him 

1  Die  Neutestamentliche  Lehre  von  der  SUude  uad  Erliisung,  ss.  22-45.  2  Dissert,  ii.  6, 2. 


ESSENTIAL   CHRISTIAN   DOCTRINE   OF   DEATH   AND   LIJFE.    385 


to  go  to  heaven  to  such  an  experience  as  the  faithful  follower  of  Christ 
sujDposes  is  there  awaiting  him  ?  It  is  not  to  be  thought  by  us  that  death 
is  a  frowning  enemy  thrusting  us  into  the  gloom  of  eternal  night  or  into 
the  flaming  waves  of  irremediable  torment,  but  rather  a  smiling  friend 
ushering  us  into  the  endless  life  of  the  spiritual  world  and  into  the 
unveiled  presence  of  God.  According  to  the  arrangement  and  desire  of 
God,  for  us  to  die  is  gain  :  every  personal  exception  to  this — if  there  be 
any  exception — is  caused  through  the  marring  interference  of  personal 
wickedness  with  the  Creator's  intention  and  with  natural  order.  Who 
has  not  sometimes  felt  the  bondage  of  the  body  and  the  trials  of  earth, 
and  peered  with  awful  thrills  of  curiosity  into  the  mysteries  of  the  un- 
seen world,  until  he  has  longed  for  the  hour  of  the  soul's  liberation,  that 
it  might  plume  itself  for  an  immortal  flight  ?  Who  has  not  experienced 
moments  of  serene  faith,  in  which  he  could  hardly  help  exclaiming, — 

"  I  would  not  live  alway ;  I  ask  not  to  stay : 
Oh,  who  -woald  live  alway  away  from  his  fled?" 

A  favorite  of  Apollo  prayed  for  the  best  gift  Heaven  could  bestow  upon 
man.  The  god  said,  "At  the  end  of  seven  days  it  shall  be  granted:  in 
the  mean  time,  live  happy.''  At  the  appointed  hour  he  fell  into  a  sweet 
slumber,  from  which  he  never  awoke.^  He  who  regards  death  as  upon 
the  whole  an  evil  does  not  take  the  Christian's  view  of  it, — not  even  the 
enlightened  pagan's  view, — ^but  the  frightened  sensualist's  view,  the  super- 
stitious atheist's  view.  And  if  death  be  upon  the  whole  normally  a 
blessing,  then  assuredly  it  cannot  be  a  punishment  brought  upon  man  by 
sin.  The  common  hypothesis  of  our  mortality — namely,  that  sin,  heredi- 
tarily lodged  in  the  centre  of  man's  life,  spreads  its  dynamic  virus  thence 
until  it  appears  as  death  in  the  periphery,  expending  its  final  energy 
within  the  material  sphere  in  the  dissolution  of  the  physical  frame — is 
totally  opposed  to  the  spirit  of  philosophy  and  to  the  most  lucid  results 
of  science.  Science  announces  death  universally  as  the  initial  point  of 
new  life.* 

The  New  Testament  does  not  teach  that  natural  death,  organic  separa- 
tion, is  the  fruit  of  sin, — that,  if  man  had  not  sinned,  he  would  have  lived 
forever  on  the  earth.  But  it  teaches  that  moral  death,  misery,  is  the 
consequence  of  sin.  The  pains  and  afflictions  which  sometimes  come 
upon  the  good  without  fault  of  theirs  do  yet  spring  from  human  faults 
somewhere,  with  those  exceptions  alone  that  result  from  the  necessary 
contingencies  of  finite  creatures,  exposures  outside  the  sphere  of  human 
accountability.  With  this  qualification,  it  would  be  easy  to  show  in 
detail  that  the  sufferings  of  the  private  individual  and  of  mankind  at 
large  are,  directly  or  indirectly,  the  products  of  guilt,  violated  law.  All 
the  woes,  for  instance,  of  poverty  are  the  results  of  selfishness,  pride, 


3  Herod,  i.  31;  Cic.  Tusc.  Qusest.  i.  47. 

*  Klencke,  Das  Buch  vom  Tode.  Entwurf  einer  Lehre  vom  Sterben  in  der  Natur  und  vom  Tode  defl 
Menschen  insbesondere.    FUr  denkende  Freunde  der  Wissenschaft. 


386    ESSENTIAL   CHRISTIAN   DOCTRINE    OF   DEATH  AND   LIFE. 


ignorance,  and  vice.     And  it  is   the  same   with   every  other  class  of 
miseries. 

"  The  world  in  Titanic  immortality 
Writhes  beneath  the  burning  mountain  of  its  sins." 

Had  there  been  no  sin,  men's  lives  would  have  glided  on  like  the 
placid  rivers  that  flow  through  the  woodlands.  They  would  have  lived 
without  strife  or  sorrow,  grown  old  without  sadness  or  satiety,  and  died 
without  a  pang  or  a  sigh.  But,  alas !  sin  so  abounds  in  the  world  that 
*'  there  is  not  a  just  man  that  lives  and  sins  not ;''  and  it  is  a  truth  whose 
omnipresent  jurisdiction  can  neither  be  avoided  nor  resisted  that  every 
kind  of  sin,  every  offence  against  Divine  order,  shall  somewhere,  at  some 
time,  be  judged  as  it  deserves.  He  who  denies  this  only  betrays  the 
ignorance  which  conceals  from  him  a  pervading  law  of  inevitable  appli- 
cation, only  reveals  the  degradation  and  insensibility  which  do  not  allow 
him  to  be  conscious  of  his  own  experience.  A  harmonious,  happy  exist- 
ence depends  on  the  practice  of  pure  morals  and  communion  with  the 
love  of  Grod.  This  great  idea — that  the  conscientious  culture  of  the 
spiritual  nature  is  the  sole  method  of  Divine  life — is  equally  a  fundamental 
principle  of  the  gospel  and  a  conclusion  of  observation  and  reason  : 
upon  the  devout  observance  of  it  hinge  the  possibilities  of  true  blessed- 
ness. The  pursuit  of  an  opposite  course  necessitates  the  opposite  ex- 
perience, makes  its  votary  a  restless,  wretched  slave,  wishing  for  freedom 
but  unable  to  obtain  it. 

The  thought  just  stated,  we  maintain,  strikes  the  key-note  of  the 
Christian  Scriptures ;  and  the  voices  of  truth  and  nature  accord  with 
it.  That  Christianity  declares  sin  to  be  the  cause  of  spiritual  death,  in  all 
the  deep  and  wide  meaning  of  the  term,  has  been  fully  shown ;  that  this 
is  also  a  fact  in  the  great  order  of  things  has  been  partially  illustrated, 
but  in  justice  to  the  subject  should  be  urged  in  a  more  precise  and  ade- 
quate form.  In  the  first  place,  there  is  a  positive  punishment  flowing 
evidently  from  sin,  consisting  both  in  outward  inflictions  of  suffering 
and  disgrace  through  human  laws  and  social  customs,  and  in  the  private 
endurance  of  bodily  and  mental  pains  and  of  strange  misgivings  that 
load  the  soul  with  fear  and  anguish.  Subjection  to  the  animal  nature 
in  the  obedience  of  unrighteousness  sensibly  tends  to  bring  upon  its 
victim  a  woeful  mass  of  positive  ills,  public  and  personal,  to  put  him 
under  the  vile  tyranny  of  devouring  lusts,  to  induce  deathlike  enerva- 
tion and  disease  in  his  whole  being,  to  pervade  his  consciousness  with 
the  wretched  gnawings  of  remorse  and  shame,  and  with  the  timorous, 
tormenting  sense  of  guilt,  discord,  alienation,  and  condemnation. 

In  the  second  place,  there  is  a  negative  punishment  for  impurity  and 
wrong-doing,  less  gross  and  visible  than  the  former,  but  equally  real  and 
much  more  to  be  dreaded.  Sin  snatches  from  a  man  the  prerogatives  of 
eternal  life,  by  brutalizing  and  deadening  his  nature,  sinking  the  spirit 
with  its  delicate  delights  in  the  body  and  its  coarse  satisfactions,  making 
him  insensible  to  his  highest  good  and  glory,  lowering  him  in  the  scale 


ESSENTIAL   CHRISTIAN   DOCTRINE   OF   DEATH   AND   LIFE.    387 

of  being  away  from  God,  shutting  the  gates  of  heaven  against  him,  and 
leaving  him  to  wallow  in  the  mire.  The  wages  of  sin  is  misery,  and  its 
gift  is  a  degradation  which  prevents  any  elevation  to  true  happiness. 
These  positive  and  negative  retributions,  however  delayed  or  disguised, 
will  come  where  they  are  deserved,  and  will  not  fail.  Do  a  wrong  deed 
from  a  bad  motive,  and,  though  you  fled  on  the  pinions  of  the  incon- 
ceivable lightning  from  one  end  of  infinite  space  to  the  other,  the  fated 
penalty  would  chase  you  through  eternity  but  that  you  should  pay  its 
debt ;  or,  rather,  the  penalty  is  grappling  with  you  from  within  on  the 
instant, — is  a  part  of  you. 

Thirdly,  if,  by  the  searing  of  his  conscience  and  absorption  in  the 
world,  a  sinner  escapes  for  a  season  the  penal  consequences  threatened  in 
the  law,  and  does  not  know  hov^r  miserable  he  is,  and  thinks  he  is  happy, 
yet  let  him  remember  that  the  remedial,  restorative  process  through 
which  he  must  pass,  either  in  this  life  or  in  the  next,  involves  a  concen- 
trated experience  of  expiatory  pangs,  as  is  shown  both  by  the  reason  of 
the  thing  and  by  all  relevant  analogies.  When  the  bad  man  awakes — as 
some  time  or  other  he  will  awake — to  the  infinite  perfections  and  unalter- 
able love  of  the  Father  whose  holy  commands  he  has  trampled  and 
whose  kind  invitations  he  has  spurned,  he  will  suffer  agonies  of  remorse- 
ful sorrow  but  faintly  shadowed  in  the  bitterness  of  Peter's  tears  when 
his  forgiving  Master  loolced  on  him.  Such  is  the  common  deadness  of  our 
consciences  that  the  vices  of  our  corrupt  characters  are  far  from  appear- 
ing to  us  as  the  terrific  things  they  really  are.  Angels,  looking  under  the 
fleshly  garment  we  wear,  and  seeing  a  falsehood  or  a  sin  assimilated  as  a 
portion  of  our  being,  turn  away  with  such  feeling  as  we  should  experience 
at  beholding  a  leprous  sore  beneath  the  lifted  ermine  of  a  king.  A  well- 
taught  Christian  will  not  fail  to  contemplate  physical  death  as  a  stupen- 
dous, awakening  crisis,  one  of  whose  chief  effects  will  be  the  opening  to 
personal  consciousness,  in  the  most  vivid  manner,  of  all  the  realities  of 
character,  with  their  relations  towards  things  above  and  things  below 
himself. 

This  thought  leads  us  to  a  fourth  and  final  consideration,  more  import- 
ant than  the  previous.  The  tremendous  fact  that  all  the  inwrought 
elements  and  workings  of  our  being  are  self-retributive,  their  own  ex- 
ceeding great  and  sufficient  good  or  evil,  independent  of  external  circum- 
stances and  sequences,  is  rarely  appreciated.  Men  overlook  it  in  their 
superficial  search  after  associations,  accompaniments,  and  effects.  When 
all  tangible  punishments  and  rewards  are  wanting,  all  outward  penalties 
and  prizes  fail,  if  we  go  a  little  deeper  into  the  mysterious  facts  of  ex- 
perience we  shall  find  that  still  goodness  is  rewarded  and  evil  is  punished, 
because  "the  mind  is  its  own  place,  and  can  itself,"  if  virtuous,  "make 
a  heaven  of  hell,"  if  wicked,  "  a  hell  of  heaven."  It  is  a  truth,  spring- 
ing from  the  very  nature  of  God  and  his  irreversible  relations  towards 
his  creatures,  that  his  united  justice  and  love  shall  follow  both  holiness 
and  iniquity  now  and  ever,  pouring  his  beneficence  upon  them  to  be  con- 


388    ESSENTIAL   CHRISTIAN  DOCTRINE   OF   DEATH   AND  LIFE. 


verted  by  them  into  their  food  and  bliss  or  into  their  bane  and  misery. 
There  is,  then,  no  essential  need  of  adventitious  accompaniments  or 
results  to  justify  and  pay  the  good,  or  to  condemn  and  torture  the  bad, 
here  or  hereafter.  To  be  wise,  and  pure,  and  strong,  and  noble,  is  glory 
and  blessedness  enough  in  itself.  To  be  ignorant,  and  corrupt,  and 
mean,  and  feeble,  is  degradation  and  horror  enough  in  itself.  The  one 
abides  in  true  life,  the  other  in  moral  death ;  and  that  is  sufficient.  Even 
now,  in  this  world,  therefore,  the  swift  and  diversified  retributions  of 
men's  characters  and  lives  are  in  them  and  upon  them,  in  various  ways, 
and  to  a  much  greater  extent  than  they  are  accustomed  to  think.  His- 
tory preaches  this  with  all  her  revealing  voices.  Philosophy  lays  it  bare, 
and  points  every  finger  at  the  flaming  bond  that  binds  innocence  to 
peace,  guilt  to  remorse.  It  is  the  substance  of  the  gospel,  emphatically 
pronounced.  And  the  clear  experience  of  every  sensitive  soul  confirms 
its  truth,  echoing  through  the  silent  corridors  of  the  conscience  the 
declarations  which  fell  in  ancient  Judea  from  the  lips  of  Jesus  and  the 
pen  of  Paul: — "The  pure  in  heart  shall  see  God;"  "The  wages  of  sin  is 
death." 

We  will  briefly  sum  up  the  principal  positions  of  the  ground  we  have 
now  traversed.  To  be  enslaved  by  the  senses  in  the  violation  of  the 
Divine  laws,  neglecting  the  mind  and  abusing  the  members,  is  to  be  dead 
to  the  goodness  of  God,  the  joys  of  virtue,  and  the  hopes  of  heaven,  and 
alive  to  guilt,  anguish,  and  despair.  To  obey  the  will  of  God  in  love, 
keeping  the  body  under,  and  cherishing  a  pure  soul,  is  to  be  dead  to  the 
evil  of  the  world,  the  goading  of  passions,  and  the  fears  of  punishment, 
and  alive  to  innocence,  happiness,  and  faith.  According  to  the  natural 
plan  of  things  from  the  dawn  of  creation,  the  flesh  was  intended  to  fall  into 
the  ground,  but  the  spirit  to  rise  into  heaven.  Suffering  is  the  retributive 
result  and  accumulated  merit  of  iniquity ;  while  enjoyment  is  the  gift 
of  God  and  the  fruit  of  conformity  to  his  law.  To  receive  the  instruc- 
tions of  Christ  and  obey  them  with  the  whole  heart,  walking  after  his 
example,  is  to  be  quickened  from  that  deadly  misery  into  this  living 
blessedness.  The  inner  life  of  truth  and  goodness  thus  revealed  and 
proposed  to  men,  its  personal  experience  being  once  obtained,  is  an  im- 
mortal possession,  a  conscious  fount  springing  up  unto  eternity  through 
the  beneficent  decree  of  the  Father,  to  play  forever  in  the  light  of  his 
smile  and  the  shadow  of  his  arm.  Such  are  the  great  component  ele- 
ments of  the  Christian  doctrine  of  life  and  death,  both  present  and 
eternal. 

The  purely  interior  character  of  the  genuine  teachings  of  Christianity 
on  this  subject  is  strikingly  evident  in  the  foregoing  epitome.  The 
essential  thing  is  simply  that  the  hate-life  of  error  and  sin  is  inherent 
alienation  from  God,  in  slavery,  wretchedness,  death ;  while  the  love-life 
of  truth  and  virtue  is  inherent  communion  with  God,  in  conscious  freedom 
and  blessedness.  Here  pure  Christianity  leaves  the  subject,  declaring 
this  with  authority,  but  not  pretending  to  clear  up  the  mysteries  or  set 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.    389 


forth  the  details  of  the  subject.  Whatever  in  the  New  Testament  goes 
beyond  this  and  meddles  with  minute  external  circumstances  we  regard 
as  a  corrupt  addition  or  mixture  drawn  from  various  Gentile  and 
Pharisaic  sources  and  erroneously  joined  with  the  authentic  words  of 
Christ.  What  we  maintain  in  regard  to  the  apostles  and  the  early 
Christians  in  general  is  not  so  much  that  they  failed  to  grasp  the  deep 
spiritual  principles  of  the  Master's  teaching,  not  that  they  were  essen- 
tially in  error,  but  that,  while  they  held  the  substance  of  the  Savior's 
true  thoughts,  they  also  held  additional  notions  which  were  errors  re- 
tained from  their  Pharisaic  education  and  only  partially  modified  by 
their  succeeding  Christian  culture, — a  set  of  traditional  and  mechanical 
conceptions.  These  errors,  we  repeat,  concern  not  the  heart  and  essence 
of  ideas,  but  their  form  and  clothing.  For  instance,  Christ  teaches  that 
there  is  a  heaven  for  the  faithful ;  the  apostles  suppose  that  it  is  a  located 
region  over  the  firmament.  The  dying  Stephen  said,  "  Behold,  I  see  the 
heavens  opened,  and  the  Son  of  Man  standing  at  the  right  hand  of  God.'' 
Again :  Christ  teaches  that  there  is  a  banishment  for  the  wicked ;  the 
apostles  suppose  that  it  is  into  a  located  region  under  the  earth.  In 
accordance  with  the  theological  dogmas  of  their  time  and  countrymen, 
with  such  modification  as  the  peculiar  character,  teachings,  and  life  of 
Jesus  enforced,  they  believed  that  sin  sent  through  the  black  gates  of 
Sheol  those  who  would  otherwise  have  gone  through  the  glorious  doors 
of  heaven ;  that  Christ  would  return  from  heaven  soon,  raise  the  dead 
from  the  under-world,  judge  them,  rebanish  the  reprobate,  establish  his 
perfect  kingdom  on  earth,  and  reascend  to  heaven  with  his  elect.  That 
these  distinctive  notions  came  into  the  New  Testament  through  the 
mistakes  and  imperfect  knowledge  of  the  apostles,  how  can  any  candid 
and  competent  scholar  doubt  ?^  In  the  first  place,  the  process  whereby 
these  conceptions  were  transmitted  and  assimilated  from  Zoroastrian 
Persia  to  Pharisaic  Judea  is  historically  traceable.  Secondly,  the  brevity 
and  vagueness  of  the  apostolic  references  to  eschatology,  and  their  per- 
fect harmony  with  known  Pharisaic  beliefs,  prove  their  mutual  consonance 
and  the  derivation  of  the  later  from  the  earlier.  If  the  supposed  Chris- 
tian views  had  been  unheard  of  before,  their  promulgators  would  have 
taken  pains  to  define  them  carefully  and  give  detailed  expositions  of 
them.  Thirdly,  it  was  natural — almost  inevitable — that  the  apostles  would 
retain  at  least  some  of  their  original  peculiarities  of  belief,  and  mix  them 
with  their  new  ideas,  unless  they  were  prevented  by  an  infallible  inspira- 
tion. Of  the  presence  of  any  such  infallibility  there  is  not  a  shadow  of 
evidence ;  but,  on  the  contrary,  there  is  a  demonstration  of  its  absence. 
For  they  differed  among  themselves, — carried  on  violent  controversies  on 
important  points.     Paul  says  of  Peter,  "  I  withstood  him  to  the  face." 

5  Eschatologie,  oder  die  Lehre  von  den  Letzten  Dingen.  Mit  besonderer  Rlicksicht  auf  die  gangbare 
Irrlehre  vom  Hades.  Basel,  1840.  De  Wette  interprets  the  doctrine  of  Christ's  descent  into  Hades 
as  a  myth  derived  from  the  idea  that  he  was  the  Savior  not  only  of  his  living  followers  but  also 
of  the  heathen  and  the  dead.    Bibl.  Dogmatik,  s.  272. 


890   ESSENTIAL  CHRISTIAN  DOCTRINE  OF   DEATH  AND  LIFE. 


The  Gentile  and  Judaic  dissensions  shook  the  very  foundations  of  the 
Apostolic  Church.  Paul  and  Barnabas  "  had  a  sharp  controversy,  inso- 
much that  they  parted  asunder.^^  Almost  every  commentator  and  scholar 
worthy  of  notice  has  been  compelled  to  admit  the  error  of  the  apostles 
in  expecting  the  visible  return  of  Christ  in  their  own  day.  And,  if  they 
erred  in  that,  they  might  in  other  matters.  The  progress  of  positive 
science  and  the  improvement  of  philosophical  thought  have  rendered 
the  mechanical  dogmas  popularly  associated  with  Christianity  incredible 
to  enlightened  minds.  For  this  reason,  as  for  many  others,  it  is  the 
duty  of  the  Christian  teacher  to  show  that  those  dogmas  are  not  an  in- 
tegral part  of  the  gospel,  but  only  an  adventitious  element  imported  into 
it  from  an  earlier  and  unauthoritative  system.  Take  away  these  in- 
congruous and  outgrown  errors,  and  the  pure  religion  of  Christ  will  be 
seen,  and  will  be  seen  to  be  the  everlasting  truth  of  God. 

,In  attempting  to  estimate  the  actual  influence  of  Christianity,  wherever 
it  has  spread,  in  establishing  among  men  a  faith  in  immortality,  we  must 
specify  six  separate  considerations.  First,  the  immediate  reception  of 
the  resurrection  and  ascension  of  Christ  as  a  miraculous  and  typical  fact, 
putting  an  infallible  seal  on  his  teachings,  and  demonstrating,  even  to  the 
senses  of  men,  the  reality  of  a  heavenly  life,  was  an  extremely  potent 
influence  in  giving  form  and  vigor  to  faith, — more  potent  for  ages  than 
every  thing  else  combined.  The  image  of  the  victorious  Christ  taken 
up  to  heaven  and  glorified  there  forever, — this  image,  pictured  in  every 
believer's  mind,  stimulated  the  imagination  and  kept  an  ideal  vision  of 
heaven  in  constant  remembrance  as  an  apprehended  reality.  "  There  is 
Jesus,"  they  said,  pointing  up  to  heaven ;  **  and  there  one  day  we  shall  be 
with  him." 

Secondly,  the  obloquy  and  desertion  experienced  by  the  early  Chris- 
tians threw  them  back  upon  a  double  strength  of  spiritual  faith,  and 
opened  to  them  an  intensified  communion  with  God.  As  worldly  goods 
and  pleasures  were  sacrificed,  the  more  powerful  became  their  perception 
of  moral  truths  and  their  grasp  of  invisible  treasures.  The  more  fiercely 
they  were  assailed,  the  dearer  became  the  cause  for  which  they  suffered, 
and  the  more  profoundly  the  moral  springs  of  faith  were  stirred  in  their 
souls.  The  natural  revulsion  of  their  souls  was  from  destitution,  con- 
tempt, peril,  and  pain  on  earth  to  a  more  vivid  and  magnified  trust  in  a 
great  reward  laid  up  for  them  in  heaven. 

Thirdly,  the  unflinching  zeal  kindled  in  the  early  confessors  of  Chris- 
tianity, the  sublime  heroism  shown  by  them  amidst  the  awful  tortures 
inflicted  on  them  by  the  persecuting  Jews  and  Eomans,  reacted  on  their 
brethren  to  give  profounder  firmness  and  new  intensity  to  their  faith  in 
a  glorious  life  beyond  the  grave.  The  Christians  thrown  into  the  amphi- 
theatre to  the  lions  calmly  kneeled  in  prayer,  and  to  the  superstitious 
bystanders  a  bright  nimbus  seemed  to  play  around  their  brows  and  heaven 
to  be  opened  above.  As  they  perished  at  the  stake,  amidst  brutal  jeers 
and  shrivelling  flames,  serenely  maintaining  their  profession,  and  calling 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.     391 


on  Christ,  over  the  lurid  vista  of  smoke  and  fire  broke  on  their  rapt 
vision  the  blessed  splendors  of  Paradise;  and  their  joy  seemed,  to  the 
enthusiastic  believers  around,  no  less  than  a  Divine  inspiration,  confirm- 
ing their  faith,  and  preaching,  through  the  unquestionable  truthfulness 
of  martyrdom,  the  certainty  of  immortal  life.  The  survivors  celebrated 
the  anniversaries  of  the  martyrs'  deaths  as  their  birthdays  into  the  end- 
less life. 

Fourthly,  another  means  by  which  Christianity  operated  to  deepen  and 
spread  a  belief  in  the  future  life  was,  indirectly,  through  its  influence  in 
calling  out  and  cultivating  the  affections  of  the  heart.  The  essence  of 
the  gospel — in  theory,  as  taught  by  all  its  teachers,  in  fact,  as  incarnated 
by  Christ,  and  in  practice,  as  working  in  history — ^i&  love.  From  the  first 
it  condemned  and  tenjied  to  destroy  all  the  coldness  and  hatred  of 
human  hearts  ;  and  it  strove  to  elicit  and  foster  every  kindly  sentiment 
and  generous  impulse, — to  draw  its  disciples  together  by  those  yearning 
ties  of  sympathy  and  devotion  which  instinctively  demand  and  divinely 
prophesy  an  eternal  union  in  a  better  world.  The  more  mightily  two 
human  hearts  love  each  other,  the  stronger  will  be  their  spontaneous 
longing  for  immortality.  The  unrivalled  revelation  of  the  disinterested 
love  of  God  made  by  Christianity,  and  its  effect  in  refining  and  increasing 
the  love  of  men,  have  contributed  in  a  most  important  degree  to  sanction 
and  diffuse  the  faith  in  a  blessed  life  reserved  for  men  hereafter.  One 
remarkable  specification  may  be  noticed.  The  only  pagan  description 
of  children  in  the  future  life  is  that  given  by  some  of  the  classic  poets, 
who  picture  the  infant  shades  lingering  in  groups  around  the  dismal 
gates  of  the  under-world,  weeping  and  wailing  because  they  could  never 
find  admittance. 

"  Continuo  auditae  voces,  vagitus  et  ingens, 
Infanttlmque  animse  flentes  in  limine  primo." 

Go  the  long  round  of  the  pagan  heavens,  you  will  find  no  trace  of  a 
child.  Children  were  withered  blossoms  blown  to  oblivion.  The  soft 
breezes  that  fanned  the  Blessed  Isles  and  played  through  the  perennial 
summer  of  Elysium  blew  upon  no  infant  brows.  The  grave  held  all  the 
children  very  fast.  By  the  memorable  words,  "  Of  such  is  the  kingdom 
of  heaven,^'  Christ  unbarred  the  portals  of  the  future  world  and  revealed 
therein  hosts  of  angelic  children.  Ever  since  then  children  have  been 
seen  in  heaven.  The  poet  has  sung  that  the  angel-child  is  first  on  the 
wing  to  welcome  the  parent  home.  Painters  have  shown  us,  in  their 
visions  of  the  blessed  realms,  crowds  of  cherubs, — have  shown  us 

"  How  at  the  Almighty  Father's  hand, 
Nearest  the  throne  of  living  light, 
The  choirs  of  infant  seraphs  stand, 
And  dazzling  shine  where  all  are  bright.' 

Fifthly,  the  triumphant  establishment  of  Christianity  in  the  world  has 
thrown  the  prestige  of  public  opinion,  the  imposing  authority  of  general 


392    ESSEl^TIAL  CHTIISTIAN  DOCTRINE  OF  DEATH  AND  LIFE. 


affirmation  and  acceptance,  around  its  component  doctrines — chief 
among  which  is  the  doctrine  of  immortality — and  secured  in  their  behalf 
the  resistless  influences  of  current  custom  and  education.  From  the  time 
the  gospel  was  acknowledged  by  a  nation  as  the  true  religion,  each  gene- 
ration grew  up  by  habitual  tutelage  to  an  implicit  belief  in  the  future 
life.  It  became  a  dogma  not  to  be  questioned.  And  the  reception  of  it 
was  made  more  reasonable  and  easy  by  the  great  superiority  of  its  moral 
features  over  those  of  the  relative  superstitions  embodied  in  the  ethnic 
religions  which  Christianity  displaced. 

Finally,  Christianity  has  exerted  no  small  influence  both  in  expressing 
and  imparting  faith  in  immortality  by  means  of  the  art  to  which  it  has 
given  birth.  The  Christian  ritual  and  symbolism,  which  culminated  in 
the  Middle  Age,  from  the  very  first  had  their  vitality  and  significance  in 
the  truth  of  another  life.  Every  phase  and  article  of  them  implied,  and 
with  mute  or  vocal  articulation  proclaimed,  the  superiority  and  survival 
of  mind  and  heart,  the  truth  of  the  gospel  history,  the  reality  of  the 
opened  heaven.  Who,  in  the  excited  atmosphere,  amidst  the  dangers, 
living  traditions,  and  dramatic  enactments  of  that  time,  could  behold  the 
sacraments  of  the  Church,  listen  to  a  mighty  chant,  kneel  beside  a  holy 
tomb,  or  gaze  on  a  painting  of  a  gospel  scene,  without  feeling  that  the 
story  of  Christ's  ascent  to  Grod  was  true,  being  assured  that  elsewhere 
than  on  earth  there  was  a  life  for  the  believer,  and  in  rapt  imagination 
seeing  visions  of  the  supernatural  kingdom  unveiled  ? 

The  inmost  thought  or  sentiment  of  mediaeval  art — to  adapt  a  remark- 
able passage  from  Heine^ — was  the  depression  of  the  body  and  the  eleva- 
tion of  the  soul.  Statues  of  martyrs,  pictures  of  crucifixions,  dying 
saints,  pale,  faint  sufferers,  drooping  heads,  long,  thin  arms,  meager 
bones,  poor,  awkwardly-hung  dresses,  emaciated  features  celestially  illu- 
minated by  faith  and  love,  expressed  the  Christian  self-denial  and  un- 
earthliness.  Architecture  enforced  the  same  lesson  as  sculpture  and 
painting.  Entering  a  cathedral,  we  at  once  feel  the  soul  exalted,  the 
flesh  degraded.  The  inside  of  the  dome  is  itself  a  hollow  cross,  and  we 
walk  there  within  the  very  witness-work  of  martyrdom.  The  gorgeous 
windows  fling  their  red  and  green  lights  upon  us  like  drops  of  blood  and 
decay.  Funereal  music  wails  and  fades  away  along  the  dim  arches. 
Under  our  feet  are  gravestones  and  corruption.  With  the  colossal 
columns  the  soul  climbs  aloft,  loosing  itself  from  the  body,  which  sinks 
to  the  floor  as  a  weary  weed.  And  when  we  look  on  one  of  these  vast 
Gothic  structures  from  without,  so  airy,  graceful,  tender,  transparent,  it 
seems  cut  out  of  one  piece,  or  may  be  taken  for  an  ethereal  lace-work  of 
marble.  Then  only  do  we  feel  the  power  of  the  inspiration  which  could 
so  subdue  even  stone  that  it  shines  spectrally  possessed,  and  make  the 
most  insensate  of  materials  voice  forth  the  grand  teaching  of  Christianity, 
■ — the  triumph  of  the  spirit  over  the  flesh. 

6  Die  Bomantische  Schule,  buch  i. 


ESSENTIAL  CHRISTIAN  DOCTRINE  OF  DEATH  AND  LIFE.     393 


In  these  six  ways,  therefore, — by  placing  a  tangible  image  of  it  in  the 
imagination  through  the  resurrection  of  Christ, — ^by  the  powerful  stirring 
of  the  springs  of  moral  faith  through  the  persecutions  that  attended  its 
confession, — by  tlie  apparent  inspiration  of  the  martyrs  who  died  in  its 
strength, — by  calling  out  the  latent  force  of  the  heart's  affections  that 
crave  it, — ^by  the  moulding  power  of  establishment,  custom,  and  educa- 
tion,— by  the  spiritualizing,  vision-conjuring  effect  of  its  worship  and  art, 
— has  Christianity  done  a  work  of  incalculable  extent  in  strengthening 
the  world's  belief  in  a  life  to  come  J 

A  remarkable  evidence  of  the  impression  Christianity  carried  before  it 
is  furnished  by  an  incident  in  the  history  of  the  missionary  Paulinus. 
He  had  preached  before  Edwin,  King  of  Northumbria.  An  old  earl 
stood  up  and  said,  "  The  life  of  man  seems,  when  compared  with  what  is 
hidden,  like  the  sparrow,  who,  as  you  sit  in  your  hall,  with  your  thanes 
and  attendants,  warmed  by  the  blazing  fire,  flies  through.  As  he  flies 
through  from  door  to  door,  he  enjoys  a  brief  escape  from  the  chilling 
storms  of  rain  and  snow  without.  Again  he  goes  forth  into  the  winter 
and  vanishes.  So  seems  the  short  life  of  man.  If  this  new  doctrine 
brings  us  something  more  certain,  in  my  mind  it  is  worthy  of  adoption."^ 

The  most  glorious  triumph  of  Christianity  in  regard  to  the  doctrine  of 
a  future  life  was  in  imparting  a  character  of  impartialness  and  universality 
to  the  proud,  oligarchic  faith  which  had  previously  excluded  from  it  the 
great  multitude  of  men.  The  lofty  conceptions  of  the  fate  of  the  soul 
cherished  by  the  illustrious  philosophers  of  Greece  and  Eome  were  not 
shared  by  the  commonalty  until  the  gospel — its  right  hand  touching  the 
throne  of  Grod,  its  left  clasping  humanity — announced  in  one  breath  the 
resurrection  of  Jesus  and  the  brotherhood  of  man. 

"  Their  highest  lore  waa  for  the  few  conceived. 
By  schools  discuss'd,  but  not  by  crowds  believed. 
The  angel-ladder  clomb  the  heavenly  steep. 
But  at  its  foot  the  priesthoods  lay,  asleep. 
They  did  not  preach  to  nations,  '  Lo,  your  God  1' 
No  thousands  follow'd  where  their  footsteps  trod : 
Not  to  the  fishermen  they  said,  'Arise!' 
Not  to  the  lowly  offer'd  they  the  skies. 
Wisdom  was  theirs :  alas !  what  men  most  need 
Is  no  sect's  wisdom,  but  the  people's  creed. 
Then,  not  for  schools,  but  for  the  human  kind, 
The  uncultured  reason,  the  unletter'd  mind. 
The  poor,  the  oppress'd,  the  laborer,  and  the  slave, 
God  said,  '  Be  light!'— and  light  was  on  the  grave! 
No  more  alone  to  sage  and  hero  given, — 
For  all  wide  oped  the  impartial  gates  of  heaven.''^ 


T  Compare  Bengel's   essay,  Quid   Doctrina  de  Animanun   Immortalitate  Religioni  Ghristianss 
debeat. 

8  Venerable  Bede,  book  ii.  ch.  xir.  •  Bulwer,  New  Timon,  part  iv. 


PART  FOURTH 


CHRISTIAN  THOUGHTS   CONCERNING  A  FUTURE 

LIEE. 


CHAPTER  I. 

PATRISTIC   DOCTRINE  OP  A   FUTURE  LIFE. 

With  reference  to  the  present  subject,  we  shall  consider  the  period  of 
the  Church  Fathers  as  including  the  nine  centuries  succeeding  the  close 
of  the  apostolic  age.  It  extends  from  Clement,  Barnabas,  and  Hermas  to 
(Ecumenius  and  Gerbert. 

The  principal  components  of  the  doctrine  of  the  future  life  held 
during  this  period,  though  showing  some  diversities  and  changes,  are  in 
their  prevailing  features  of  one  consistent  type,  constituting  the  belief 
which  would  in  any  of  those  centuries  have  been  generally  recognised 
by  the  Church  as  orthodox. 

For  reasons  previously  given,  we  believe  that  Jesus  himself  taught  a 
purely  moral  doctrine  concerning  the  future  life, — a  doctrine  free  from 
arbitrary,  mechanical,  or  sacerdotal  peculiarities.  With  experimental 
knowledge,  with  inspired  insight,  with  fullest  authority,  he  set  forth  con- 
clusions agreeing  with  the  wisest  philosophy  and  confirmatory  of  our 
noblest  hopes, — namely,  that  a  conscious  immortality  awaits  the  soul  in 
the  many  mansions  of  the  Father's  house,  which  it  enters  on  leaving  the 
body,  and  where  its  experience  will  depend  upon  ethical  and  spiritual 
conditions.  To  this  simple  and  sublime  doctrine  announced  by  Jesus,  so 
rational  and  satisfactory,  we  believe — for  reasons  already  explained — that 
the  apostles  joined  various  additional  and  modifying  notions.  Judaic  and 
Gentile,  such  as  the  local  descent  of  Christ  into  the  prison-world  of  the 
dead,  his  mission  there,  his  visible  second  coming,  a  bodily  resurrection, 
a  universal  scenic  judgment,  and  other  kindred  views.  The  sum  of  re- 
sults thus  reached  the  Fathers  developed  in  greater  detail,  distinguishing 
and  emphasizing  them,  and  also  still  further  corrupting  them  with  some 
394 


PATRISTIC   DOCTRINE   OF  A  FUTURE   LIFE.  395 


additional  conceptions  and  fancies,  Greek  and  Oriental,  speculative  and 
imaginative.  The  peculiar  theological  work  of  the  apostles  in  regard  to 
this  subject  was  the  organizing  of  the  Persian-Jewish  doctrine  of  the 
Pharisees,  with  a  Christian  complement  and  modifications,  around  the 
person  of  Christ,  and  fixing  so  near  in  the  immediate  future  the  period 
when  it  was  to  be  consummated  that  it  might  be  looked  for  at  any  time. 
The  peculiar  theological  work  of  the  Fathers  in  regard  to  the  doctrine 
thus  formed  by  the  apostles  was  twofold.  First,  being  disappointed  of 
the  expected  speedy  second  coming  of  Christ,  they  developed  the  inter- 
mediate state  of  the  dead  more  fully,  and  made  it  more  prominent. 
Secondly,  in  the  course  of  the  long  and  vehement  controversies  which 
sprang  up,  they  were  led  to  complete  and  systematize  their  theology,  to 
define  their  terms,  to  explain  and  defend  their  doctrines,  comparing 
them  together  and  attempting  to  harmonize  them  with  history,  reason, 
and  ethics,  as  well  as  with  Scripture  and  tradition.  In  this  way  the 
patristic  mind  became  familiar  with  many  processes  of  thought,  with 
many  special  details,  and  with  some  general  principles,  quite  foreign  to 
the  apostolic  mind.  Meanwhile,  defining  and  systematizing  went  on, 
loose  notions  hardened  into  rigid  dogmas,  free  thought  was  hampered  by 
authority,  the  scheme  generally  received  assumed  the  title  of  orthodox, 
anathematizing  all  who  dared  to  dissent,  and  the  fundamental  outlines 
of  the  patristic  eschatology  were  firmly  established.^ 

In  seeking  to  understand  and  to  give  an  exposition  of  this  scheme  of 
faith,  we  have,  besides  various  collateral  aids,  three  chief  guidances.  First, 
we  possess  the'  symbols  or  confessions  of  faith  put  forth  by  several  of  the 
leading  theologians  of  those  times,  or  by  general  councils,  and  openly 
adopted  as  authority  in  many  of  the  churches, — the  creed  falsely  called 
the  Apostles',  extant  as  early  as  the  close  of  the  third  century,  the  creed 
of  Arius,  that  of  Cyril,  the  Nicene  creed,  the  creed  falsely  named  the 
Athanasian,  and  others.  Secondly,  we  have  the  valuable  assistance 
afiforded  by  the  treatises  of  Irenaeus,  Tertullian,  Epiphanius,  Augustine, 
and  others  still  later,  on  the  heresies  that  had  arisen  in  the  Church, — 
treatises  which  make  it  easy  to  infer,  by  contrast  and  construction,  what 
was  considered  orthodox  from  the  statement  of  what  was  acknowledged 
heretical.  And,  thirdly,  abundant  resources  are  afforded  us  in  the  extant 
theological  dissertations  and  historical  documents  of  the  principal 
ecclesiastical  authors  of  the  time  in  review, — a  cycle  of  well-known 
names,  sweeping  from  Theophilus  of  Antioch  to  Photius  of  Byzantium, 
from  Cyprian  of  Carthage  to  Maurus  of  Mentz.  "We  think  that  any 
candid  person,  mastering  these  sources  of  information  in  the  illustrating 
and  discriminating  light  of  a  sufficient  knowledge  of  the  previous  and 
the  succeeding  related  opinions,  will  recognise  in  the  following  abstract 


1  Bretschneider,  Was  lehren  die  altesten  Kirchenvater  tiber  die  Entstehung  der  Siinde  und  de8 
Todcs,  Adam's  Vergehen  und  die  VersUhnung  durch  Christum,  Oppositiousschrift,  band  viii.  hft.  3, 
68,  380-407. 


396  PATRISTIC   DOCTRINE   OF  A  FUTURE   LIFE. 


a  fair  representation  of  the  doctrine  of  a  future  life  as  it  was  held  by  the 
orthodox  Fathers  of  the  Christian  Church  in  the  period  extending  from 
the  first  to  the  tenth  century. 

Before  proceeding  to  set  forth  the  common  patristic  scheme,  a  few 
preliminary  remarks  are  necessary  in  relation  to  some  of  the  peculiar, 
prominent  features  of  Origen's  theology,  and  in  relation  to  the  rival  sys- 
tems of  Augustine  and  Pelagius.  Origen  was  a  man  of  vast  learning, 
passionately  fond  of  philosophy ;  and  he  modifyingly  mingled  a  great 
many  Oriental  and  Platonic  notions  with  his  theology.  He  imagined 
that  innumerable  worlds  like  this  had  existed  and  perished  before  it, 
and  that  innumerable  others  will  do  so  after  it  in  endless  succession.^  He 
held  that  all  souls — whether  devils,  men,  angels,  or  of  whatever  rank — 
were  of  the  same  nature ;  that  all  who  exist  in  material  bodies  are  im- 
prisoned in  them  as  a  punishment  for  sins  committed  in  a  previous 
state ;  the  fig-leaves  in  which  Adam  and  Eve  were  dressed  after  their  sin 
were  the  fleshly  bodies  they  were  compelled  to  assume  on  being  expelled 
from  the  Paradise  of  their  previous  existence ;  that  in  proportion  to 
their  sins  they  are  confined  in  subtile  or  gross  bodies  of  ac^usted  grades 
until  by  penance  and  wisdom  they  slowly  win  their  deliverance, — this 
gradual  descent  and  ascent  of  souls  being  figuratively  represented  by 
Jacob's  ladder ;  that  all  punishments  and  rewards  are  exactly  fitted  to 
the  degree  of  sin  or  merit,  without  possibility  of  failure ;  that  all  suffer- 
ing— even  that  in  the  lowest  hell — is  benevolent  and  remedial,  so  that 
even  the  worst  spirits,  including  Satan  himself,  shall  after  a  time  be  re- 
stored to  heaven ;  that  this  alternation  of  fall  and  restoration  shall  be 
continued  so  often  as  the  cloy  and  satiety  of  heavenly  bliss,  or  the  pre- 
ponderant power  of  temptation,  pervert  free  will  into  sin.^  He  declared 
that  it  was  impossible  to  explain  the  phenomena  and  experience  of 
human  life,  or  to  justify  the  ways  of  God,  except  by  admitting  that  souls 
sinned  in  a  pre-existent  state.  He  was  ignorant  of  the  modern  doctrine 
of  vicarious  atonement,  considered  as  placation  or  satisfaction,  and  re- 
garded Christ's  suffering  not  as  a  substitute  for  ours,  but  as  having  merely 
the  same  efficacy  in  kind  as  the  death  of  any  innocent  person,  only  more 
eminent  in  degree.  He  represents  the  mission  of  Christ  to  be  to  show 
men  that  Grod  can  forgive  and  recall  them  from  sin,  banishment,  and 
hell,  and  to  furnish  them,  in  various  ways,  helps  and  incitements  to  win 
salvation.  The  foregoing  assertions,  and  other  kindred  points,  are  well 
established  by  Mosheim,  in  his  exposition  of  the  characteristic  views  of 
Origen.* 

The  famous  controversy  between  Augustine  and  Pelagius  shook  Chris- 
tendom for  a  century  and  a  half,  and  has  rolled  its  echoing  results  even 
to  the  theological  shores  of  to-day.    Augustine  was  more  Calvinistic  in 


s  De  PrincipUs,  Ub.  iU.  cap.  6.  ^  Ibid.  lib.  ii.  cap.  9, 10. 

4  Commentaries  on  the  Affairs  of  the  Christians  in  the  First  Three  Centuries :  Third  Century 
Beets.  27-29. 


PATRISTIC   DOCTRINE   OF  A   FUTURE   LIFE.  397 


his  doctrines  than  the  Fathers  before  him,  and  even  than  most  of  those 
after  him.  In  a  few  particulars  perhaps  a  majority  of  the  Fathers  really- 
agreed  more  nearly  with  Pelagius  than  with  him.  But  his  system  pre- 
vailed, and  was  publicly  adopted  for  all  Christendom  by  the  third  gene- 
ral council  at  Ephesus  in  the  year  431.  Yet  some  of  its  principles,  in 
their  full  force,  were  actually  not  accepted.  For  instance,  his  dogma  of 
unconditional  election — that  some  were  absolutely  predestinated  to  eter- 
nal salvation,  others  to  eternal  damnation — has  never  been  taught  by  the 
Roman  Catholic  Church.  When  Gottschalk  urged  it  in  the  ninth  century, 
it  was  condem;ied  as  a  heresy  ;^  and  among  the  Protestants  in  the  six- 
teenth century  Calvin  was  obliged  to  fight  for  it  against  odds.  Augus- 
tine's belief  must  therefore  be  taken  aa  a  representation  of  the  general 
patristic  belief  only  with  caution  and  with  qualifications.  The  distinctive 
views  of  Augustine  as  contrasted  with  those  of  Pelagius  were  as  follow.® 
Augustine  held  that,  by  Adam's  fault,  a  burden  of  sin  was  entailed  on 
all  souls,  dooming  them,  without  exception,  to  an  eternal  banishment 
in  the  infernal  world.  Pelagius  denied  the  doctrine  of  "  original  sin," 
and  made  each  one  responsible  only  for  his  own  personal  sins.  Augustine 
taught  that  baptism  was  necessary  to  free  its  subject  from  the  power 
which  the  devil  had  over  the  soul  on  account  of  original  sin,  and  that  all 
would  infallibly  be  doomed  to  hell  who  were  not  baptized,  except,  first, 
the  ancient  saints,  who  foreknew  the  evangelic  doctrines  and  believed, 
and,  secondly,  the  martyrs,  whose  blood  was  their  baptism.  Pelagius 
claimed  that  Christian  baptism  was  only  necessary  to  secure  an  entrance 
into  heaven :  infants  and  good  men,  if  unbaptized,  would  enjoy  a  happy 
immortality  in  Paradise,  but  they  never  could  enter  the  kingdom  of 
heaven.  Augustine  affirmed  that  Adam's  sin  destroyed  the  freedom 
of  the  will  in  the  whole  human  race.  Pelagius  asserted  the  freedom  of 
the  individual  will.  Augustine  declared  that  a  few  were  arbitrarily 
elected  to  salvation  from  eternity,  and  that  Christ  died  only  for  them. 
Pelagius  taught  that  salvation  or  reprobation  depended  on  personal  de- 
serts, and  that  the  Divine  election  was  merely  through  prescience  of 
merits.  Augustine  said  that  saving  grace  was  supernatural,  irresistible, 
unattainable  by  human  efifort.  Pelagius  said  it  might  be  won  or  resisted 
by  conformity  to  certain  conditions  in  each  person's  power.  Augustine 
believed  that  bodily  death  was  inflicted  as  a  punishment  for  sin;' 
Pelagius,  that  it  was  the  result  of  a  natural  law.  The  extensive,  various 
learning,  massive,  penetrating  mind,  and  remorseless  logical  consistency, 
of  Augustine,  enabled  him  to  gather  *up  the  loose,  floating  theological 
elements  and  notions  of  the  time,  and  generalize  them  into  a  complete 
system,  in  striking  harmony,  indeed,  with  the  general   character  and 

6  Hagenbach,  Dogmengeschichte,  sect.  183. 

*  Wiggers,  Augustinism  and  Pelagianism,  trans,  from  the  German  by  R.  Emerson,  ch.  xix. ;  also  pp. 
62,  68,  75,  79. 

7  In  Gen.  lib.  ix.  cap.  10, 11 :  "Parents  would  have  yielded  to  children  not  by  death,  but  by  trans- 
lation, and  would  have  become  as  the  angels." 

26 


398  PATRISTIC   DOCTRINE  OF  A   FUTURE   LIFE. 


drift  of  patristic  thought,  but  carried  out  more  fully  in  its  details  and 
applied  more  unflinchingly  in  its  principles  than  had  been  done  before, 
and  therefore  in  some  of  its  dogmas  outstripping  the  current  convictions 
of  his  contemporaries.  His  dogma  of  election  was  too  revolting  and 
immoral  ever  to  win  universal  assent ;  and  few  could  have  the  heart  to 
unite  with  him  in  stigmatizing  the  whole  human  race  in  their  natural 
state  as  "  one  damned  batch  and  mass  of  perdition  I"  [conspersio  damnata, 
massa  perditionis.)  With  these  hints,  we  are  ready  to  advance  to  the  gene- 
ral patristic  scheme  of  eschatology.  The  exceptional  variations  and 
heresies  will  be  referred  to  afterwards. 

First,  in  regard  to  the  natural  state  of  men  under  the  law,  from  the 
time  of  Adam's  sin  to  the  time  of  Christ's  sufFering,^— lOtieir  moral  con- 
dition and  destination, — no  one  can  deny  that  the  Fathers  commonly 
supposed  that  the  dissolution  of  the  body  and  the  descent  of  the  soul  to 
the  under-world  were  a  penalty  brought  on  all  men  through  the  sin  of 
the  first  man.  Wherever  the  lengthening  line  of  human  generations  wan- 
dered, the  trail  of  the  serpent,  stamp  of  depravity,  was  on  them,  sealing 
them  as  Death's  and  marking  them  for  the  Hadean  prison.  This  was 
the  indiscriminate  and  the  inevitable  doom.  There  is  no  need  of  citing 
proofs  of  this  statement,  as  it  is  well  known  that  the  writings  of  the 
Fathers  are  thronged  both  with  indirect  implications  and  with  explicit 
avowals  of  it. 

Secondly,  they  thought  that  Christ  came  from  heaven  to  redeem  men 
from  their  lost  state  and  subterranean  bondage  and  to  guide  them  to 
heaven.  Augustine,  and  perhaps  some  others,  maintained  that  he  came 
merely  to  effectuate  the  salvation  of  a  foreordained  few ;  but  undoubtedly 
the  common  belief  was  that  he  came  to  redeem  all  who  would  conform 
to  certain  conditions  which  he  proposed  and  made  feasible.  The  im- 
portant question  here  is.  What  did  the  Fathers  suppose  the  essence  of 
Christ's  redemptive  work  to  be  ?  and  how,  in  their  estimation,  did  he 
achieve  that  work  ?  Was  it  the  renewal  and  sanctification  of  human 
character  by  the  melting  power  of  a  proclamation  of  mercy  and  love 
from  God,  by  the  regenerating  influences  and  motives  of  the  truths  and 
appeals  spoken  by  his  lips,  illustrated  in  his  life,  and  brought  to  a  focus 
in  his  martyr-death?  Certainly  this  was  too  plainly  and  prominently  a 
part  of  the  mission  of  Christ  ever  to  be  wholly  overlooked.  And  yet 
one  acquainted  with  the  writings  of  the  Fathers  can  hardly  mistake  so 
widely  as  to  think  that  they  esteemed  this  the  principal  element  in 
Christ's  redemptive  work.  Was  the  essence  of  that  work,  then,  the 
making  of  a  vicarious  atonement,  according  to  the  Calvinistic  interpreta- 
tion of  that  phrase,  the  offering  of  a  substitutional  anguish  sufficient  to 
satisfy  the  claims  of  inexorable  justice,  so  that  the  guilty  might  be  par- 
doned ?  No.  The  modern  doctrine  of  the  atonement — the  satisfaction- 
theory,  as  it  is  called — was  unknown  to  the  Fathers.  It  was  developed, 
step  by  stepj  after  many  centuries.®     It  did  not  receive  its  acknowledged 

8  Hagenbach,  Dogmengeschichte,  sect.  68. 


PATRISTIC  DOCTRINE  OF  A    FUTURE   LIFE.  399 


form  until  it  came  from  the  mind  of  the  great  Archbishop  of  Canterbury, 
Anselm,  as  late  as  the  twelfth  century.  No  scholar  will  question  this 
confessed  fact.  What,  then,  were  the  essence  and  method  of  Christ's 
redemptive  mission  according  to  the  Fathers  ?  In  brief,  they  were  these. 
He  was,  as  they  believed,  a  superangelic  being,  the  only-begotten  Son 
of  God,  possessing  a  nature,  powers,  and  credentials  transcending  those 
delegated  to  any  other  being  below  God  himself.  He  became  flesh,  to 
seek  and  to  save  the  lost.  This  saving  work  was  done  not  by  his  mortal 
sufferings  alone,  but  by  the  totality  of  labors  extending  through  the 
whole  period  of  his  incarnation.  The  subjective  or  moral  part  of  his 
redemptive  mission  was  to  regenerate  the  characters  of  men  and  fit 
them  for  heaven  by  his  teachings  and  example  ;  the  objective  or  physical 
part  was  to  deliver  their  souls  from  the  fatal  confinement  of  the  under- 
world and  secure  for  them  the  gracious  freedom  of  the  sky,  by  descend- 
ing himself  as  the  suppressing  conqueror  of  death  and  then  ascending 
as  the  beckoning  pioneer  of  his  followers.  The  Fathers  did  not  select 
the  one  point  or  act  of  Christ's  death  as  the  pivot  of  human  redemption ; 
but  they  regarded  that  redemption  as  wrought  out  by  the  whole  of  his 
humiliation,  instruction,  example,  suffering,  and  triumph, — as  the  result- 
ant of  all  the  combined  acts  of  his  incarnate  drama.  Run  over  the 
relevant  writings  of  Justin  Martyr,  Clement  of  Alexandria,  Lactantius, 
Cyril,  Ambrose,  Augustine  himself,  Jerome,  Chrysostom,  and  the  rest 
of  the  prominent  authors  of  the  first  ten  centuries,  and  you  cannot 
fail  to  be  struck  with  the  fact  that  they  invariably  speak  of  redemp- 
tion, not  in  connection  with  Christ's  death  alone,  but  emphatically  in 
connection  with  the  group  of  ideas,  his  incarnation,  death,  descent, 
resurrection,  and  ascension!  For  the  most  part,  they  received  it  by 
tradition  as  a  fact,  without  much  philosophizing,  that,  in  consequence  of 
the  sin  of  Adam,  all  men  were  doomed  to  die, — that  is,  to  leave  their 
bodies  and  descend  into  the  shadowy  realm  of  death.  They  also  accepted 
it  as  a  fact,  without  much  attempt  at  theoretical  explanation,  that  when 
Christ,  the  sinless  and  resistless  Son  of  God,  died  and  went  thither, 
before  his  immaculate  Divinity  the  walls  fell,  the  devils  fled,  the  prisoners' 
chains  snapped,  and  the  power  of  Satan  was  broken.  They  received  it 
as  a  fact  that  through  the  mediation  of  Christ  the  original  boon  forfeited 
by  Adam  was  to  be  restored,  and  that  men,  instead  of  undergoing  death 
and  banishment  to  Hades,  should  be  translated  to  heaven.  So  far  as 
they  had  a  theory  about  the  cause,  it  turned  on  two  simple  points :  first, 
the  free  grace  and  love  of  God ;  second,  the  self-sacrifice  and  sufficient 
power  of  Christ.  In  the  progressive  course  of  dogmatic  controversy, 
metaphysical  speculation,  and  desire  for  system,  explanations  have  been 
devised  in  a  hundred  different  forms,  from  that  of  Aquinas  to  that  of 
Calvin ;  from  that  of  Anselm  to  that  of  Grotius ;  from  that  of  Socinus 
to  that  of  Bushnell.  Tertullian  describes  the  profound  abyss  beneath 
the  grave,  in  the  bowels  of  the  earth,  where,  he  says,  all  the  dead  are 
detained  unto  the  day  of  judgment,  and  where  Christ  in  his  descent 


400  PATRISTIC   DOCTRINE  OF  A  FUTURE   LIFE. 


made  the  patriarchs  and  prophets  his  companions.^  Augustine  says  that 
nearly  the  whole  Church  agreed  in  believing  that  Christ  delivered  Adam 
from  the  under-world  when  he  rose  thence  himself.^''  One  must  be  very 
ignorant  on  the  subject  to  doubt  that  the  Fathers  attributed  unrivalled 
importance  to  the  literal  descent  of  Christ  into  the  abode  of  the 
departed.^^ 

Thirdly,  after  the  advent  of  Christ,  what  were  the  conditions  proposed 
for  the  actual  attainment  of  personal  salvation  ?  It  was  the  orthodox 
belief  that  Christ  led  up  into  Paradise  with  him  the  ancient  saints  who 
were  awaiting  his  appearance  in  the  under-world  :^^  but  with  this  ex- 
ception it  was  not  supposed  that  he  saved  any  outright :  he  only  put  it 
in  their  power  to  save  themselves,  removing  the  previously  insuperable 
obstacles.  In  the  faith  of  those  who  accepted  the  dogma  of  predesti- 
nation, of  course,  the  presupposed  condition  of  actual  personal  salvation  was 
that  the  given  individual  should  become  one  of  the  elect  number.  But  it 
seems  to  have  been  usually  believed  that  baptism  was  indispensable  to 
give  final  efficacy  to  the  decree  of  election,  in  each  individual  case.^' 
Augustine  says,  "  All  are  born  under  the  power  of  the  devil,  held  in 
chains  by  him  as  a  jailer :  baptism  alone,  through  the  force  of  Christ's 
redemptive  work,  breaks  these  chains  and  secures  heaven."  In  regard 
to  this  necessity  of  baptism  Pelagius  agreed  with  his  great  adversary, 
saving  an  unessential  modification,  as  we  have  seen  before.  The  same 
may  be  said  of  Cyprian,  Tertullian,  and  many  other  leading  Fathers. 
Again,  the  so-called  Athanasian  Creed,  which  shows  the  prevalent  opinion 
of  the  Church  in  the  fifth  and  sixth  centuries,  asserts  that  whoso  believes 
not  in  the  Trinity  and  kindred  dogmas  as  therein  laid  down  "without 
doubt  shall  perish  everlastingly."  In  other  words,  assent  of  mind  to  the 
established  creed  of  the  Church  is  a  vital  condition  of  salvation.  Finally, 
in  the  writings  of  nearly  all  of  the  Fathers  we  find  frequent  declarations 
of  the  necessity  of  moral  virtue,  righteous  conduct,  and  piety,  as  a  con- 
dition of  admission  into  the  kingdom  of  heaven.  For  example,  Augus- 
tine says,  "Such  as  have  been  baptized,  partaken  of  the  sacraments,  and 
remained  always  in  the  catholic  faith,  but  have  led  wicked  lives,  can  have 
no  hope  of  escaping  eternal  damnation."^*  These  points  were  not 
sharply  defined,  authoritatively  established,  and  consistently  adhered  to; 
and  yet  there  was  a  pretty  general  agreement  among  the  body  of  the 
Fathers  that  for  actual  salvation  there  were  three  practical  necessary 
conditions, — ^baptism,  a  sound  faith,  a  good  life. 

Fourthly,  the  Fathers  believed  that  none  of  the  righteous  dead  could 
be  admitted  into  heaven  itself,  the  abode  of  God  and  his  angels,  until 


9  De  Anima,  sects.  7  et  55.  lO  Epist.  CLXIV. 

11  Huidekoper,  Belief  of  the  First  Three  Centuries  concerning  Christ's  Mission  to  the  Under- World. 

12  Augustine,  De  Civ.  Dei.  lib.  xx.  cap.  xv. 

13  Wiedenfeld,  De  Exorcism!  Origine,  Mutatione,  deque  hiy'us  Actus  peragendi  Ratione      Neander, 
Church  History,  vol.  i.  p.  313,  Torrey's  trans. 

1*  De  Civ.  Dei.,  lib.  xxi.  cap.  xxv. 


PATRISTIC   DOCTRINE   OF   A  FUTURE   LIFE.  401 


after  the  second  coining  of  Christ  and  the  holding  of  the  general  judg- 
ment; neither  were  any  of  the  reprobate  dead,  according  to  their  view, 
to  be  thrust  into  hell  itself  until  after  those  events ;  but  meanwhile  all 
were  detained  in  an  intermediate  state, — the  justified  in  a  peaceful  region 
of  the  under-world  enjoying  some  foretaste  of  their  future  blessedness, 
the  condemned  in  a  dismal  region  of  the  same  under-world  suffering 
some  foretaste  of  their  future  torment.  ^^  After  the  numerous  evidences 
given  in  previous  chapters  of  the  prevalence  of  this  view  among  the 
Fathers,  it  would  be  superfluous  to  cite  further  authorities  here.  We 
will  only  reply  to  an  objection  which  may  be  urged.  It  may  be  said,  the 
Fathers  believed  that  Enoch  and  Elijah  were  translated  to  heaven,  also 
that  the  patriarchs,  whom  Christ  rescued  on  his  descent  to  Hades,  were 
admitted  thither,  and,  furthermore,  that  the  martyrs  by  special  privilege 
were  granted  entrance  there.  The  point  is  an  important  one.  The  reply 
turns  on  the  broad  distinction  made  by  the  Fathers  between  heaven  and 
Paradise.  Some  of  the  Fathers  regarded  Paradise  as  one  division  of  the 
under-world ;  some  located  it  in  a  remote  and  blessed  region  of  the  earth ; 
others  thought  it  was  high  in  the  air,  but  below  the  dwelling-place  of 
God.^^  Now,  it  was  to  "  Paradise,"  not  to  heaven,  that  the  dying  thief,  peni- 
tent on  the  cross,  was  promised  admission.  It  was  of  "Paradise,"  not  of 
heaven,  that  Tertullian  said  "the  blood  of  the  martyrs  is  the  perfect  key." 
So,  too,  when  Jerome,  Chrysostom,  and  others  speak  of  a  few  favored 
ones  delivered  from  the  common  fate  before  the  day  of  judgment,  it  is 
"  Paradise,"  and, not  heaven,  that  is  represented  as  being  thrown  open  to 
them.  Irenseus  says,  "  Those  who  were  translated  were  translated  to  the 
Paradise  whence  disobedient  Adam  was  driven  into  the  world."" 

A  notable  attempt  has  been  repeatedly  made — for  example,  by  the 
famous  Dr.  Coward,  by  Dodwell,  and  by  some  other  more  obscure  writers 
— to  prove  that  the  Fathers  of  the  Greek  Church,  in  opposition  to  the 
Latin  Fathers,  denied  the  consciousness  of  the  soul  during  the  interval 
from  death  to  the  resurrection,  and  maintained  that  the  soul  died  with 
the  body  and  would  be  restored  with  it  at  the  last  day.  But  this  is  an 
error  arising  from  the  misinterpretation  of  the  figurative  terms  in  which 
the  Greek  Fathers  express  themselves.  Tatian,  Justin,  Theophilus,  and 
Ireneeus  do  not  differ  from  the  others  in  reality,  but  only  in  words.  The 
opinion  that  the  soul  is  literally  mortal  is  erroneously  attributed  to 
those  Greek  Fathers,  who  in  truth  no  more  held  it  than  Tertullian  did. 
"The  death"  they  mean  is,  to  borrow  their  own  language,  "deprived 
of  the  rays  of  Divine  light,  to  bear  a  deathly  immortality,"  [in  immor- 
ialitate  mortem  tolerantes,)  an  eternal  existence  in  the  ghostly  under-world.^® 


w  They  feel,  as  Novatian  says,  (De  Trinitate,  1,)  a  prsejudicium  futuri  judicii.  See  also  Emesti, 
Excurs.  de  Veter.  Patrum  Oplnione  de  Statu  Medio  Animor.  a  Corpore  sejunctorum.  In  his  Lect. 
Acad,  in  Ep.  ad  Hebr. 

16  E.g.,  see  Ambrose,  De  Paradiso. 

17  Adv.  Haeres.,  lib.  v.  cap.  v. 

w  See  this  point  ably  argued  in  an  academic  dissertation  published  at  Konigsberg,  1827,  bearing 


402  PATRISTIC   DOCTRINE   OF   A   FUTITRE  LIFE. 


The  concordant  doctrine  of  the  Fathers  as  to  the  intermediate  state  of 
the  dead  was  that,  with  the  exception  of  a  few  admitted  to  Paradise, 
they  were  in  the  under-world  waiting  the  fulness  of  time,  when  the  world 
should  be  judged  and  their  final  destination  be  assigned  to  them.  As 
TertuUian  says,  *' consiiiuimus  omnem  animam  apud  inferos  sequesirari  in  diem 
Domini.'^ 

Finally,  the  Fathers  expected  that  Christ  would  return  from  heaven, 
hold  a  general  day  of  judgment,  and  consummate  all  things.  The  earliest 
disciples  seem  to  have  looked  anxiously,  almost  from  hour  to  hour,  for 
that  awful  crisis.  But,  as  years  rolled  on  and  the  last  apostle  died,  and 
it  came  not,  the  date  was  fixed  more  remotely ;  and,  as  other  years  passed 
away,  and  still  no  clear  signs  of  its  arrival  appeared,  the  date  grew  more 
and  more  indefinite.  Some  still  looked  for  the  solemn  dawn  speedily 
to  break ;  others  assigned  it  to  the  year  1000 ;  others  left  the  time  utterly 
vague ;  but  none  gave  up  the  doctrine.  All  agreed  that  sooner  or  later 
a  time  would  come  when  the  deep  sky  would  open,  and  Christ,  clothed 
in  terrors  and  surrounded  by  pomp  of  angels,  would  alight  on  the  globe, 
— ^when 

"  The  angel  of  the  trumpet 
Shall  split  the  charnel  earth 
With  hia  blast  so  clear  and  brave, 
And  quicken  the  charnel  birth 
At  the  roots  of  the  grave, 
Till  the  dead  all  stand  ereot." 

Augustine,  representing  the  catholic  faith,  says,  "  The  coming  of  Elias, 
the  conversion  of  the  Jews,  Antichrist's  persecution,  the  setting-up  of 
Christ's  tribunal,  the  raising  of  the  dead,  the  severing  of  the  good  and 
the  bad,  the  burning  of  the  world,  and  its  renovation, — this  is  the  des- 
tined order  of  events."^^  The  saved  were  to  be  transported  bodily  to  the 
eternal  bliss  of  heaven  ;  the  damned,  in  like  manner,  were  to  be  banished 
forever  to  a  fiery  hell  in  the  centre  of  the  earth,  there  to  endure  un- 
comprehended  agonies,  both  physical  and  spiritual,  without  any  re- 
spite, without  any  end.  There  were  important,  and  for  a  consider- 
able period  quite  extensive,  exceptions,  to  the  belief  in  this  last  dogma : 
nevertheless,  such  was  undeniably  the  prevailing  view,  the  orthodox  doc- 
trine, of  the  patristic  Church.  The  strict  literality  with  which  these 
doctrines  were  held  is  strikingly  shown  in  Jerome's  artless  question : — 
"  If  the  dead  be  not  raised  with  flesh  and  bones,  how  can  the  damned, 
after  the  judgment,  gnash  their  teeth  in  hell  V 

the  title  "  Antiquissimorum  Ecclesise  Graecse  Patrum  de  Iramortalitate  Animae  Sententiae  Recen- 
sentur."  They  held  that  the  inner  man  was  originally  a  spirit  (vve^viia)  and  a  soul  (xpvxv)  blended 
and  immortal,— that  is,  indestructibly  united  and  blessed.  But  by  sin  the  soul  loses  the  spirit  and 
becomes  subject  to  death, — that  is,  to  ignorance  of  its  Divine  origin,  alienation  from  God,  darkness, 
and  an  abode  in  Hades.  By  the  influences  flowing  from  the  mission  of  Christ,  man  is  elevated  again 
to  conscious  communion  with  God,  and  the  spirit  is  restored  to  the  soul.  "  Si  restituitur,  manet 
4'vxn>  fit  autem  irvevnaTticri ;  si  non  restituitur,  manet  tpvxV)  fit  autem  aapKiio),  quod  haud  diflfert 
a  morte."  -  . 

19  De  Civ.  Dei,  lib.  xx.  cap.  30,  sect.  5. 


PATRISTIC   DOCTRINE   OF  A   FUTURE   LIFE.  403 


During  the  period  now  under  consideration  there  were  great  fluctua- 
tions, growths,  changes,  of  opinion  on  three  subjects  in  regard  to  which 
the  public  creeds  did  not  prevent  all  freedom  of  thought  by  laying  down 
definite  propositions.  We  refer  to  baptism,  the  millennium,  and  purga- 
tory. Christian  baptism  was  first  simply  a  rite  of  initiation  into  the 
Christian  religion.  Then  it  became  more  distinctly  a  symbol  of  faith  in 
Christ  and  in  his  gospel,  and  an  emblem  of  a  new  birth.  Next  it  was 
imagined  to  be  literally  eflficacious  to  personal  salvation,  solving  the 
chains  of  the  devil,  washing  off"  original  sin,  and  opening  the  door  of 
heaven.^*^  To  trace  the  doctrine  through  its  historical  variations  and  its 
logical  windings  would  require  a  large  volume,  and  is  not  requisite  for 
our  present  purpose. 

Almost  all  the  early  Fathers  believingly  looked  for  a  millennium,  a 
reign  of  Christ  on  earth  with  his  saints  for  a  thousand  years.  Daille  has 
shown  that  this  belief  was  generally  held,  though  with  great  diversities 
of  conception  as  to  the  form  and  features  of  the  doctrine.^^  It  was  a 
Jewish  notion  which  crept  among  the  Christians  of  the  first  century 
and  has  been  transmitted  even  to  the  present  day.  Some  supposed  the 
millennium  would  precede  the  destruction  of  the  world,  others  that  it 
would  follow  that  terrible  event,  after  a  general  renovation.  None  but 
the  faithful  would  have  part  in  it;  and  at  its  close  they  would  pass  up  to 
heaven.  Irenseus  quotes  a  tradition,  delivered  by  Papias,  that  "in  the 
millennium  each  vine  will  bear  ten  thousand  branches,  each  branch  ten 
thousand  twigs,  each  twig  ten  thousand  clusters,  each  cluster  ten  thou- 
sand grapes,  each  grape  yielding  a  hogshead  of  wine ;  and  if  any  one 
plucks  a  grape  its  neighbors  will  cry,  Take  me:  I  am  better!'^  This,  of 
course,  was  a  metaphor  to  show  what  the  plenty  and  the  joy  of  those  ■ 
times  would  be.  According  to  the  heretics  Cerinthus  and  Marcion,  the 
millennium  was  to  consist  in  an  abundance  of  all  sorts  of  sensual  riohes 
and  delights.  Many  of  the  orthodox  Fathers  held  the  same  view,  but 
less  grossly;  while  others  made  its  splendors  and  its  pleasures  mental 
and  moral. 2^  Origen  attacked  the  whole  doctrine  with  vehemence  and 
cogency.  His  admirers  continued  the  warfare  after  him,  and  the  belief 
in  this  celestial  Cocaigne  suffered  much  damage  and  sank  into  compara- 
tive neglect.  The  subject  rose  into  importance  again  at  the  approach- 
ing close  of  the  first  chiliad  of  Christianity,  but  soon  died  away  as  the 
excitement  of  that  ominous  epoch  passed  with  equal  disappointment 
to  the  hopes  and  the  fears  of  the  believers.  A  galvanized  controversy 
has  been  carried  on  about  it  again  in  the  present  century,  chiefly  excited 
by  the  modern  sect  of  Second-Adventists.  Large  volumes  have  recently 
appeared,  principally  aiming  to  decide  whether  the  millennium  is  to  pre- 


*  Neander,  Planting  and  Training,  Eng.  trans,  p.  102.  , 

21  De  Usu  Patrum,  lib.  ii,  cap.  4. 

22  Munscher,  Entwickelung  der  Lehre  vom  Tausendjahrigen  Eeiche  in  den  Drei  Ersten  Jahrhun- 
derten.    In  Henke's  Magaz.  b.  vi.  ss.  233-254. 


404  PATRISTIC   DOCTRINE   OF   A  FUTURE   LIFE. 


cede  or  to  follow  the  second  coming  of  Christ  !^  The  doctrine  itself  is 
a  Jewish'Christian  figment  supported  only  by  a  shadowy  basis  of  fancy. 
The  truth  contained  in  it,  though  mutilated  and  disguised,  is  that  when 
the  religion  of  Christ  is  truly  enthroned  over  the  earth,  when  his  real 
teachings  and  life  are  followed,  the  kingdom  of  God  will  indeed  cover 
the  world,  and  not  for  a  thousand  years  only,  but  unimaginable  glory 
and  happiness  shall  fill  the  dwellings  of  the  successive  generations  of 
men  forever.^* 

The  doctrine  of  a  purgatory — a  place  intermediate  between  Paradise 
and  hell,  where  souls  not  too  sinful  were  temporarily  punished,  and 
where  their  condition  and  stay  were  in  the  power  of  the  Church  on 
earth, — a  doctrine  which  in  the  Middle  Age  became  practically  the  fore- 
most instrument  of  ecclesiastical  influence  and  income — was  through  the 
age  of  the  Fathers  gradually  assuming  shape  and  firmness.  It  seems  to 
have  been  first  openly  avowed  as  a  Church-dogma  and  effectively  organ- 
ized as  a  working  power  by  Pope  Gregory  the  Great,  in  the  latter  part  of 
the  sixth  century. ^^  No  more  needs  to  be  said  here,  as  the  subject  more 
properly  belongs  to  the  next  chapter. 

It  but  remains  in  close  to  notice  those  opinions  relating  to  the  future 
life  which  were  generally  condemned  as  heresies  by  the  Fathers.  One 
of  the  earliest  of  these  was  the  destruction  of  the  intermediate  state 
and  the  denial  of  the  general  judgment  by  the  assertion,  which  Paul 
charges  so  early  as  in  his  day  upon  Hymeneus  and  Philetus,  "  that  the 
resurrection  has  passed  already  ;"  that  is,  that  the  soul,  when  it  leaves  the 
body,  passes  immediately  to  its  final  destination.  This  opinion  reap- 
peared faintly  at  intervals,  but  obtained  very  little  prevalence  in  the 
early  ages  of  the  Church.  Hierax,  an  author  who  lived  at  Leontopolis 
in  Egypt  early  in  the  fourth  century,  denied  the  resurrection  of  the  body, 
and"  excluded  from  the  kingdom  of  heaven  all  who  were  married  and  all 
who  died  before  becoming  moral  agents. 

Another  heretical  notion  which  attracted  some  attention  was  the 
opposite  extreme  from  the  foregoing, — namely,  that  the  soul  totally  dies 
with  the  body,  and  will  be  restored  to  life  with  it  in  the  general  resur- 
rection at  the  end  of  the  world ;  an  opinion  held  by  an  Arabian  sect  of 
Christians,  who  were  vanquished  in  debate  upon  it  by  Origen,  and  re- 
nounced it.^* 

Still  another  doctrine  known  among  the  Fathers  was  the  belief  that 
Christ,  when  he  descended  into  the  under-world,  saved  and  led  away  in 
triumph  all  who  were  there, — Jews,  pagans,  good,  bad,  all,  indiscrimi- 
nately.    This  is  number  seventy-nine  in  Augustine's  list  of  the  heresies. 

28  See  e.  g.  The  End,  by  Dr.  Gumming.    The  Second  Advent,  by  D.  Brown. 

24  Bush,  On  the  Millennium.  Bishop  Russell,  Discourses  on  the  Millennium.  Corrodi,  Geschichte 
des  Chiliasmus. 

25  Fliigge,  Geschichte  der  Lehre  vom  Zustande  des  Menschen  nach  dem  Tode  in  der  Christlichen 
Kirche,  absch.  v.  ss.  320-352. 

26  Eusebius,  Hist.  Eccl.  lib.  vi.  cap.  il. 
% 


PATRISTIC   DOCTRINE   OF  A   FUTURE   LIFE.  405 


And  there  is  now  extant  among  the  writings  of  Pope  Boniface  VI.,  of  the 
ninth  century,  a  letter  furiously  assailing  a  man  who  had  recently  main- 
tained this  "  damnable  doctrine." 

The  numerous  Gnostic  sects  represented  by  Valentinus,  Cerinthus, 
Marcion,  Basilides,  and  other  less  prominent  names,  held  a  system  of 
speculation  copious,  complex,  and  of  intensely  Oriental  character.  That 
portion  of  it  directly  connected  with  our  subject  may  be  stated  in 
few  words.  They  taught  that  all  souls  pre-existed  in  a  world  of  pure 
light,  but,  sinning  through  the  instigation  and  craft  of  demons,  they 
fell,  were  mixed  with  darkness  and  matter,  and  bound  in  bodies. 
Through  sensual  lusts  and  ignorance,  they  were  doomed  to  suffer  after 
death  in  hell  for  various  periods,  and  then  to  be  born  again.  Jehovah 
was  the  enemy  of  the  true  God,  and  was  the  builder  of  this'  world  and 
of  hell,  wherein  he  contrives  to  keep  his  victims  imprisoned  by  deceiving 
them  to  worship  him  and  to  live  in  errors  and  indulgences.  Christ 
came,  they  said,  to  reveal  the  true  God,  unmask  the  infernal  character 
and  wiles  of.  Jehovah,  rescue  those  whom  he  had  cruelly  shut  up  in  hell, 
and  teach  men  the  real  way  of  salvation.  Accordingly,  Marcion  de- 
clared that  when  Christ  descended  into  the  under-world  he  released  and 
took  into  his  own  kingdom  Cain,  and  the  Sodomites,  and  all  the  Gentiles 
who  had  refused  to  obey  the  demon  worshipped  by  the  Jews,  but  left 
there,  unsaved,  Abel,  Enoch,  Noah,  Abraham,  and  the  other  patriarchs, 
together  with  all  the  prophets. ^^  The  Gnostics  agreed  in  attributing  evil 
to  matter,  and  made  the  means  of  redemption  to  consist  in  fastings  and 
scourgings  of  the  flesh,  with  denial  of  all  its  ©ravings,  and  in  lofty  spiritual 
contemplations.  Of  course,  with  one  accord  they  vehemently  assailed 
the  dogma  of  the  resurrection  of  the  flesh.  Their  views,  too,  were  incon- 
sistent with  the  strict  eternity  of  future  hell-punishments.  The  funda- 
mental basis  of  their  system  was  the  same  as  that  of  nearly  all  the  Oriental 
philosophies  and  religions,  requiring  an  ascetic  war  against  the  world  of 
sense..  The  notion  that  the  body  is  evil,  and  the  cause  of  evil,  was  rife 
even  among  the  orthodox  Fathers ;  but  they  stopped  guardedly  far  short 
of  the  extreme  to  which  the  Gnostics  carried  it,  and  indignantly  rejected 
all  the  strange  imaginations  which  those  heretics  had  devised  to  explain 
the  subject  of  evil  in  a  systematic  manner. ^^  Augustine  said,  "If  we 
say  all  sin  comes  from  the  flesh,  we  make  the  fleshless  devil  sinless  V 
Hermogenes,  some  of  whose  views  at  least  were  tinged  with  Gnosticism, 
believed  the  abyss  of  hell  was  formed  by  the  confluence  of  matter,  and 
that  the  devil  and  all  his  demons  would  at  last  be  utterly  resolved  into 
matter.'^® 

The  theological  system  of  the  Manichsean  sect  was  in  some  of  its  car- 
dinal principles  almost  identical  with  those  of  the  Gnostics,  but  it  was 


2T  Irenaeus,  Adv.  Haeres.,  lib.  i.  cap.  22. 

28  Account  of  the  Guostic  Sects,  in  Moslieim's  Comm.,  11.  Century,  sect.  65. 

29  Lardnerj  Jlist.  of  Heretics,  ch.  xviii.  sect.  9. 


406  PATRISTIC   DOCTRINE   OF  A  FUTURE   LIFE. 


still  more  imaginative  and  elaborate.^®  It  started  with  the  Persian  doc- 
trine of  two  antagonist  deities,  one  dwelling  with  good  spirits  in  a  world 
of  light  and  love,  the  other  with  demons  in  a  realm  of  .darkness  and 
horror.  Upon  a  time  the  latter,  sallying  forth,  discovered,  far  away  in 
the  vastness  of  space,  the  world  of  light.  They  immediately  assailed  it. 
They  were  conquered  after  a  terrible  struggle  and  driven  back ;  but  they 
bore  with  them  captive  a  multitude  of  the  celestial  souls,  whom  they  in- 
stantly mixed  with  darkness  and  gross  matter.  The  good  God  built  this 
world  of  mingled  light  and  darkness  to  afford  these  imprisoned  souls  an 
opportunity  to  purge  themselves  and  be  restored  to  him.  In  arranging 
the  material  substances  to  form  the  earth,  a  mass  of  evil  fire,  with  no  par- 
ticle of  good  in  it,  was  found.  It  had  been  left  in  their  flight  by  the 
vanquished  princes  of  darkness.  This  was  cast  out  of  the  world  and 
shut  up  somewhere  in  the  dark  air,  and  is  the  Manichaean  hell,  pre- 
sided over  by  the  king  of  the  demons.  If  a  soul,  while  in  the  body, 
mortify  the  flesh,  observe  a  severe  ascetic  moral  discipline,  fix  its 
thoughts,  affections,  and  prayers  on  God  and  its  native  honie,  it  will  on 
leaving  the  body  return  to  the  celestial  light.  But  if  it  neglect  these 
duties  and  become  more  deeply  entangled  in  the  toils  of  depraved  matter, 
it  is  cast  into  the  awful  fire  of  hell,  where  the  cleansing  flames  of  torture 
partially  purify  it;  and  then  it  is  born  again  and  put  on  a  new  trial.  If 
after  ten  successive  births — twice  in  each  of  five  different  forms — the  soul 
be  still  unreclaimed,  then  it  is  permanently  remanded  to  the  furnace  of 
hell.  At  last,  when  all  the  celestial  souls  seized  by  the  princes  of  dark- 
ness have  returned  to  God,  .save  those  just  mentioned,  this  world  will 
be  burned.  Then  the  children  of  God  will  lead  a  life  of  everlasting 
blessedness  with  him  in  their  native  land  of  light ;  the  prince  of  evil, 
with  his  fiends,  will  exist  wretchedly  in  their  original  realm  of  darkness. 
Then  all  those  souls  whose  salvation  is  hopeless  shall  be  drawn  out 
of  hell  and  be  placed  as  a  cordon  of  watchmen  and  a  phalanx  of  soldiers 
entirely  around  the  world  of  darkness,  to  guard  its  frontiers  forever  and 
to  see  that  its  miserable  inhabitants  never  again  come  forth  to  invade 
the  kingdom  of  light.^^ 

The  Christian  after  Christ's  own  pattern,  trusting  that  when  the  soul 
left  the  body  it  would  find  a  home  in  some  other  realm  of  God's  universe 
where  its  experience  would  be  according  to  its  deserts,  capacity,  and 
fittedness,  sought  to  do  the  Father's  will  in  the  present,  and  for  the 
future  committed  himself  in  faith  and  love  to  the  Father's  disposal. 
The  apostolic  Christian,  conceiving  that  Christ  would  soon  return  to  raise 
the  dead  and  reward  his  own,  eagerly  looked  for  the  arrival  of  that  day, 
and  strove  that  he  might  be  among  the  saints  who,  delivered  or  exempt 
from  the  Hadean  imprisonment,  should  reign  with  the  triumphant 
Messiah  on  earth  and  accompany  him  back  to  heaven.      The  patristic 


30  Baur,  Das  Manichaische  Religionssystem. 

31  Mosbeim,  Comm.,  III.  Century,  sects.  44-52. 


MEDIEVAL   DOCTRINE    OF  A  FUTURE   LIFE.  407 


Christian,  looking  forward  to  the  divided  under-world  where  all  the  dead 
must  spend  the  interval  from  their  decease  to  the  general  resurrection, 
shuddered  at  the  thought  of  Gehenna,  and  wrestled  and  prayed  that  his 
tarrying  might  be  in  Paradise  until  Christ  should  summon  his  chosen 
ones,  justified  from  the  great  tribunal,  to  the  Father's  presence.  The 
Manichsean  Christian,  believing  the  soul  to  be  imprisoned  in  matter  by 
demons  who  fought  against  God  in  a  previous  life,  struggled,  by  fasting, 
thought,  prayer,  and  penance,  to  rescue  the  spirit  from  its  fleshly  en- 
tanglements, from  all  worldly  snares  and  illusions,  that  it  might  be 
freed  from  the  necessity  of  any  further  abode  in  a  material  body,  and, 
oh  the  dissolution  of  its  present  tabernacle,  might  soar  to  its  native 
light  in  the  blissful  pleroma  of  eternal  being. 


CHAPTER    II. 

MEDIEVAL   DOCTRINE    OP    A   FUTURE   LIFE. 

The  period  of  time  covered  by  the  present  chapter  reaches  from  the 
close  of  the  tenth  century  to  the  middle  of  the  sixteenth, — from  the  first 
full  establishment  of  the  Eoman  Catholic  theology  and  the  last  general 
expectation  of  the  immediate  end  of  the  world  to  the  commencing 
decline  of  mediaeval  faith  and  the  successful  inauguration  of  the  Pro- 
testant Eeformation.  The  principal  mental  characteristic  of  that  age, 
especially  in  regard  to  the  subject  of  the  future  life,  was  fear.  "  Never,'' 
says  Michelet,  "can  we  know  in  what  terrors  the  Middle  Age  lived.'' 
There  was  all  abroad  a  living  fear  of  men,  fear  of  the  State,  fear  of  the 
Church,  fear  of  God,  fear  of  the  devil,  fear  of  hell,  fear  of  death.  Preach- 
ing consisted  very  much  in  the  invitation,  "  Submit  to  the  guidance  of 
the  Church  while  you  live,"  enforced  by  the  threat,  "  or  you  shall  go  to 
hell  when  you  die."  Christianity  was  practically  reduced  to  some  cruel 
metaphysical  dogmas,  a  mechanical  device  for  rescuing  the  devil's  cap- 
tives from  him,  and  a  system  of  ritual  magic  in  the  hands  of  a  priesthood 
who  wielded  an  authority  of  supernatural  terrors  over  a  credulous  and 
shuddering  laity.  It  is  true  that  the  genuine  spirit  and  contents  of 
Christianity  were  never  wholly  suppressed.  The  love  of  God,  the  blessed 
mediation  of  the  benignant  Jesus,  the  lowly  delights  of  the  Beatitudes, 
the  redeeming  assurance  of  pardon,  the  consoling,  triumphant  expecta- 
tion of  heaven,  were  never  utterly  banished  even  from  the  believers  of 
the  Dark  Age.  Undoubtedly  many  a  guilty  but  repentant  soul  found 
forgiveness  and  rest,  many  a  meek  and  spotless  breast  was  filled  with 
pious  rapture,  many  a  dying  disciple  was  comforted  and  inspired,  by  the 
good  tidings  proclaimed  from  priestly  lips  even  then.      No  doubt  the 


408  MEDIEVAL   DOCTRINE   OF   A  FUTURE   LIFE. 


sacred  awe  and  guarded  peace  surrounding  their  precincts,  the  divine 
lessons  inculcated  within  their  walls,  the  pathetic  prayers  breathed  before 
their  altars,  the  traditions  of  saintly  men  and  women  who  had  drawn 
angelic  visitants  down  to  their  cells  and  had  risen  long  ago  to  be  angels 
themselves,  the  strains  of  unearthly  melody  bearing  the  hearts  of  the 
kneeling  crowd  into  eternity, — no  doubt  these  often  made  cathedral  and 
convent  seem  "  islands  of  sanctity  amidst  the  wild,  roaring,  godless  sea 
of  the  world."  Still,  the  chief  general  feeling  of  the  time  in  relation  to 
the  future  life  was  unquestionably  fear  springing  from  belief, — the  wed- 
lock of  superstitious  faith  and  horror. 

During  the  six  centuries  now  under  review  the  Roman  Catholic  Church 
and  theology  were  the  only  Christianity  publicly  recognised.  The  here- 
tics were  few  and  powerless,  and  the  papal  system  had  full  sway.  Since 
the  early  part  of  the  period  specified,  the  working  theology  of  the  Roman 
Church  has  undergone  but  few,  and,  as  pertaining  to  our  subject,  unim- 
portant, changes  or  developments.  Previous  to  that  time  her  doctrinal 
scheme  was  inchoate,  gradually  assimilating  foreign  elements  and  de- 
veloping itself  step  by  step.  The  principal  changes  now  concerning  us 
to  notice  in  the  passage  from  patristic  eschatology — as  deducible,  for  in- 
stance, from  the  works  of  Chrysostom,  or  as  seen  in  the  "  Apostles' 
Creed" — to  mediaeval  eschatology — as  displayed  in  the  "  Summa"  of 
Thomas  Aquinas  or  in  the  Catechism  of  Trent — are  these.  The  sup- 
posititious details  of  the  under-world  have  been  definitely  arranged  in 
greater  subdivision ;  heaven  has  been  opened  for  the  regular  admis- 
sion of  certain  souls  ;  the  loose  notions  about  purgatory  have  been 
completed  and  consolidated ;  and  the  whole  combined  scheme  has  been 
organized  as  a  working  instrument  of  ecclesiastical  power  and  profit.  These 
changes  seem  to  have  been  wrought  out,  first,  by  continual  assimilations 
of  Christianity  to  paganism,^  both  in  doctrine  and  ceremony,  to  win 
over  the  heathen ;  and,  secondly,  by  modifications  and  growths  to  meet 
the  exigencies  of  doctrinal  consistency  and  practical  efficiency, — exi- 
gencies repeatedly  arising  from  philosophical  discussion  and  political 
opposition. 

The  degree  in  which  papal  Christianity  was  conformed  to  the  preju- 
dices and  customs  of  the  heathen  believers,  whose  allegiance  was  sought, 
is  astonishing.  It  extended  to  hundreds  of  particulars,  from  the  most 
fundamental  principles  of  theological  speculation  to  the  most  trivial 
details  of  ritual  service.  We  shall  mention  only  a  few  instances  of  this 
kind  immediately  belonging  to  the  subject  we  are  treating.  In  the  first 
place,  the  hierophant  in  the  pagan  Mysteries,  and  the  initiatory  rites,  were 
the  prototypes  of  the  Roman  Catholic  bishop  and  the  ceremonies  under 
his  direction.^  Christian  baptism  was  made  to  be  the  same  as  the  pagan 
initiation :  both  were  supposed  to  cleanse  from  sin  and  to  secure  for  their 


1  Middleton,  Letter  from  Rome,  showing  an  exact  conformity  between  Popery  and  Paganism. 

2  Lobeck,  Aglaophamus,  lib.  i.  sect.  6.    Mosheim's  Comm.,  ch.  i.  sect.  13. 


MEDIAEVAL   DOCTRINE   OF  A   FUTURE   LIFE.  409 


subject  a  better  fate  in  the  future  life :  they  were  both,  therefore,  some- 
times delayed  until  just  before  death.'  The  custom  of  initiating  children 
into  the  Mysteries  was  also  common,  as  infant  baptism  became.*  When 
the  public  treasury  was  low,  the  magistrates  sometimes  raised  a  fund  by 
recourse  to  the  initiating  fees  of  the  Mysteries,  as  the  Christian  popes 
afterwards  collected  money  from  the  sale  of  pardons. 

In  the  second  place,  the  Eoman  Catholic  canonization  was  the  same  as 
the  pagan  apotheosis.  Among  the  Gentiles,  the  mass  of  mankind  were 
supposed  to  descend  to  Hades  at  death ;  but  a  few  favored  ones  were 
raised  to  the  sky,  deified,  and  a  sort  of  worship  paid  to  them.  So  the 
Roman  Church  taught  that  nearly  all  souls  passed  to  the  subterranean 
abodes,  but  that  martyrs  and  saints  were  admitted  to  heaven  and  might 
lawfully  be  prayed  to.^ 

Thirdly,  the  heathen  under-world  was  subdivided  into  several  regions, 
wherein  different  persons  were  disposed  according  to  their  deserts.  The 
worst  criminals  were  in  the  everlasting  penal  fire  of  Tartarus ;  the  best 
heroes  and  sages  were  in  the  calm  meadows  of  Elysium;  the  hapless 
children  were  detained  in  the  dusky  borders  outside  the  grim  realm  of 
torture;  and  there  was  a  purgatorial  place  where  those  not  too  guilty 
were  cleansed  from  their  stains.  In  like  manner,  the  Romanist  theo- 
logians divided  the  under-world  into  four  parts :  hell  for  the  final  abode 
of  the  stubbornly  wicked  ;  one  limbo  for  the  painless,  contented  tarrying 
of  the  good  patriarchs  who  died  before  the  advent  of  Christ  had  made 
salvation  possible,  and  another  limbo  for  the  sad  and  pallid  resting-place 
of  those  children  who  died  unbaptized ;  purgatory,  in  which  expiation  is 
offered  in  agony  for  sins  committed  on  earth  and  unatoned  for.® 

Before  proceeding  further,  we  must  trace  the  prevalence  and  progress 
of  the  doctrine  of  purgatory  a  little  as  it  was  known  before  its  embodi- 
ment in  mediaeval  mythology,  and  then  as  it  was  embodied  there.  The 
fundamental  doctrine  of  the  Hindu  hell  was  that  a  certain  amount  of 
suffering  undergone  there  would  expiate  a  certain  amount  of  guilt  in- 
curred here.  When  the  disembodied  soul  had  endured  a  sufficient 
quantity  of  retributive  and  purifying  pain,  it  was  loosed,  and  sent  on 
earth  in  a  new  body.  It  was  likewise  a  Hindu  belief  that  the  souls  of 
deceased  parents  might  be  assisted  out  of  this  purgatorial  woe  by  the 
prayers  and  offerings  of  their  surviving  children.'^  The  same  doctrine 
was  held  by  the  Persians.  They  believed  souls  could  be  released  from 
purgatory  by  the  prayers,  sacrifices,  and  good  deeds  of  righteous  surviv- 
ing descendants  and  friends.  "  Zoroaster  said  he  could,  by  prayer,  send 
any  one  he  chose  to  heaven  or  to  hell."^  Such  representations  are  found 
obscurely  in  the  Vendidad   and  more   fully  in  the  Bundehesh.      The 

3  Warburton,  Div.  Leg.,  book  ii.  sect.  4.  4  Terence,  Phormio,  act  i.  scene  1.  »• 

6  Council  of  Trent,  sess.  vi.  can.  xxx.    Sess.  xxv.:  Decree  on  Invocation  of  Saints. 

6  See  Milman,  Hist.  Latin  Christianity,  book  xiv.  ch.  ii. 

7  See  references  to  "  Sraddha"  in  index  to  Vishnu  Purana. 

8  Atkinson's  trans,  of  the  Shah-NSmeh,  p.  386. 


410  MEDIEVAL  DOCTRINE   OF   A  FUTURE  LIFE. 


Persian  doctrine  that  the  living  had  power  to  affect  the  condition  of  the 
dead  is  further  indicated  in  the  fact  that,  from  a  belief  that  married  per- 
sons were  peculiarly  happy  in  the  future  state,  they  often  hired  persons 
to  be  espoused  to  such  of  their  relatives  as  had  died  in  celibacy.'  The 
doctrine  of  purgatory  was  known  and  accepted  among  the  Jews  too.  In 
the  Second  Book  of  Maccabees  we  read  the  following  account : — "Judas 
sent  two  thousand  pieces  of  silver  to  Jerusalem  to  defray  the  expense  of 
a  sin-offering  to  be  offered  for  the  sins  of  those  who  were  slain, — doing 
therein  very  well  and  honestly,  in  that  he  was  mindful  of  the  resurrec- 
tion. For  if  he  had  not  hoped  that  they  who  were  slain  should  rise 
again,  it  had  been  superfluous  and  vain  to  pray  for  the  dead.  "Whereupon 
he  made  an  atonement  for  the  dead,  that  they  might  be  delivered  from 
gjjj  ;no  'pjjQ  Rabbins  taught  that  children  by  sin-offerings  could  help 
their  parents  out  of  their  misery  in  the  infernal  world.^*  They  taught, 
furthermore,  that  all  souls  except  holy  ones,  like  those  of  Rabbi  Akiba 
and  his  disciples,  must  lave  themselves  in  the  fire-river  of  Gehenna ;  that 
therein  they  shall  be  like  salamanders ;  that  the  just  shall  soon  be 
cleansed  in  the  fire-river,  but  the  wicked  shall  be  lastingly  burned.^^ 
Again,  we  find  this  doctrine  prevailing  among  the  Romans.  In  the  great 
Forum  was  a  stone  called  "  Lapis  Manalis,"  described  by  Festus,  which 
was  supposed  to  cover  the  entrance  to  hell.  This  was  solemnly  lifted 
three  times  a  year,  in  order  to  let  those  souls  flow  up  whose  sins  had  been 
purged  away  by  their  tortures  or  had  been  remitted  in  consideration  of 
the  offerings  and  services  paid  for  them  by  the  living.  Virgil  describes 
how  souls  are  purified  by  the  action  of  wind,  water,  and  fire."  The 
feast-day  of  purgatory  observed  by  papal  Rome  corresponds  to  the 
Lemuria  celebrated  by  pagan  Rome,  and  rests  on  the  same  doctrinal 
basis.  In  the  Catholic  countries  of  Europe  at  the  present  time,  on  All 
Saints'  Day,  festoons  of  sweet-smelling  flowers  are  hung  on  the  tomb- 
stones, and  the  people  kneeling  there  repeat  the  prayer  prescribed  for 
releasing  the  souls  of  their  relatives  and  friends  frorn  the  plagues  of  pur- 
gatory. There  is  a  notable  coincidence  between  the  Buddhist  and 
the  Romanist  usages.  Throughout  the  Chinese  Empire,  during  the 
seventh  moon  of  every  year,  prayers  are  offered  up — accompanied  by 
illuminations  and  other  rites — ^for  the  release  of  souls  in  purgatory.  At 
these  times  the  Buddhist  priests  hang  up  large  pictures,  showing  forth 
the  frightful  scenes  in  the  other  world,  to  induce  the  people  to  pay  them 
money  for  prayers  in  behalf  of  their  suffering  relatives  and  friends  in 
purgatory.^* 

Traces  of  belief  in  a  purgatory  early  appear  among  the  Christians. 
Many  of  the  gravest  Fathers  of  the  first  five  centuries  naturally  con- 

'     9  Richardson,  Dissertation  on  the  Language,  Literature,  and  Manners  of  the  Eastern  Nations,  p. 
347. 

10  Cap.  xii.  42-45.  n  Eisenraenger,  Entdecktes  Judenthum,  th.  ii.  kap.  vi.  s.  357. 

12  Kabbala  Denudata,  torn.  ii.  pars.  i.  pp.  108, 109,  113.  13  ^neid,  lib.  vi.  1.  739. 

1*  Asiatic  Journal,  1840,  p.  210,  note. 


MEDIEVAL   DOCTRINE   OF  A  FUTURE   LIFE.  411 


ceived  and  taught, — as  is  indeed  intrinsically  reasonable, — that  after 
death  some  souls  will  be  punished  for  their  sins  until  they  are  cleansed, 
and  then  will  be  released  from  pain.  The  Manichseans  imagined  that  all 
souls,  before  returning  to  their  native  heaven,  must  be  borne  first  to  the 
moon,  where  with  good  waters  they  would  be  washed  pure  from  outward 
filth,  and  then  to  the  sun,  where  they  would  be  purged  by  good  fires 
from  every  inward  stain.^^  After  these  lunar  and  solar  lustrations,  they 
were  fit  for  the  eternal  world  of  light.  But  the  conception  of  purgatory 
as  it  was  held  by  the  early  Christians,  whether  orthodox  Fathers  or 
heretical  sects,  was  merely  the  just  and  necessary  result  of  applying  to 
the  subject  of  future  punishment  the  two  ethical  ideas  that  punishment 
should  partake  of  degrees  proportioned  to  guilt,  and  that  it  should  be 
restorative.  Jeremy  Taylor  conclusively  argues  that  the  prayers  for  the 
dead  used  by  the  early  Christians  do  not  imply  any  belief  in  the  Papal 
purgatory.^*  The  severity  and  duration  of  the  sufferings  of  the  dead 
were  not  supposed  to  be  in  the  power  of  the  living, — either  their  rela- 
tives or  the  clergy, — but  to  depend  on  the  moral  and  physical  facts  of 
the  case  according  to  justice  and  necessity,  qualified  only  by  the  mercy 
of  God. 

Pope  Gregory  the  Great,  in  the  sixth  century, — either  borrowing  some 
of  the  more  objectionable  features  of  the  purgatory-doctrine  previously 
held  by  the  heathen,  or  else  devising  the  same  things  himself  from  a 
perception  of  the  striking  adaptedness  of  such  notions  to  secure  an  envi- 
able power  to  the  Church, — constructed,  established,  and  gave  working 
efficiency  to  the  dogmatic  scheme  of  purgatory  ever  since  firmly  defended 
by  the  papal  adherents  as  an  integral  part  of  the  Eoman  Catholic  system.^''^ 
The  doctrine  as  matured  and  promulgated  by  Gregory,  giving  to  the  repre- 
sentatives of  the  Church  an  almost  unlimited  power  over  purgatory, 
rapidly  grew  into  favor  with  the  clergy  and  sank  with  general  convic- 
tion into  the  hopes  and  fears  of  the  laity.  Venerable  Bede,  in  the  eighth 
century,  gives  a  long  account  of  the  fully-developed  doctrine  concerning 
purgatory,  hell,  paradise,  and  heaven.  It  is  narrated  in  the  form  of  a 
vision  seen  by  Drithelm,  who,  in  a  trance,  visits  the  regions  which,  on  his 
return,  he  describes.  The  whole  thing  is  gross,  literal,  horrible,  closely 
resembling  several  well-known  descriptions  given  under  similar  circum- 
stances and  preserved  in  ancient  heathen  writers.^^  The  Church,  seeing 
how  admirably  this  instrument  was  calculated  to  promote  her  interest 
and  deepen  her  power,  left  hardly  any  means  untried  to  enlarge  its  sweep 
and  intensify  its  operation.  Accordingly,  from  the  ninth  to  the  sixteenth 
century,  no  doctrine  was  so  central,  prominent,  and  effective  in  the  com- 
mon teaching  and  practice  of  the  Church,  no  fear  was  so  widely  spread 


16  Mosheim,  Comm.,  III.  Century,  sect.  49,  note  3. 

16  Dissuasive  from  Popery,  part  ii.  book  ii.  sect.  2. 

17  Edgar,  Variations  of  Popery,  ch.  xvi. 

18  Hist.  Ecc,  lib.  v.  cap.  xii.    See  also  lib.  iii.  cap.  xix. 


412  MEDIEVAL  DOCTRINE   OF  A  FUTURE   LIFE. 


and  vividly  felt  in  the  bosom  of  Christendom,  as  the  doctrine  and  the 
fear  of  purgatory. 

The  Komanist  theory  of  man's  condition  in  the  future  life  is  this,  in 
brief.  By  the  sin  of  Adam,  heaven  was  closed  against  him  and  all  his 
posterity,  and  the  devil  acquired  a  right  to  shut  up  their  disembodied 
souls  in  the  under-world.  In  consequence  of  the  "original  sin"  trans- 
mitted from  Adam,  every  human  being,  besides  suffering  the  other  woes 
flowing  from  sin,  was  helplessly  doomed  to  the  under-world  after  death. 
In  addition  to  this  penalty,  each  one  must  also  answer  for  his  own  per- 
sonal sins.  Christ  died  to  "deliver  mankind  from  sin,"  "discharge  the 
punishment  due  them,"  and  "rescue  them  from  the  tyranny  of  the 
devil."  He  "descended  into  the  under-world,"  "subdued  the  devil," 
"despoiled  the  depths,"  "rescued  the  Fathers  and  just  souls,"  and 
"opened  heaven."^^  "Until  he  rose,  heaven  was  shut  against  every  child 
of  Adam,  as  it  still  is  to  those  who  die  indebted."  "The  price  paid  by 
the  Son  of  God  far  exceeded  our  debts."  The  surplus  balance  of  merits, 
together  with  the  merits  accruing  from  the  supererogatory  good  works  of 
the  saints  and  from  the  Divine  sacrifice  continually  offered  anew  by  the 
sacrament  of  the  mass,  constituted  a  reserved  treasure  upon  which  the 
Church  was  authorized  to  draw  in  behalf  of  any  one  she  chose  to  favor. 
The  localities  of  the  future  life  were  these  i"^^ — Limbus  Patrum,  or  Abra- 
ham's Bosom,  a  place  of  peace  and  waiting,  where  the  good  went  who 
died  before  Christ ;  Limbus  Infantum,  a  mild,  palliated  hell,  where  the 
children  go  who,  since  Christ,  have  died  unbaptized ;  Purgatory,  where 
all  sinners  suffer  until  they  are  purified,  or  are  redeemed  by  the  Church, 
or  until  the  last  day ;  Hell,  or  Gehenna,  whither  the  hopelessly  wicked 
have  always  been  condemned ;  and  Heaven,  whither  the  spotlessly  good 
have  been  admitted  since  the  ascension  of  Jesus.  At  the  day  of  judg- 
ment the  few  human  souls  who  have  reached  Paradise,  together  with  the 
multitudes  that  crowd  the  regions  of  Gehenna,  Purgatory,  and  Limbo, 
will  reassume  their  bodies :  the  intermediate  states  will  then  be  destroyed, 
and  when  their  final  sentence  is  pronounced  all  will  depart  forever, — the 
acquitted  into  heaven,  the  condemned  into  hell.  In  the  mean  time,  the 
poor  victims  of  purgatory,  by  the  prayers  of  the  living  for  them,  by  the 
transfer  of  good  works  to  their  account, — above  all,  by  the  celebration 
of  masses  in  their  behalf, — ^may  be  relieved,  rescued,  translated  to  para- 
dise. The  words  breathed  by  the  spirit  of  the  murdered  King  of  Den- 
mark in  the  ears  of  the  horror-stricken  Hamlet  paint  the  popular  belief 
of  that  age  in  regard  to  the  grisly  realm  where  guilty  souls  were  plied 
with  horrors  whereof,  but  that  they  were  forbidden 

"  To  tell  the  secrets  of  their  prison-house. 
They  could  a  tale  unfold  whose  lightest  word 


19  Catechism  of  the  Council  of  Trent. 

20  Thomas  Aquinas,  Summa  Theologiae,  pars  iii.  Suppl.  Qusest. 


MEDIEVAL   DOCTRINE   OF    A   FUTURE   LIFE.  413 


"Would  harrow  up  thy  soul,  freeze  thy  young  blood, 
Make  thy  two  eyes,  like  stars,  start  from  their  spheres, 
Thy  knotted  and  combined  locks  to  part, 
And  each  particular  hair  to  stand  on  end 
Like  quills  upon  the  fretful  porcupine." 

A  few  specimens  of  the  stories  embodying  the  ideas  and  superstitions 
current  in  the  Middle  Age  may  better  illustrate  the  characteristic  belief- 
of  the  time  than  much  abstract  description.  An  unquestioning  faith  in 
the  personality,  visibility,  and  extensive  agency  of  the  devil  was  almost 
universal.  Ascetics,  saints,  bishops,  peasants,  philosophers,  kings,  Gregory 
the  Great,  Martin  Luther,  all  testified  that  they  had  often  seen  him.  The 
mediaeval  conception  of  the  devil  was  sometimes  comical,  sometimes 
awful.  Grimm  says,  "  He  was  Jewish,  heathenish.  Christian,  idolatrous, 
elfish,  titanic,  spectral,  all  at  once."  He  was  "a  soul-snatching  wolf,"  a 
"hell-hound,"  a  "whirlwind  hammer;"  now  an  infernal  "parody  of  God" 
with  "a  mother  who  mimics  the  Virgin  Mary,"  and  now  the  "imper- 
sonated soul  of  evil."'^*  The  well-known  story  of  Faust  and  the  Devil, 
which  in  so  many  forms  spread  through  Christendom,  is  so  deeply  signifi- 
cant of  the  faith  and  life  of  the  age  in  w^hich  it  arose  that  a  volume 
would  be  required  to  unfold  all  its  import.  There  was  an  old  tradition 
that  the  students  of  necromancy  or  the  black  art,  on  reaching  a  certain 
pitch  of  proficiency,  were  obliged  to  run  through  a  subterranean  hall, 
where  the  devil  literally  caught  the  hindmost  unless  he  sped  so  swiftly 
that  the  arch-enemy  could  only  seize  his  shadow,  and  in  that  case,  a  verita- 
ble Peter  Schlemihl,  he  never  cast  a  shadow  afterwards !  A  man  stood 
by  his  furnace  one.  day  casting  eyes  for  buttons.  The  devil  came  up  and 
asked  what  he  was  doing.  "Casting  eyes,"  replied  the  man.  "Can  you 
cast  a  pair  for  me?"  quoth  the  devil.  "That  I  can,"  says  the  man :  "will 
you  have  them  large  or  small?"  "Oh,  very  large,"  answered  the  devil. 
He  then  ties  the  fiend  on  a  bench  and  pours  the  molten  lead  into  his  eyes. 
Up  jumps  the  devil,  with  the  bench  on  his  back,  flees  howling,  and  has 
never  been  seen  since !  There  was  also  in  wide  circulation  a  wild  legend 
to  the  effect  that  a  man  made  a  compact  with  the  devil  on  the  condition 
that  he  should  secure  a  new  victim  for  hell  once  in  a  century.  As  long 
as  he  did  this  he  should  enjoy  life,  riches,  power,  and  a  limited  ubiquity; 
but  failing  a  fresh  victim  at  tjie  end  of  each  hundred  years  his  own  soul 
should  be  the  forfeit.  He  live^  four  or  five  centuries,  and  then,  in  spite 
of  his  most  desperate  efforts,  was  disappointed  of  his  expected  victim  on 
the  last  night  of  the  century;  and  when  the  clock  struck  twelve  the 
devil  burst  into  his  castle  on  a  black  steed  and  bore  him  off  in  a  storm 
of  lightning  amidst  the  crash  of  thunders  and  the  shrieks  of  fiends. 
St.  Britius  once  during  mass  saw  the  devil  in  church  taking  account  of 
the  sins  the  congregation  were  committing.  He  covered  the  parchment 
all  over,  and,  afraid  of  forgetting  some  of  the  offences,  seized  the  scroll 
in  his  teeth  and  claws  to  stretch  it  out.  It  snapped,  and  his  head  was 
smartly  bumped  against  the  Vfall.     St.  Britius  laughed  aloud.     The  oflS- 

*1  Deutsche  Mythologie,  cap.  xxxiii. :  Teufel. 
27 


414  MEDIEVAL   DOCTRINE   OF   A  FUTURE   LIFE. 


elating  priest  rebuked  him,  but,  on  being  told  what  had  happened,  im- 
proved the  accident  for  the  edification  of  his  hearers.'^^  On  the  bursting 
of  a  certain  glacier  on  the  Alps,  it  is  said  the  devil  was  seen  swimming 
down  the  Khone,  a  drawn  sword  in  one  hand,  a  golden  ball  in  the  other: 
opposite  the  town  of  Martigny,  he  cried,  "  Else,"  and  instantly  the  obe- 
dient river  swelled  above  its  banks  and  destroyed  the  town. 

Ignes-fatui,  -hovering  about  marshes  and  misty  places,  were  thought 
to  be  the  spirits  of  Unbaptized  children  endeavoring  to  guide  travellers 
to  the  nearest  water.  A  kindred  fancy  also  heard  a  spectral  pack,  called 
**  yell-hounds,"  afterwards  corrupted  to  "  hell-hounds,"  composed  of  the 
souls  of  unbaptized  children,  which  could  not  rest,  but  roamed  and  howled 
through  the  woods  all  night.^'  A  touching  popular  myth  said,  the  robin's 
breast  is  so  red  because  it  flies  into  hell  with  drops  of  water  in  its  bill  to 
relieve  the  children  there,  and  gets  scorched. 

In  1171,  Silo,  a  philosopher,  implored  a  dying  pupil  of  his  to  come 
back  and  reveal  his  state  in  the  other  world.  A  few  days  after  his  death 
the  scholar  appeared  in  a  cowl  of  flames  covered  with  logical  proposi- 
tions. He  told  Silo  that  he  was  from  purgatory,  that  the  cowl  weighed 
on  him  worse  than  a  tower,  and  said  he  was  doomed  to  wear  it  for  the 
pride  he  took  in  sophisms.  As  he  thus  spoke  he  let  fall  a  drop  of  sweat 
on  his  master's  hand,  piercing  it  through.  The  next  day  Silo  said  to  his 
scholars,  "  I  leave  croaking  to  frogs,  cawing  to  crows,  and  vain  things  to 
the  vain,  and  hie  me  to  the  logic  which  fears  not  death." 

"  Linqno  coax  ranis,  eras  corvis,  vanaqae  vanis, 
Ad  logicen  pergo  qua3  mortis  non  timet  ergo."24 

In  the  long,  quaint  poem,  "Vision  of  William  concerning  Piers 
Ploughman,"  written  probably  by  Eobert  Langland  about  the  year  1362, 
there  are  many  things  illustrative  of  our  subject.  "I,  Trojanus,  a  true 
knight,  after  death  was  condemned  to  hell  for  dying  unbaptized.  But, 
on  account  of  my  mercy  and  truth  in  administering  the  laws,  the  popd 
wished  me  to  be  saved ;  and  God  mercifully  heard  him  and  saved  me 
without  the  help  of  masses."^^  "Ever  since  the  fall  of  Adam,  Age  has 
shaken  the  Tree  of  Human  Life,  and  the  devil  has  gathered  the  fruit 
into  hell."^®  The  author  gives  a  most  spirited  account  of  Christ's  descent 
into  the  under-world  after  his  death,  his  battle  with  the  devils  there^  his 
triumph  over  them,  his  rescue  of  Adam,  and  other  particulars.^'  In  this 
poem,  as  in  nearly  all  the  extant  productions  of  that  period,  there  are 
copious  evidences  of  the  extent  and  power  of  the  popular  faith  in  the 
devil  and  in  purgatory,  and  in  their  close  connection  with  the  present 
life, — a  faith  nourishingly  embodied  in  thousands  of  singular  tales. 
Thomas  Wright  has  collected  many  of  these  in  his  antiquarian  works. 
He  relates  an  amusing  incident  that  once  befell  a  minstrel  who  had  been 

22  Quarterly  Review,  Jan.  1820 :  Pop.  Myth,  of  the  Middle  Ages. 

23  Allies,  Antiquities  of  Worcestershire,  2d  ed.  p.  256. 

24  Michelet,  Hist,  de  France,  livre  iv.  chap.  ix.  25  Vision  of  Dowell,  part  iii. 
*  Vision  of  Dobet,  part  ii.  27  Ibid.,  part  iv. 


MEDIEVAL   DOCTRINE   OF  A   FUTURE   LIFE.  415 

borne  into  hell  by  a  devil.  The  devils  went  forth  in  a  troop  to  ensnare 
souls  on  earth.  Lucifer  left  the  minstrel  in  charge  of  the  infernal  regions, 
promising,  if  he  let  no  souls  escape,  to  treat  him  on  the  return  with  a  fat 
monk  roasted,  or  a  usurer  dressed  with  hot  sauce.  But  while  the  fiends 
were  away  St.  Peter  came,  in  disguise,  and  allured  the  minstrel  to  play 
at  dice,  and  to  stake  the  souls  which  were  in  torture  under  his  care. 
Peter  won,  and  carried  them  off  in  triumph.  The  devils,  coming  back 
and  finding  the  fires  all  out  and  hell  empty,  kicked  the  hapless  minstrel 
out,  and  Lucifer  swore  a  big  oath  that  no  minstrel  should  ever  darken 
the  door  of  hell  again ! 

The  mediaeval  belief  in  a  future  life  was  practically  concentrated,  for 
the  most  part,  around  the  ideas  of  Satan,  purgatory,  the  last  judgment, 
hell.  The  faith  in  Christ,  God,  heaven,  was  much  rarer  and  less  influ-. 
ential.  Neander  says,  "  The  inmost  distinction  of  mediaeval  experience 
was  an  awful  sense  of  another  life  and  an  invisible  world.^'  A  most 
piteous  illustration  of  the  conjoined  faith  and  fear  of  that  age  is  fius 
Jaished  by  an  old  dialogue  between  the  "  Soul  and  the  Body"  recently 
edited  by  Halliwell,  an  expression  of  humble  trust  and  crouching  horror 
irresistibly  pathetic  in  its  simplicity.^^  A  flood  of  revealing  light  is 
given  as  to  the  energy  with  which  the  doctrine  of  purgatory  impressed 
itself  on  the  popular  mind,  by  the  two  facts,  first,  that  the  Council  of 
Auxerre,  in  1578,  prohibited  the  administration  of  the  eucharist  to  the 
dead;  and,  secondly,  that  in  the  eleventh  and  twelfth  centuries  "  crosses 
of  absolution" — that  is,  crosses  cut  out  of  sheet  lead,  with  the  formula 
of  absolution  engraved  on  them — ^were  quite  commonly  buried  with  the 
dead.28  The  eager  sincerity  of  the  mediaeval  belief  in  another  life  is 
attested,  too,  by  the  correspondence  of  the  representations  of  the  dead 
in  their  legends  to  the  appearance,  disposition,  and  pursuits  they  had  in 
life.  No  oblivious  draught,  no  pure  spiritualization,  had  freed  the  de- 
parted souls  from  earthly  bonds  and  associations.  Light  pretexts  drew 
them  back  to  their  wonted  haunts.  A  buried  treasure  allowed  them  no 
rest  till  they  had  led  some  one  to  raise  it.  An  unfinished  task,  an  un- 
cancelled obligation,  forced  them  again  to  the  upper-world.  In  ruined 
castles  the  ghosts  of  knights,  in  their  accustomed  habiliments,  held  tour- 
naments and  carousals.  The  priest  read  mass ;  the  hunter  pursued  his 
game ;  the  spectre-robber  fell  on  the  benighted  traveller.*'  It  is  hard  for 
us  now  to  reproduce,  even  in  imagination,  the  fervid  and  frightful  ear- 
nestness of  the  popular  faith  of  the  Middle  Age  in  the  ramifying 
agency  of  the  devil  and  in  the  horrors  of  purgatory.  We  will  try  to 
do  it,  in  some  degree,  by  a  series  of  illustrations  aiming  to  show  at  once 
how  prevalent  such  a  belief  and  fear  were,  and  how  they  became  so 
prevalent. 


M  Early  English  Miscellanies,  No.  2. 

29  London  Antiquaries'  Archaeologia,  vol.  xxxv.  art.  22. 

30  Thorpe,  Northern  Mythology,  vol.  i.,  appendix. 


416  MEDIAEVAL   DOCTRINE   OF  A   FUTURE   LIFE. 


First,  we  may  specify  the  teaching  of  the  Church  whose  authority  in 
spiritual  concerns  bore  almost  unquestioned  sway  over  the  minds  of  more 
than  eighteen  generations.  By  the  logical  subtleties  of  her  scholastic 
theologians,  by  the  persuasive  eloquence  of  her  popular  preachers,  by  the 
frantic  ravings  of  her  fanatic  devotees,  by  the  parading  proclamation 
of  her  innumerable  pretended  miracles,  by  the  imposing  ceremonies  of 
her  dramatic  ritual, — almost  visibly  opening  heaven  and  hell  to  the  over- 
awed congregation, — by  her  wonder-working  use  of  the  relics  of  martyrs 
and  saints  to  exorcise  demons  from  the  possessed  and  to  heal  the  sick, 
and  by  her  anathemas  against  all  who  were  supposed  to  be  hostile  to  her 
formulas,  she  infused  the  ideas  of  her  doctrinal  system  into  the  intellect, 
heart,  and  fancy  of  the  common  people,  and  nourished  the  collateral 
horrors,  until  every  wave  of  her  wand  convulsed  the  world.  In  a  pas- 
toral letter  addressed  to  the  Carlovingian  prince  Louis,  the  grandson  of 
Charlemagne, — a  letter  probably  composed  by  the  famous  Hincmar, 
bearing  date  858,  and  signed  by  the  Bishops  of  Eheims  and  Kouen, — a. 
Grallic  synod  authoritatively  declared  that  Charles  Martel  was  damned ; 
"  that  on  the  opening  of  his  tomb  the  spectators  were  affrighted  by  a 
smell  of  fire  and  the  aspect  of  a  horrid  dragon,  and  that  a  saint  of  the 
times  was  indulged  with  a  pleasant  vision  of  the  soul  and  body  of  this 
great  hero  burning  to  all  eternity  in  the  abyss  of  hell.''  A  tremendous 
impulse,  vivifying  and  emphasizing  the  eschatological  notions  of  the 
time, — ^an  impulse  whose  effects  did  not  cease  when  it  died, — was  im- 
parted by  that  frightful  epidemic  expectation  of  the  impending  end  of 
the.  world  which  wellnigh  universally  prevailed  in  Christendom  about 
the  year  1000.  Many  of  the  charters  given  at  that  time  commence  with 
the  words,  "  As  the  world  is  now  drawing  to  a  close."^^  This  expectation 
drew  additional  strength  from  the  unutterable  sufferings — famine,  op- 
pression, pestilence,  war,  superstition — then  weighing  on  the  people. 
"The  idea  of  the  end  of  the  world," — we  quote  from  Michelet, — "sad  as 
that  world  was,  was  at  once  the  hope  and  the  terror  of  the  Middle  Age. 
Look  at  those  antique  statues  of  the  tenth  and  eleventh  centuries,  mute, 
meager,  their  pinched  and  stiffened  lineaments  grinning  with  a  look  of 
living  suffering  allied  to  the  repulsiveness  of  death.  See  how  they  im- 
plore, with  clasped  hands,  that  desired  yet  dreaded  moment  when  the 
resurrection  shall  redeem  them  from  their  unspeakable  sorrows  and 
raise  them  from  nothingness  into  existence  and  from  the  grave  to 
aod.'^ 

Furthermore,  this  superstitious  character  of  the  mediaeval  belief  in  the 
future  life  acquired  breadth  and  intensity  from  the  profound  general 
ignorance  and  trembling  credulousness  of  that  whole  period  on  all  sub- 
jects. It  was  an  age  of  marvels,  romances,  fears,  when  every  landscape 
of  life  "  wore  a  strange  hue,  as  if  seen  through  the  sombre  medium  of  a 
Btained  casement."   "While  congregations  knelt  in  awe  beneath  the  lifted 

n  Hallam,  Middle  Ages,  dx.  tx. 


MEDLEVAL   DOCTRINE   OF   A   FUTURE   LIFE.  417 


Host,  and  the  image  of  the  dying  Savior  stretched  on  the  rood  glim- 
mered through  clouds  of  incense,  perhaps  an  army  of  Flagellants  would 
march  by  the  cathedral,  shouting,  "  The  end  of  the  world  is  at  hand  V 
filling  the  streets  with  the  echoes  of  their  torture  as  they  lashed  their 
naked  backs  with  knotted  cords  wet  with  blood ;  and  no  soul  but  must 
shudder  with  the  infection  of  horror  as  the  dreadful  notes  of  the  "  Dies 
Irce"  went  sounding  through  the  air.  The  narratives  of  the  desert  Fathers, 
the  miracles  wrought  in  convent-cells,  the  visions  of  pillar-saints,  the 
thrilling  accompaniments  of  the  Crusades,  and  other  kindred  influences, 
made  the  world  a  perpetual  mirage.  The  belching.of  a  volcano  was  the 
vomit  of  uneasy  hell.  The  devil  stood  before  every  tempted  man. 
Ghosts  walked  in  every  nightly  dell.  Ghasily  armies  were  seen  contend- 
ing where  the  aurora  borealis  hung  out  its  bloody  banners.  The  Huns 
under  Attila,  ravaging  Southern  Europe,  were  thought  to  be  literal 
demons  who  had  made  an  irruption  from  the  pit.  The  metaphysician 
was  in  peril  of  the  stake  as  a  heretic,  the  natural  philosopher  as  a 
magician.  A  belief  in  witchcraft  and  a  trust  in  ordeals  were  universal, 
even  from  Pope  Eugenius,  who  introduced  the  trial  by  cold  water,  and 
King  James,  who  wrote  volumes  on  magic,  to  the  himiblest  monk  who 
shuddered  when  passing  the  church-crypt,  and  the  simplest  peasant  who 
quaked  in  his  homeward  path  at  seeing  a  will-o'-the-wisp.  "  Denounced 
by  the  preacher  and  consigned  to  the  flames  by  the  judge,  the  wizard 
received  secret-service-money  from  the  Cabinet  to  induce  him  to  destroy 
the  hostile  armament  as  it  sailed  before  the  wind."  As  a  vivid  writer 
has  well  said,  "A  gloomy  mist  of  credulity  enwrapped  the  cathedral  and 
the  hall  of  justice,  the  cottage  and  the  throne.  In  the  dank  shadows  of 
the  universal  ignorance  a  thousand  superstitions,  Hke  foul  animals  of 
night,  were  propagated  and  nourished." 

The  beliefs  and  excitements  of  the  mediaeval  period  partook  of  a  sort 
of  epidemic  character,  diffusing  and  working  like  a  contagion.^^  There 
were  numberless  throngs  of  pilgrims  to  famous  shrines,  immense  crowds 
about  the  localities  of  popular  legends,  relics,  or  special  grace.  In  the 
magnetic  sphere  of  such  a  fervid  and  credulous  multitude,  filled  with  the 
kindling  interaction  of  enthusiasm,  of  course  prodigies  would  abound, 
fables  would  flourish,  and  faith  would  be  doubly  generated  and  fortified. 
In  commemoration  of  a  miraculous  act  of  virtue,  performed  by  St.  Francis, 
the  pope  offered  to  all  who  should  enter  the  church  at  Assisi  between  the 
eve  of  the  1st  and  the  eve  of  the  2d  of  August  each  year — that  being  the 
anniversary  of  the  saint's  achievement — a  free  pardon  for  all  the  sins  com- 
mitted by  them  since  their  baptism.  More  than  sixty  thousand  pilgrims 
sometimes  flocked  thither  on  that  day.  Every  year  some  were  crushed 
to  death  in  the  suffocating  pressure  at  the  entrance  of  the  church. 
Nearly  two  thousand  friars  walked  in  procession ;  and  for  a  series  of 

22  Hecker,  Epidemics  of  the  Middle  Ages. 


418  MEDIEVAL  DOCTRINE   OF  A   FUTURE   LIFE. 


years  the  pilgrimage  to  Portiuncula  might  have  vied  with  that  to  tho 
temple  of  Juggernaut.^* 

Nothing  tends  more  to  strengthen  any  given  belief  than  to  see  it 
everywhere  carried  into  practice  and  tor  act  in  accordance  with  it.  Thus 
was  it  with  the  mediaeval  doctrine  of  the  future  life.  Its  applications  and 
results  were  constantly  and  universally  thrust  into  notice  by  the  sale  of 
indulgences  and  the  launching  of  excommunications.  Early  in  the  ninth 
century,  Charlemagne  complained  that  the  bishops  and  abbots  forced 
property  from  foolish  people  by  promises  and  threats : — "  Suadendo  de 
ccelestis  regni  heatitudine,  comminando  de  cetemo  suppHcio  infemi."^^  The  rival 
mendicant  orders,  the  Franciscans  and  the  Dominicans,  acquired  great 
riches  and  power  by  the  traffic  in  indulgences.  They  even  had  the  im- 
pudence to  affirm  that  the  members  of  their  orders  were  privileged  above 
all  other  men  in  the  next  world.  Milton  alludes  to  those  who  credited 
these  monstrous  assumptions : — 

"  And  they  who,  to  he  sure  of  Paradise, 
Dying,  put  on  the  weeds  of  Dominic, 
Or  in  Franciscan  think  to  pass  disguised." 

The  Council  of  Basle  censured  the  claim  of  the  Franciscan  monks  that 
their  founder  annually  descended  to  purgatory  and  led  thence  to  heaven 
the  souls  of  all  those  who  had  belonged  to  his  order.  The  Carmelites 
also  asserted  that  the  Virgin  Mary  appeared  to  Simon  Stockius,  the  gene- 
ral of  their  order,  and  gave  him  a  solemn  promise  that  the  souls  of  such 
as  left  the  world  with  the  Carmelite  scapulary  upon  their  shoulders 
should  be  infallibly  preserved  from  eternal  damnation.  Mosheim  says 
that  Pope  Benedict  XIV.  was  an  open  defender  of  this  ridiculous 
fiction.** 

If  any  one  would  appreciate  the  full  mediaeval  doctrine  of  the  future 
life,  whether  with  respect  to  the  hair-drawn  scholastic  metaphysics  by 
which  it  was  defended,  or  with  respect  to  the  concrete  forms  in  which  the 
popular  apprehension  held  it,  let  him  read  the  Divina  Commedia  of 
Dante ;  for  it  is  all  there.  "Whoso  with  adequate  insight  and  sympathy 
peruses  the  pages  of  the  immortal  Florentine — at  whom  the  people 
pointed  as  he  walked  the  streets,  and  said,  "There  goes  the  man  who  has 
been  in  hell" — will  not  fail  to  perceive  with  what  a  profound  sincerity 
the  popular  breast  shuddered  responsive  to  ecclesiastical  threats  and 
purgatorial  woes. 

The  tremendous  moral  power  of  this  solitary  work  lies  in  the  fact  that 
it  is  a  series  of  terrific  and  fascinating  tableaux,  embodying  the  idea  of 
inflexible  poetic  justice  impartially  administered  upon  king  and  varlet, 
pope  and  beggar,  oppressor  and  victim,  projected  amidst  the  unalterable 
necessities  of  eternity,  and  moving  athwart  the  lurid  abyss  and  the  azure 


33  Quarterly  Review,  July,  1819 :  article  on  Monachism. 

34  Perry,  History  of  the  Franks,  p.  467. 

»  Eccl.  Hist.,  XIII.  Century,  part  ii.  ch.  2,  sect.  29. 


MEDIEVAL  DOCTRINE   OF   A  FUTURE   LIFE.  419 

cope  with  an  intense  distinctness  ^at  sears  the  gazer's  eyeballs.  The 
Divina  Commedia,  with  a  wonderful  truth,  also  reflects  the  feeling  of  the 
age  when  it  was  written  in  this  respect, — that  there  is  a  grappling  force 
of  attraction,  a  compelling  realism,  about  its  "  Purgatory''  and  "  Hell" 
which  are  to  be  sought  in  vain  in  the  delineations  of  its  "  Paradise."  The 
mediaeval  belief  in  a  future  life  had  for  its  central  thought  the  day  of 
judgment,  for  its  foremost  emotion  terror.^ 

The  roots  of  this  faith  were  unquestionably  fertilized,  and  the  develop- 
ment of  this  fear  quickened,  to  a  very  great  extent,  by  deliberate  and  sys- 
tematic delusions.  One  of  the  most  celebrated  of  these  organized  frauds 
was  the  gigantic  one  perpetrated  imder  the  auspices  of  the  Dominican 
monks  at  Berne  in  1509,  the  chief  actors  in  which  were  unmasked  and 
executed.  Bishop  Burnet  has  given  an  extremely  interesting  account 
of  this  affair  in  his  volume  of  travels.  Suffice  it  to  say,  the  monks  ap- 
peared at  midnight  in  the  cells  of  various  persons,  now  impersonating 
devils,  in  horrid  attire,  breathing  flames  and  brimstone,  now  claiming  to 
be  the  souls  of  certain  sufferers  escaped  from  purgatory,  and  again  pre- 
tending to  be  celebrated  saints,  with  the  Virgin  Mary  at  their  head.  By 
the  aid  of  mechanical  and  chemical  arrangements,  they  wrought  miracles, 
and  played  on  the  terror  and  credulity  of  the  spectators  in  a  frightful 
manner.'^  There  is  every  reason  to  suppose  that  such  deceptions — 
miracles  in  which  secret  speaking-tubes,  asbestos,  and  phosphorus  were 
indispensable^^ — were  most  frequent  in  those  ages,  and  were  as  effective 
as  the  actors  were  unscrupulous  and  the  dupes  unsuspicious.  Here  is 
revealed  one  of  the  foremost  of  the  causes  which  made  the  beUef  of  the 
Dark  Age  in  the  numerous  appearances  of  ghosts  and  devils  so  common 
and  so  intense  that  it  gave  currency  to  the  notion  that  the  swarming 
spirits  of  purgatory  were  disembogued  from  dusk  till  dawn.  So  the 
Danish  nfonarch,  revisiting  the  pale  glimpses  of  the  moon,  says  to 
Hamlet, — 

"  I  am  thy  father's  spirit, 
Doom'd  for  a  certain  time  to  walk  the  night, 
And  for  the  day  confined  to  fast  in  fires, 
Till  the  foul  crimes  done  in  my  days  of  nature 
Are  burnt  and  purged  away." 

When  the  shadows  began  to  fall  thick  behind  the  sunken  sun,  these  poor 
creatures  were  thought  to  spring  from  their  beds  of  torture,  to  wander 
amidst  the  scenes  of  their  sins  or  to  haunt  the  living ;  but  at  the  earliest 
scent  of  morn,  the  first  note  of  the  cock,  they  must  hie  to  their  fire 
again.  Midnight  was  the  high  noon  of  ghostly  and  demoniac  revelry  on 
the  earth.  As  the  hour  fell  with  brazen  clang  from  the  tower,'  the 
belated  traveller,  afraid  of  the  rustle  of  his  own  dress,  the  echo  of  his 


»•  If  any  one  would  see  in  how  many  forms  the  faith  in  hell  and  in  the  devil  appeared,  let  him 
look  over  the  pages  of  the  "  Dictionnaire  Infernal,"  by  J.  Collin  de  Plancy. 

37  Maclaine's  trans,  of  Mosheim's  Eccl.  Hist.,  vol.  ii.  p.  10,  note. 

38  Manufactures  of  the  Ancients,  pub.  by  Harper  and  Brothers,  1845,  part  iv.  ch.  3. 


420  MEDIAEVAL  DOCTRINE   OF   A   FUTURE   LIFE. 


own  footfall,  the  wavering  of  his  own  shadow,  afraid  of  his  own  thoughts, 
would  breathe  the  suppressed  invocation, — 

"Angels  and  ministers  of  grace  defend  us!" 

as  the  idea  crept  curdling  over  his  brain  and  through  his  veins, — 

"It  is  the  very  witching  time  of  night, 
When  churchyards  yawn  and  hell  itself  breathes  out 
Contagion  to  this  world." 

Working  in  alliance  with  the  foregoing  forces  of  superstition  was  the 
powerful  influence  of  the  various  forms  of  insanity  which  remarkably 
abounded  in  the  Middle  Age.  The  insane  person,  it  was  believed,  was 
possessed  by  a  demon.  His  ravings,  his  narratives,  were  eagerly  credited ; 
and  they  were  usually  full  of  infernal  visions,  diabolical  interviews,  en- 
counters with  apparitions,  and  every  thing  that  would  naturally  arise  in 
a  deranged  and  preternaturally  sensitive  mind  from  the  chief  concep- 
tions then  current  concerning  the  invisible  world.^* 

The  principal  works  of  art  exposed  to  the  people  were  such  as  served 
to  impress  upon  their  imaginations  the  Church-doctrine  of  the  future 
life  in  all  its  fearfulness,  with  its  vigorous  dramatic  points.  In  the  cathe- 
dral at  Antwerp  there  is  a  representation  of  hell  carved  in  wood,  whose 
marvellous  elaborateness  astonishes,  and  whose  painful  expressiveness 
oppresses,  every  beholder.  With  what  excruciating  emotions  the  pious 
crowds  must  have  contemplated  the  harrowingly  vivid  paintings  of  the 
Inferno,  by  Orcagna,  still  to  be  seen  in  the  Campo  Santo  of  Pis^!  In  the 
cathedral  at  Canterbury  there  was  a  window  on  which  was  painted  a  de- 
tailed xj^cture  of  Christ  vanquishing  the  devils  in  their  own  domain ;  but 
we  believe  it  has  been  removed.  However,  the  visitor  still  sees  on  the 
fine  east  window  of  York  Cathedral  the  final  doom  of  the  wicked,  hell 
being  painted  as  an  enormous  mouth ;  also  in  the  west  front  of  Lincoln 
Cathedral  an  ancient  bas-relief  representing  hell  as  a  monstrous  mouth 
vomiting  flame  and  serpents,  with  two  human  beings  walking  into  it. 
The  minster  at  Freyburg  has  a  grotesque  bas-relief  over  its  main  portal, 
representing  the  Judgment.  St.  Nicholas  stands  in  the  centre,  and  the 
Savior  is  seated  above  him.  On  the  left,  an  angel  weighs  mankind  in  a 
huge  pair  of  scales,  and  a  couple  of  malicious  imps  try  to  make  the  human 
scale  kick  the  beam.  Underneath,  St.  Peter  is  ushering  the  good  into 
Paradise.  On  the  right  is  shown  a  devil,  with  a  pig's  head,  dragging  after 
him  a  throng  of  the  wicked.  He  also  has  a  basket  on  his  back  filled 
with  figures  whom  he  is  in  the  act  of  flinging  into  a  reeking  caldron 
stirred  by  several  imps.  Hell  is  typified,  on  one  side,  by  the  jaws  of  a 
monster  crammed  to  the  teeth  with  reprobates,  and  Satan  is  seen  sitting 
on  his  throne  above  them.  A  recent  traveller  writes  from  Naples,  "The 
favorite  device  on  the  church-walls  here  is  a  vermilion  picture  of  a  male 
and  a  female  soul,  respectively  up  to  the  waist  [the  ivaist  of  a  soul!]  in  fire, 
with  an  angel  over  each  watering  them  from  a  water-pot.     This  is  meant 

»  De  Boismont,  Rational  Hist,  of  Hallucinations,  ch.  xiv. 


MEDIAEVAL   DOCTRINE   OF   A  FUTURE   LIFE.  421 


to  get  money  from  the  compassionate  to  pay  for  the  saying  of  masses  in 
behalf  of  souls  in  purgatory/^  Ruskin  has  described  some  of  the  church- 
paintings  of  the  Last  Judgment  by  the  old  masters  as  possessing  a  power 
even  now  sufficient  to  stir  every  sensibility  to  its  depths.  Such  works,  gazed 
on  day  after  day,  while  multitudes  were  kneeling  beneath  in  the  shadowy 
aisles,  and  clouds  of  incense  were  floating  above,  and  the  organ  was  peal- 
ing and  the  choir  chanting  in  full  accord,  must  produce  lasting  effects  on 
the  imagination,  and  thus  contribute  in  return  to  the  faith  and  fear 
which  inspired  them. 

Villani — as  also  Sismondi — gives  a  description  of  a  horrible  representa- 
tion of  hell  shown  at  Florence  in  1304  by  the  inhabitants  of  San  Priano, 
on  the  river  Arno.  The  glare  of  flames,  the  shrieks  of  men  disguised  as 
devils,  scenes  of  infernal  torture,  filled  the  night.  Unfortunately,  the 
scaffolding  broke  beneath  the  crowd,  and  many  spectators  were  burned 
or  drowned,  and  that  which  began  as  an  entertaining  spectacle  ended  as 
a  direful  reality.  The  whole  affair  is  a  forcible  illustration  of  the  lite- 
rality  with  which  the  popular  mind  and  faith  apprehended  the  notion 
of  the  infernal  world. 

Another  means  by  which  the  views  we  have  been  considering  were 
both  expressed  and  recommended  to  the  senses  and  belief  of  the  people 
was  those  miracle-plays  that  formed  one  of  the  most  peculiar  features  of 
the  Middle  Age.  These  plays,  founded  on,  and  meant  to  illustrate,  Scrip- 
ture narratives  and  theological  doctrines,  were  at  first  enacted  by  the 
priests  in  the  churches,  afterwards  by  the  various  trading-companies  or 
guilds  of  mechanics.  In  1210,  Pope  Gregory  "forbade  the  clergy  to  take 
any  part  in  the  plays  in  churches  or  in  the  mummings  at  festivals."  A 
similar  prohibition  was  published  by  the  Council  of  Treves,  in  1227.  The 
Bishop  of  Worms,  in  1316,  issued  a  proclamation  against  the  abuses  which 
had  crept  into  the  festivities  of  Easter,  and  gives  a  long  and  curious  descrip- 
tion of  them.^  There  were  two  popular  festivals, — of  which  Michelet 
gives  a  full  and  amusing  description, — one  called  the  "  Fete  of  the  Tipsy 
Priests,"  when  they  elected  a  Bishop  of  Unreason,  offered  him  incense 
of  burned  leather,  sang  obscene  songs  in  the  choir,  and  turned  the  altar 
into  a  dice-table ;  the  other  called  the  "  Fete  of  the  Cuckolds,"  when  the 
laymen  crowned  each  other  with  leaves,  the  priests  wore  their  surplices 
wrong  side  out  and  threw  bran  in  each  others'  eyes,  and  the  bell-ringers 
pelted  each  other  with  biscuits.  There  is  a  religious  play*  by  Calderon, 
entitled  "The  Divine  Orpheus,"  in  which  the  entire  Church-scheme  of 
man's  fall — the  devil's  empire,  Christ's  descent  there,  and  the  victorious 
sequel — is  embodied  in  a  most  effective  manner.  In  the  priestly  theology 
and  in  the  popular  heart  of  those  times  there  was  no  other  single  par- 
ticular one-tenth  part  so  prominent  and  vivid  as  that  of  Christ's  entrance 
after  his  death  into  hell  to  rescue  the  old  saints  and  break  down  Satan's 

*>  Early  Mysteries  and  Latin  Poems  of  the  XII.  and  XIII.  Centuries,  edited  by  Thomas  Wright. 


422  MEDIAEVAL  DOCTRINE   OF  A  FUTURE  LIFE. 


power. *^  Peter  Lombard  says,  "  What  did  the  Kedeemer  do  to  the  despot 
who  had  us  in  his  bonds  ?  He  offered  him  the  cross  as  a  mouse-trap,  and 
put  his  blood  on  it  as  bait."^^  About  that  scene  there  was  an  incom- 
parable fascination  for  every  believer.  Christ  laid  aside  his  Godhead  and 
died.  The  devil  thought  he  had  secured  a  new  victim,  and  humanity 
swooned  in  grief  and  despair.  But,  loLthe  Crucified,  descending  to  the 
inexorable  dungeons,  puts  on  all  his  Divinity,  and  suddenly 

"  The.  captive  world  awakt,  and  founde 
The  pris'ner  loose,  the  jailer  bounde!"43 

A  large  proportion  of  the  miracle-plays,  or  Mysteries,  turned  on  this  event. 
In  the  "Mystery  of  the  Kesurrection  of  Christ"  occurs  the  following 
couplet : — 

"  This  day  the  angelic  King  has  risen. 
Leading  the  pious  from  their  prison."** 

The  title  of  one  of  the  principal  plays  in  the  Towneley  Mysteries  is  "  Ex- 
tractio  Animarum  ab  Inferno."  It  describes  Christ  descending  to  the 
gates  of  hell  to  claim  his  own.  Adam  sees  afar  the  gleam  of  his  coming, 
and  with  his  companions  begins  to  sing  for  joy.  The  infernal  porter 
shouts  to  the  other  demons,  in  alarm, — 

"  Since  first  that  hell  was  made  and  I  was  put  therein. 
Such  sorrow  never  ere  I  had,  nor  heard  I  such  a  din. 
My  heart  begins  to  start;  my  wit  it  waxes  thin; 
I  am  afraid  we  can't  rejoice,— these  souls  must  from  us  go. 
Ho,  Beelzebub !  bind  these  boys :  such  noise  was  never  heard  in  hell." 

Satan  vows  he  will  dash  Beelzebub's  brains  out  for  frightening  him  so. 
Meanwhile,  Christ  draws  near,  and  says,  "Lift  up  your  gates,  ye  princes, 
and  be  ye  lifted  up,  ye  everlasting  doors,  and  the  King  of  glory  shall  come 
in."  The  portals  fly  asunder.  Satan  shouts  up  to  his  friends,  "Dyng 
the  dastard  down;"  but  Beelzebub  replies,  "That  is  easily  said."  Jesus 
and  the  devil  soon  meet,  face  to  face.  A  long  colloquy  ensues,  in  the 
course  of  which  the  latter  tells  the  former  that  he  knew  his  Father  well 
by  sight !  At  last  Jesus  frees  Adam,  Eve,  the  prophets,  and  others,  and 
ascends,  leaving  the  devil  in  the  lowest  pit,  resolving  that  hell  shall  soon 
be  fuller  than  before ;  for  he  will  walk  east  and  he  will  walk  west,  and  he 
will  seduce  thousands  from  their  allegiance.  Another  play,  similar  to  the 
foregoing,  but  much  more  extensively  known  and  acted,  was  called  the 
"  Harrowing  of  Hell."  Christ  and  Satan  appear  on  the  stage  and  argue 
in  the  most  approved  scholastic  style  for  the  right  of  possession  in  the 
hutnan  race.     Satan  says, — 


*i  See  the  eloquent  sermon  on  this  subject  preached  by  Luis  de  Granada  in  the  sixteenth  century. 
Ticknor's  Hist.  Spanish  Lit.,  vol.  iii.  pp.  123-127. 
*2  Sententiae,  lib.  iii.  distinctio  19.  *»  Hone,  Ancient  Mysteries. 

44  "  Resurrexit  hodie  Rex  angelorum 
Ducitur  de  tenebris  turba  piorum." 


MEDLEVAL  DOCTRINE  OF  A  FUTURE  LIFE.  423 


"YThoever  purchases  any  thing, 
It  belongs  to  him  and  to  his  children. 
Adam,  hungry,  came  to  me; 
I  made  him  do  me  homage : 
For  an  apple,  which  I  gave  him, 
He  and  all  his  race  belong  to  me." 

But  Christ  instantly  puts  a  different  aspect  on  the  argument,  by  re- 
plying,— 

"  Satan !  it  was  mine, — 
The  apple  thou  gavest  him. 
The  apple  and  the  apple-tree 
Both  were  made  by  me. 
As  he  was  purchased  with  my  goods, 
With  reason  will  I  have  him."*^ 

In  a  religious  Mystery  exhibited  at  Lisbon  as  late  as  the  close  of  the 
eighteenth  century,  the  following  scene  occurs.  Cain  kicks  his  brother 
Abel  badly  and  kills  him.  A  figure  like  a  Chinese  mandarin,  seated  in 
a  chair,  condemns  Cain  and  is  drawn  up  into  the  clouds.  The  mouth 
of  hell  then  appears,  like  the  jaws  of  a  great  dragon :  amid  smoke  and 
lightning  it  casts  up  three  devils,  one  of  them  having  a  wooden  leg. 
These  take  a  dance  around  Cain,  and  are  very  jocose,  one  of  them  in- 
viting him  to  hell  to  take  a  cup  of  brimstone  coffee,  and  another  asking 
him  to  make  up  a  party  at  whist.  Cain  snarls,  and  they  tumble  him 
and  themselves  headlong  into  the  squib-vomiting  mouth. 

Various  boolj:s  of  accounts  kept  by  the  trading-companies  who  cele- 
brated these  Mysteries  of  the  expenses  incurred  have  been  published,  and 
are  exceedingly  amusing.  "Item:  payd  for  kepyng  of  fyer  at.  hellmothe, 
four  pence."  "  For  a  new  hoke  to  hang  Judas,  six  pence."  "  Item :  payd  for 
mendyng  and  payntyng  hellmouthe,  two  pence."  "Girdle  for  God,  nine 
pence."  "Axe  for  Pilatte's  son,  one  shilling."  "A  staff  for  the  demon, 
one  penny."  "God's  coat  of  white  leather,  three  shillings."  The  stage 
usually  consisted  of  three  platforms.  On  the  highest  sat  God,  surrounded 
by  his  angels.  On  the  next  were  the  saints  in  Paradise, — the  intermediate 
state  of  the  good  after  death.  On  the  third  were  mere  men  yet  living 
in  the  world.  On  one  side  of  the  lowest  stage,  in  the  rear,  was  a  fearful 
cave  or  yawning  mouth  filled  with  smoke  and  flames,  and  denoting  hell. 
From  this  ever  and  anon  would  issue  the  howls  and  shrieks  of  the 
damned.  Amidst  hideous  yellings,  devils  would  rush  forth  and  caper 
about  and  snatch  hapless  souls  into  this  pit  to  their  doom.^  The  actors, 
in  their  mock  rage,  sometimes  leaped  from  the  pageant  into  the  midst  of 
the  laughing,  screaming,  trembling  crowd.  The  dramatis  personce  included 
many  queer  characters,  such  as  a  "  Worm  of  Conscience,"  "  Deadman,"  (re- 
presenting a  soul  delivered  from  hell  at  the  descent  of  Christ,)  numerous 
"Damned  Souls,"  dressed  in  flame-colored  garments,  "Theft,"  "Lying," 
"Gluttony."   But  the  devil  himself  was  the  favorite  character;  and  often. 


«  Halliwell's  edition  of  the  Harrowing  of  Hell,  p.  18. 
«  Sharp,  Essay  on  the  Dramatic  Mysteries,  p.  34. 


424  MEDIEVAL  DOCTRINE  OF  A  FUTURE   LIFE. 


when  his  personified  vices  jumped  on  him  and  pinched  and  cudgelled 
him  till  he  roared,  the  mirth  of  the  honest  audience  knew  no  bounds. 
For  there  were  in  the  Middle  Age  two  sides  to  the  popular  idea  of  the 
devil  and  of  all  appertaining  to  him.  He  was  a  soul-harrowing  bugbear 
or  a  rib-shaking  jest  according  to  the  hour  and  one's  humor.  Rabelais's 
Pantagruel  is  filled  with  irresistible  burlesques  of  the  doctrine  of  purga- 
tory. The  ludicrous  side  of  this  subject  may  be  seen  by  reading  Tarl- 
ton's  "Jests''  and  his  "Newes  out  of  Purgatorie."*'  Glimpses  of  it  are 
also  to  be  caught  through  many  of  the  humorous  passages  in  Shakspeare. 
Dromio  says  of  an  excessively  fat  and  greasy  kitchen-wench,  "If  she 
lives  till  doomsday  she'll  burn  a  week  longer  than  the  whole  world  V 
And  Falstaff,  cracking  a  kindred  joke  on  Bardolph's  carbuncled  nose, 
avows  his  opinion  that  it  will  serve  as  a  flaming  beacon  to  light  lost 
souls  the  way  to  purgatory!  Again,  seeing  a  flea  on  the  same  flaming 
proboscis,  the  doughty  knight  affirmed  it  was  "a  black  soul  burning  in 
hell-fire."  In  this  element  of  mediaeval  life,  this  feature  of  mediaeval 
literature,  a  terrible  belief  lay  under  the  gay  raillery.  Here  is  be- 
trayed, on  a  wide  scale,  that  natural  reaction  of  the  faculties  from  ex- 
cessive oppression  to  sportiva  wit,  from  deep  repugnance  to  superficial 
jesting,  which  has  often  been  pointed  out  by  philosophical  observers  as 
a  striking  fact  in  the  psychological  history  of  man.    • 

One  more  active  and  mighty  cause  of  the  dreadful  faith  and  fear  with 
which  the  Middle  Age  contemplated  the  future  life  was  the  innumerable 
and  frightful  woes,  crimes,  tyrannies,  instruments  of  torture,  engines  of 
persecution,  insane  superstitions,  which  then  existed,  making  its  actual 
life  a  hell.  The  wretchedness  and  cruelty  of  the  present  world  were 
enough  to  generate  frightful  beliefs  and  cast  appalling  shadows  over  the 
future.  If  the  earth  was  full  of  devils  and  phantoms,  surely  hell  must 
swarm  worse  with  them.  The  Inquisition  sat  shrouded  and  enthroned 
in  supernatural  obscurity  of  cunning  and  awfulness  of  power,  and  thrust 
its  invisible  daggers  everywhere.  The  facts  men  knew  here  around  them 
gave  credibility  to  the  imagery  in  which  the  hereafter  was  depicted.  The 
flaming  stakes  of  an  Auto  da  Fe  around  which  the  victims  of  ecclesias- 
tical hatred  writhed  were  but  faint  emblems  of  what  awaited  their  souls 
in  the  realm  of  demons  whereto  the  tender  mercies  of  the  Church  con- 
signed them.  Indeed,  the  fate  of  myriads  of  heretics  and  traitors  could 
not  fail  to  project  the  lurid  vision  of  hell  with  all  its  paraphernalia  into 
the  imaginations  of  the  people  of  the  Dark  Age.  The  glowing  lava  of 
purgatory  heated  the  soil  they  trod,  and  a  smell  of  its  sulphur  surcharged 
the  air.  A  stupendous  revelation  of  terror,  bearing  whole  volumes  of 
direful  meaning,  is  given  in  the  single  fact  that  it  was  a  common  belief 
of  that  period  that  the  holy  Inquisitors  would  sit  with  Christ  in  the  judg- 
ment at  the  last  day.*^     If  king  or  noble  took  offence  at  some  uneasy 


*7  Recently  edited  by  Hallivvell  and  published  by  the  Shakspeare  Society. 
*8  Hagenbach,  Dogmengeschichte,  sect.  205. 


MEDIEVAL  DOCTRINE  OF  A  FUTURE  LIFE.  425 


retainer  or  bold  serf,  he  ordered  him  to  be  secretly  buried  in  the  cell 
of  some  secluded  fortress,  and  he  was  never  heard  of  more.  So,  if  pope 
or  priest  hated  or  feared  some  stubborn  thinker,  he  straightway 

"  Would  banish  him  to  wear  a  burning  chain 
In  the  great  dungeons  of  the  unforgiven, 
Beneath  the  space-deep  castle-walls  of  heaven." 

It  was  an  age  of  cruelty,  never  to  be  restored,  when  the  world  was  boiling 
in  tempest  and  men  rode  on  the  crests  of  fear. 

Researclies  made  within  the  last  century  among  the  remains  of  famous 
mediaeval  edifices,  both  ecclesiastic  and  state,  have  brought  to  light  the 
dismal  records  of  forgotten  horrors.  In  many  a  royal  palace,  priestly 
building,  and  baronial  castle,  there  were  secret  chambers  full  of  infernal 
machinery  contrived  for  inflicting  tortures,  and  under  them  concealed 
trap-doors  opening  into  rayless  dungeons  with  no  outlet  and  whose 
floors  were  covered  with  the  mouldering  bones  of  unfortunate  wretches 
who  had  mysteriously  disappeared  long  ago  and  tracelessly  perished 
there.  Sometimes  these  trap-doors  were  directly  above  profound  pits  of 
water,  in  which  the  victim  would  drown  as  he  dropped  from  the  mangling 
hooks,  racks,  and  pincers  of  the  torture-chamber.  There  were  hor- 
rible rumors  current  in  the  Middle  Age  of  a  machine  called  the  "  Virgin, '^ 
used  for  putting  men  to  death ;  but  little  was  known  about  it,  and  it  was 
generally  supposed  to  be  a  fable,  until,  some  years  ago,  one  of  the  identical 
machines  was  discovered  in  an  old  Austrian  castle.  It  was  a  tall  wooden 
woman,  with  a  painted  face,  which  the  victim  was  ordered  to  kiss.  As 
he  approached  to  offer  the  salute,  he  trod  on  a  spring,  causing  the  machine 
to  fly  open,  stretch  out  a  pair  of  iron  arms,  and  draw  him  to  its  breast 
covered  with  a  hundred  sharp  spikes,  which  pierced  him  to  death.** 

Ignorance  and  alarm,  in  a  suffering  and  benighted  age,  surrounded  by 
sounds  of  superstition  and  sights  of  cruelty,  must  needs  breed  and  foster 
a  horrid  faith  in  regard  to  the  invisible  world.  Accordingly,  the  common 
doctrine  of  the  future  life  prevailing  in  Christendom  from  the  ninth 
century  till  the  sixteenth  was  as  we  have  portrayed  it.  Of  course  there 
are  exceptions  to  be  admitted  and  qualifications  to  be  made ;  but,  upon 
the  whole,  the  picture  is  faithful.  Fortunately,  intellect  and  soul  could 
not  slumber  forever,  nor  the  mediaeval  nightmares  always  keep  their  tor- 
turing seat  on  the  bosom  of  humanity.  Noble  men  arose  to  vindicate  the 
rights  of  reason  and  the  divinity  of  conscience.  The  world  was  circum- 
navigated, and  its  revolution  around  the  sun  was  demonstrated.  A  thou- 
sand truths  were  discovered,  a  thousand  inventions  introduced.  Papacy 
tottered,  its  prestige  waned,  its  infallibility  sunk.  The  light  of  know- 
ledge shone,  the  simplicity  of  nature  was  seen,  and  the  benignity  of 
God  was  surmised.  Thought,  throwing  off  many  restrictions  and  accu- 
mulating much  material,  began  to  grow  free,  and  began  to  grow  wise. 
And  so,  before  the  calm,  steady  gaze  of  enlightened  and  cheerful  reason, 

*»  The  Kiss  of  the  Virgin,  in  the  Archaeologia  published  by  the  Antiquaries  of  London,  vol.  xxvili. 


4^6  MODERN   DOCTRINE   OF  A   FUTURE   LIFE. 


the  live  and  crawling  smoke  of  hell,  which  had  so  long  enwreathed  the 
mind  of  the  time  with  its  pendent  and  breathing  horrors,  gradually- 
broke  up  and  dissolved, — 

"  Like  a  great  superstitious  snake,  uncurled 
From  the  pale  temples  of  the  awakening  world." 


CHAPTER    III. 

MODERN   DOCTRINE    OF   A   FUTURE   LIFE. 

The  folly  and  paganism  of  some  of  the  Church-dogmas,  the  rapacious 
haughtiness  of  its  spirit,  the  tyranny  of  its  rule,  and  the  immoral  cha- 
racter of  many  of  its  practices,  had  often  awakened  the  indignant  protests 
and  the  determined  opposition  of  men  of  enlightened  minds,  vigorous 
consciences,  and  generous  hearts,  both  in  its  bosom  and  out  of  it.  Many 
such  men,  vainly  struggling  to  purify  the  Church  from  its  iniquitous 
errors  or  to  relieve  mankind  from  its  outrageous  burdens,  had  been 
silenced  and  crushed  by  its  relentless  might.  Arnold,  Wickliffe,  Wessel, 
Savonarola,  and  a  host  of  others,  are  to  be  gratefully  remembered  forever 
as  the  heroic  though  unsuccessful  forerunners  of  the  mighty  monk  of 
Wittenberg.^  The  corruption  of  the  mediaeval  Church  grew  worse,  and 
became  so  great  as  to  stir  a  very  extensive  disgust  and  revulsion. 
"Wholesale  pardons  for  all  their  sins  were  granted  indiscriminately  to 
those  who  accented  the  terms  of  the  papal  officials ;  while  every  inde- 
pendent thinker,  however  evangelical  his  faith  and  exemplary  his  cha- 
racter, was  hopelessly  doomed  to  hell.  Especially  were  these  pardons 
given  to  pilgrims  and  to  the  Crusaders.  Bernard  of  Clairvaux,  exhorting 
the  people  to  undertake  a  new  Crusade,  tells  them  that  "God  condescends 
to  invite  into  his  service  murderers,  robbers,  adulterers,  perjurers,  and 
those  sunk  in  other  crimes ;  and  whosoever  falls  in  this  cause  shall  secure 
pardon  for  the  sins  which  he  has  never  confessed  with  contrite  heart."^ 
At  the  opening  of  "Piers  the  Ploughman's  Crede"  a  person  is  intro- 
duced saying,  "  I  saw  a  company  of  pilgrims  on  their  way  to  Eome,  who 
came  home  with  leave  to  lie  all  the  rest  of  their  lives  \"  Nash,  in  his 
"Lenten  Stuff,"  speaks  of  a  proclamation  which  caused  "three  hundred 
thousand  people  to  roam  to  Eome  for  purgatorie-pills."  Ecclesiasticism 
devoured  ethics.  Allegiance  to  morality  was  lowered  into  devotion  to  a 
ritual.  The  sale  of  indulgences  at  length  became  too  impudent  and 
blasphemous  to  be  any  longer  endured,  when  John  Tetzel,  a  Dominican 

1  TJUmann,  Reformatoren  vor  der  Reformation. 

2  Epist.  CCCLXm.  ad  Orientalis  Franciae  Clerum  et  Populum. 


MODERN  DOCTRINE   OF  A  FUTURE   LIFE.  «       427 


monk,  travelled  over  Europe,  and,  setting  up  his  auction-block  in  the 
churches,  offered  for  sale  those  famous  indulgences  of  Leo  X.  which 
promised,  to  every  one  rich  enough  to  pay  the  requisite  price,  remission 
of  all  sins,  however  enormous,  and  whether  past,  present,  or  future  !^ 
This  brazen  but  authorized  charlatan  boasted  that  "he  had  saved  more 
souls  from  hell  by  the  sale  of  indulgences  than  St.  Peter  had  converted 
to  Christianity  by  his  preaching."  He  also  said  that  "  even  if  any  one 
had  ravished  the  Mother  of  God  he  could  sell  him  a  pardon  for  it!" 
The  soul  of  Martin  Luther  took  fire.  The  consequence — to  which  a 
hundred  combining  causes  contributed — was  the  Protestant  Eeformation. 

This  great  movement  produced,  in  relation  to  our  subject,  three 
important  results.  It  noticeably  modified  the  practice  and  the  popular 
preaching  of  the  Eoman  Catholic  Church.  The  dogmas  of  the  Eomanist 
theology  remained  as  they  were  before.  But  a  marked  change  took 
place  in  the  public  conduct  of  the  papal  functionaries.  Morality  was 
made  more  prominent,  and  mere  ritualism  less  obtrusive.  Comparatively 
speaking,  an  emphasis  was  taken  from  ecclesiastic  confession  and  in- 
dulgence, and  laid  upon  ethical  obedience  and  piety.  The  Council  of 
Trent,  held  at  this  time,  says,  in  its  decree  concerning  indulgences,  "  In 
granting  indulgences,  the  Church  desires  that  moderation  be  observed, 
lest,  by  excessive  facility,  ecclesiastical  discipline  be  enervated."  Im- 
posture became  more  cautious,  threats  less  frequent  and  less  terrible ;  the 
teeth  of  persecution  were  somewhat  blunted ;  miracles  grew  rarer ;  the 
insufierable  glare  of  purgatory  and  hell  faded,  and  the  open  traffic  in 
forgiveness  of  sins,  or  the  compounding  for  deficiencies,  diminished.  But 
among  the  more  ignorant  papal  multitudes  the  mediaeval  superstition 
holds  its  place  still  in  all  its  virulence  and  grossness.  "  Heaven  and  hell 
are  as  much  a  part  of  the  Italian^s  geography  as  the  Adriatic  and  the 
Apennines ;  the  Queen  of  Heaven  looks  on  the  streets  as  clear  as  the 
morning-star;  and  the  souls  in  purgatory  are  more  readily  present  to  con- 
ception than  the  political  prisoners  immured  in  the  dungeons  of  Venice." 

A  second  consequence  of  the  Reformation  is  seen  in  the  numerous 
dissenting  sects  to  which  its  issues  gave  rise.  The  chief  peculiarities  of 
the  Protestant  doctrines  of  the  future  life  are  embodied  in  the  four 
leading  denominations  commonly  known  as  Lutheran,  Calvinistic,  Uni- 
tarian, and  Universalist.  Each  of  these  includes  a  number  of  subordinate 
parties  bearing  distinctive  names,  (such  as  Arminian,  Presbyterian,  Me- 
thodist, Baptist,  Restorationist,  and  many  others;)  but  these  minor  differ- 
ences are  too  trivial  to  deserve  distinctive  characterization  here.  The 
Lutheran  formula  is  that,  through  the  sacrifice  of  Christ,  salvation  is 
offered  to  all  who  will  accept  it  by  a  sincere  faith.  Some  will  comply 
with  these  terms  and  secure  heaven ;  others  will  not,  and  so  will  be  lost 
forever.  Luther's  views  were  not  firmly  defined  and  consistent  through- 
out his  career ;  they  were  often  obscure,  and  they  fluctuated  much.     It 

'  D'Aubigng,  Hist.  Reformation,  book  iii. 


428        '  MODERN   DOCTRINE   OF  A  FUTURE  LIFE. 


is  true  he  always  insisted  that  there  was  no  salvation  without  faith,  and 
that  all  who  had  faith  should  be  saved.  But,  while  he  generally  seems 
to  believe  in  the  current  doctrine  of  eternal  damnation,  he  sometimes 
appears  to  encourage  the  hope  that  all  will  finally  be  saved.  In  a  re- 
markable letter  to  Hansen  von  Eechenberg,  dated  1522,  he  says,  in  effect, 
"  Whoso  hath  faith  in  Christ  shall  be  saved.  God  forbid  that  I  should 
limit  the  time  for  acquiring  this  faith  to  the  present  .life  !  In  the  depths 
of  the  Divine  mercy,  there  may  be  opportunity  to  win  it  in  the  future 
state.'' 

The  Calvinistic  formula  is  that  heaven  is  attainable  only  for  those 
whom  the  arbitrary  predestination  of  God  has  elected;  all  others  are 
irretrievably  damned.  Calvin  was  the  first  Christian  theologian  who 
succeeded  in  giving  the  fearful  doctrine  of  unconditional  election  and 
reprobation  a  Iddgment  in  the  popular  breast.  The  Koman  Catholic 
Church  had  earnestly  repudiated  it.  Gotteschalk  was  condemned  and 
died  in  prison  for  advocating  it,  in  the  ninth  century.  But  Calvin's 
character  enabled  him  to  believe  it,  and  his  talents  and  position  gave 
great  weight  to  his  advocacy  of  it,  and  it  has  since  been  widely  received. 
Catholicism,  Lutheranism,  Calvinism,  all  agreed  in  the  general  propo- 
sition that  by  sin  physical  death  came  into  the  world,  heaven  was  shut 
against  man,  and  all  men  utterly  lost.  They  differed  only  in  some  un- 
essential details  concerning  the  condition  of  that  lost  state.  They  also 
agreed  in  the  general  proposition  that  Christ  came,  by  his  incarnation, 
death,  descent  to  hell,  resurrection,  and  ascension,  to  redeem  men 
from  their  lost  state.  They  only  differed  in  regard  to  the  precise  grounds 
and  extent  of  that  redemption.  The  Catholic  said,  Christ's  atonement 
wiped  off  the  whole  score  of  original  sin,  and  thus  enabled  man  to  win 
heaven  by  moral  fidelity  and  the  help  of  the  Church.  The  Lutheran 
said,  Christ's  atonement  made  all  the  sins  of  those  who  have  faith,  pardon- 
able ;  and  all  may  have  faith.  The  Calvinist  said,  God  foresaw  that  man 
would  fall  and  incur  damnation,  and  he  decreed  that  a  few  should  be 
snatched  as  brands  from  the  burning,  while  the  mass  should  be  left  to 
eternal  torture ;  and  Christ's  atonement  purchased  the  predestined  sal- 
vation of  the  chosen  few.  Furthermore,  Lutherans  and  Calvinists,  in  all 
their  varieties,  agree  with  the  Eomanist  in  asserting  that  Christ  shall 
come  again,  the  dead  be  raised  bodily,  a  universal  judgment  be  held,  and 
that  then  the  condemned  shall  sink  into  the  everlasting  fire  of  hell,  and 
the  accepted  rise  into  the  endless  bliss  of  heaven. 

The  Socinian  doctrine  relative  to  the  future  fate  of  man  differed  from 
the  foregoing  in  the  following  particulars.  First,  it  limited  the  redeem- 
ing mission  of  Christ  to  the  enlightening  influences  of  the  truths  which 
he  proclaimed  with  Divine  authority,  the  moral  power  of  his  perfect 
example,  and  the  touching  motives  exhibited  in  his  death.  Secondly,  it 
asserted  a  natural  ability  in  every  man  to  live  a  life  conformed  to.  right 
reason  and  sound  morality,  and  promised  heaven  to  all  who  did  this  in 
obedience  to  the  instructions  and  after  the  pattern  of  Christ.    Thirdly, 


MODERN   DOCTRINE   OF   A   FUTURE   LIFE.  429 


it  declared  that  the  wicked,  after  suffering  excruciating  agonies,  would 
be  annihilated.  Respecting  the  second  coming  of  Christ,  a  physical 
resurrection  of  the  dead,  and  a  day  of  judgment,  the  Socinians  believed 
with  the  other  sects.*  Their  doctrine  scarcely  corresponds  with  that  of 
the  present  Unitarians  in  any  thing.  The  dissent  of  the  Unitarian  from 
the  popular  theology  is  much  more  fundamental,  detailed,  and  consist- 
ent than  that  of  the  Socinian  was,  and  approaches  much  closer  to  the 
Rationalism  of  the  present  day. 

The  Universalist  formula — every  soul  created  by  God  shall  sooner  or 
later  be  saved  from  sin  and  woe  and  inherit  everlasting  happiness — has 
been  publicly  defended  in  every  age  of  the  Christian  Church.^  It  was 
first  publicly  condemned  as  a  heresy  at  the  very  close  of  the  fourth  cen- 
tury. It  ranks  among  its  defenders  the  names  of  Clement  of  Alex- 
andria, Origen,  Gregory  of  Nazianzus,  Gregory  of  Nyssa,  and  several 
other  prominent  Fathers.  Universalism  has  been  held  in  four  forms,  on 
four  grounds.  First,  it  has  been  supposed  that  Christ  died  for  all,  and  that, 
by  the  infinite  efficacy  of  his  redeeming  merits,  all  sins,  shall  be  cancelled 
and  every  soul  be  saved.  This  was  the  scheme  of  those  early  Universalist 
Christians  whom  Epiphanius  condemns  as  heretics ;  also  of  a  few  in  more 
modern  times.  Secondly,  it  has  been  thought  that  each  person  would  be 
punished  in  the  future  state  according  to  the  deeds  done  in  the  body, 
each  sin  be  expiated  by  a  proportionate  amount  of  suffering,  the  retribu- 
tion of  some  souls  being  severe  and  long,  that  of  others  light  and  brief; 
but,  every  penalty  being  at  length  exhausted',  the  last  victim  would  be 
restored.  This  was  the  notion  of  Origen,  the  basis  of  the  doctrine  of 
purgatory,  and  the  view  of  most  of  the  Restorationists.  Thirdly,  it  has 
been  imagined  that,  by  the  good  pleasure  and  fixed  laws  of  God,  all  men 
are  destined  to  an  impartial,  absolute,  and  instant  salvation  beyond  the 
grave :  all  sins  are  justly  punished,  all  moral  distinctions  equitably  com- 
pensated, in  this  life ;  in  the  future  an  equal  glory  awaits  all  men,  \^y  the 
gracious  and  eternal  election  of  God,  as  revealed  to  us  in  the  benignant 
mission  of  Christ.  This  is  the  peculiar  conception  distinguishing  some 
members  of  the  denomination  now  known  as  Universalists.  Finally,  it 
has  been  believed  that  the  freedom  and  probation  granted  here  extend 
into  the  life  to  come;  that  the  aim  of  all  future  punishment  will  be 
remedial,  beneficent,  not  revengeful;  that  stronger  motives  will  be 
applied  for  producing  repentance,  and  grander  attractions  to  holiness  be 
felt ;  and  that  thus,  at  some  time  or  other,  even  the  most  sunken  and 
hardened  souls  will  be  regenerated  and  raised  up  to  heaven  in  the  image 
of  God.  Almost  all  Universalists,  most  Unitarians,  and  large  numbers 
of  individual  Christians  outwardly  affiliated  with  other  denominations, 
now  accept  and  cherish  this  theory. 


♦  Fliigge  gives  a  full  exposition  of  these  points  with  references  to  the  authorities.    Geschichte  der 
Lehre  vom  Zustande,  u.  s.  f ,  abth.  ii.  ss.  243-260. 
5  Dietelmaier,  Commenti  Fanatici  (aTro/rarao-raffctoj  ndvrdiv)  Hist.  Antiquar. 

28 


430  MODERN   DOCTRINE   OF   A  FUTURE   LIFE. 


One  important  variation  from  the  doctrine  of  the  dominant  sects,  in 
connection  with  the  present  subject,  is  worthy  of  special  notice.  We 
refer  to  the  celebrated  controversy  waged  in  England,  in  the  first  part  of 
the  eighteenth  century,  in  regard  to  the  intermediate  state  of  the  dead. 
The  famous  Dr.  Coward  and  a  few  supporters  labored,  with  much  zeal, 
skill,  and  show  of  learning,  to  prove  the  natural  mortality  of  the  soul. ' 
They  asserted  this  to  be  both  a  philosophical  truth  proved  by  scientific 
facts  and  a  Christian  doctrine  declared  in  Scripture  and  taught  by  the 
Fathers.  They  argued  that  the  soul  is  not  an  independent  entity,  but  is 
merely  the  life  of  the  body.  Proceeding  thus  far  on  the  principles 
of  a  materialistic  science,  they  professed  to  complete  their  theory  from 
Scripture,  without  doing  violence  to  any  doctrine  of  the  acknowledged 
religion.*  The  finished  scheme  was  this.  Man  was  naturally  mortal; 
but,  by  the  pleasure  and  will  of  God,  he  would  have  been  immortally  pre- 
served alive  had  he  not  sinned.  Death  is  the  consequence  of  sin,  and 
man  utterly  perishes  in  the  grave.  But  God  will  restore  the  dead, 
through  Christ,  at  the  day  of  the  general  resurrection  which  he  has  fore- 
told in  the  gospel.''  Some  of  the  writers  in  this  copious  controversy 
maintained  that  previous  to  the  advent  of  Christ  death  was  eternal 
annihilation  to  all  except  a  few  who  enjoyed  an  inspired  anticipatory 
faith  in  him,  but  that  all  who  died  after  his  coming  would  be  restored  in 
the  resurrection, — the  faithful  to  be  advanced  to  heaven,  the  wicked  to 
be  the  victims  of  unending  torture.®  Clarke  and  Baxter  both  wrote  with 
extreme  ability  in  support  of  thfe  natural  immortality  and  separate  exist- 
ence of  the  soul.  On  the  other  hand,  the  learned  Henry  Dodwell  cited, 
from  the  lore  of  three  thousand  years,  a  plausible  body  of  authorities  to 
show  that  the  soul  is  in  itself  but  a  mortal  breath.  He  also  contended, 
Ijy  a  singular  perversion  of  figurative  phrases  from  the  New  Testament 
and  from  some  of  the  Fathers,  that,  in  counteraction  of  man's  natural 
mort^ity,  all  who  undergo  baptism  at  the  hands  of  the  ordained  minis- 
ters of  the  Church  of  England — the  only  true  priesthood  in  apostolic 
succession — thereby  receive  an  immortalizing  spirit  brought  into  the 
world  by  Christ  and  committed  to  his  successors.  This  immortalizing 
spirit  conveyed  by  baptism  would  secure  their  resurrection  at  the  last 
day.  Those  destitute  of  this  spirit  would  never  awake  from  the  obli- 
vious sleep  of  death,  unless — as  he  maintained  will  actually  be  the  case 
with  a  large  part  of  the  dead — they  are  arbitrarily  immortalized  by  the 
pleasure  of  God,  in  order  to  suffer  eternal  misery  in  hell !  Absurd  and 
shocking  as  this  fancy  was,  it  obtained  quite  a  number  of  converts, 
and  made  no  slight  impression  at  the  time.  One  of  the  writers  in  this 
controversy  asserted  that  Luther  himgelf  had  been  a  believer  in  the  death 

•  Coward,  Search  after  Souls. 

7  Hallet,  No  Resurrection,  no  Future  State. 

8  Coward,  Defence  of  the  Search  after  Souls.  Dodwell,  Epistolary  Discourse.  Peckard,  Observa- 
tions. Fleming,  Survey  of  the  Search  after  Souls.  Law,  State  of  Separate  Spirits.  Layton,  Treatise 
of  Departed  Souls. 


MODERN   DOCTRINE   OF   A  FUTURE   LIFE.  431 


or  sleep  of  the  soul  until  the  day  of  judgment.^  Certain  it  is  that  such 
a  belief  had  at  one  period  a  considerable  prevalence.  Its  advocates  were 
called  Psychopannychians.  Calvin  wrote  a  vehement  assault  on  them. 
The  opinion  has  sunk  into  general  disrepute  and  neglect,  and  it  would 
be  hard  to  'find  many  avowed  disciples  of  it.  The  nearly  universal  senti- 
ment of  Christendom  would  now  exclaim,  in  the  quaint  words  of  Henry 
More, — 

"  What !  has  old  Adam  snorted  all  this  time 
Under  some  senselesse  clod,  with  sleep  ydead  ?"10 

John  Asgill  printed,  in  the  year  1700,  a  tract  called  "  An  argument  to 
prove  that  by  the  new  covenant  man  may  be  translated  into  eternal  life 
without  tasting  death."  He  argues  that  the  law  of  death  was  a  conse- 
quence of  Adam's  sin  and  was  annulled  by  Christ's  sacrifice.  Since  that 
time  men  have  died  only  because  of  an  obstinate  habit  of  dying  formed 
for  many  generations.  For  his  part,  he  has  the  independence  and  reso- 
lution to  withstand  the  universal  pusillanimity  and  to  refuse  to  die.  He 
has  discovered  *'  an  engine  in  Divinity  to  convey  man  from  earth  to 
heaven."  He  will  "  play  a  trump  on  death  and  show  himself  a  match 
for  the  devil  V 

While  treating  of  the  various  Protestant  views  of  the  future  life,  it 
would  be  a  glaring  defect  to  overlook  the  remarkable  doctrine  on  that 
subject  published  by  Emanuel  Swedenborg  and  now  held  by  the  intelli- 
gent, growing  body  of  believers  called  after  his  name.  It  would  be  im- 
possible to  exhibit  this  system  adequately  in  its  scientific  bases  and  its 
complicated  details  without  occupying  more  space  than  can  be  alBForded 
here.  Nor  is  this  necessary,  now  that  his  own  works  have  been  trans- 
lated and  are  easily  accessible  everywhere.  His  "  Heaven  and  Hell," 
"Heavenly  Arcana,"  "Doctrine  of  Influx,"  and  "True  Christian  Ee- 
ligion,"  contain  manifold  statements  and  abundant  illustrations  of  every 
thing  important  bearing  on  his  views  of  the  theme  before  us.  We  shall 
merely  attempt  to  present  a  brief  synopsis  of  the  essential  principles, 
accompanied  by  two  or  three  suggestions  of  criticism. 

Swedenborg  conceives  man  to  be  an  organized  receptacle  of  truth  and 
love  from  God.  He  is  an  imperishable  spiritual  body  placed  for  a  season 
of  probation  in  a  perishable  material  body.  Every  moment  receiving 
the  essence  of  his  being  afresh  from  God,  and  returning  it  through  the 
fruition  of  its  uses  devoutly  rendered  in  conscious  obedience  and  joyous 
worship,  he  is  at  once  a  subject  of  personal, and  a  medium  of  the  Divine, 

8  Blackburne,  View  of  the  Controversy  Concerning  an  Intermediate  State :  appendix.  It  is  pro- 
bable that  the  great  Reformer's  opinion  on  this  point  was  not  always  the  same.  For  he  says,  dis- 
tinctly, "  The  first  man  who  died,  when  he  awakes  at  the  last  day,  will  think  he  has  been  asleep  but 
an  hour."  Beste,  Dr.  M.  Luther's  Glaubenslehre,  cap.  iv. :  Die  Lehre  von  den  Letzen  Dingen.  Yet 
J.  S.  MUller  seems  conclusively  to  prove  the  truth  of  the  proposition  which  forms  the  title  of  his 
book, — "  Dass  Luther  die  Lehre  vom  Seelenschlafe  nie  geglaubt  habe." 

10  The  controversy  concerning  the  natural  immortality  of  the  soul  has  within  a  few  years  raged 
afresh.  The  principal  combatants  were  Dobney,  Storrs,  White,  Morris,  and  Hinton.  See  Athanasia, 
by  J.  H.  Hinton,  London,  1849, 


432  MODERN  DOCTRINE   OF   A  FUTURE   LIFE. 


happiness.  The  will  is  the  power  of  man's  life,  and  the  understanding 
is  its  form.  When  the  will  is  disinterested  love  and  the  understanding 
is  celestial  truth,  then  man  fulfils  the  end  of  his  being,  and  his  home  is 
heaven ;  he  is  a  spirit-frame  into  which  the  goodness  of  God  perpetually 
flows,  is  humbly  acknowledged,  gratefully  enjoyed,  and  piously  returned. 
But  when  his  will  is  hatred  or  selfishness  and  his  understanding  is  false- 
hood or  evil,  then  his  powers  are  abused,  his  destiny  inverted,  and  his 
fate  hell.  "While  in  the  body  in  this  world  he  is  placed  in  freedom,  on 
probation,  between  these  two  alternatives. 

The  Swedenborgian  universe  is  divided  into  four  orders  of  abodes.  In 
the  highest  or  celestial  world  are  the  heavens  of  the  angels.  In  the 
lowest  or  infernal  world  are  the  hells  of  the  demons.  In  the  inter- 
mediate or  spiritual  world  are  the  earths  inhabited  by  men,  and  sur- 
rounded by  the  transition-state  through  which  souls,  escaping  from  their 
bodies,  after  a  while  soar  to  heaven  or  sink  to  hell,  according  to  their  fit^ 
ness  and  attraction.  In  this  life  man  is  free,  because  he  is  an  energy 
in  equilibrium  between  the  influences  of  heaven  and  hell.  The  middle 
state  surrounding  man  is  full  of  spirits,  some  good  and  some  bad.  Every 
man  is  accompanied  by  swarms  of  both  sorts  of  spirits,  striving  to  make 
him  like  themselves.  Now,  there  are  two  kinds  of  influx  into  man. 
Mediate  influx  is  when  the  spirits  in  the  middle  state  flow  into  man's 
thoughts  and  affections.  The  good  spirits  are  in  communication  with 
heaven,  and  they  carry  what  is  good  and  true ;  the  evil  spirits  are  in 
communication  with  hell,  and  they  carry  what  is  evil  and  false.  Between 
these  opposed  and  reacting  agencies  man  is  in  an  equilibrium  whose 
essence  is  freedom.  Deciding  for  himself,  if  he  turns  with  embracing 
welcome  to  the  good  spirits,  he  is  thereby  placed  and  lives  in  conjunction 
with  heaven ;  but  if  he  turns,  on  the  contrary,  with  predominant  love  to 
the  bad  spirits,  he  is  placed  in  conjunction  with  hell  and  draws  his  life 
thence.  From  heaven,  therefore,  through  the  good  spirits,  all  the  ele- 
ments of  saving  goodness  flow  sweetly  down  and  are  appropriated  by  the 
freedom  of  the  good  man ;  while  from  hell,  through  the  bad  spirits,  all 
the  elements  of  damning  evil  flow  foully  up  and  are  appropriated  by  the 
freedom  of  the  bad  man. 

The  other  kind  of  influx  is  called  immediate.  This  is  when  the  Lord 
himself,  the  pure  substance  of  truth  and  good,  flows  into  every  organ 
and  faculty  of  man.  This  influx  is  perpetual,  but  is  received  as  truth 
and  good  only  by  the  true  and  good.  It  is  rejected,  suffocated,  or  per- 
verted by  those  who  are  in  lo.ve  with  falsities  and  evils.  So  the  light  of 
the  sun  produces  colors  varying  with  the  substances  it  falls  on,  and 
water  takes  forms  corresponding  to  the  vessels  it  is  poured  into. 

The  whole  invisible  world — heaven,  hell,  and  the  middle  state — is 
peopled  solely  from  the  different  families  of  the  human  race  occupying 
the  numerous  material  globes  of  the  universe.  The  good,  on  leaving  the 
fleshly  body,  are  angels,  the  bad,  demons.  There  is  no  angel  nor  demon 
who  was  created  such  at  first.     Satan  is  not  a  personality,  but  is  a  figura- 


MODERN   DOCTRINE   OF   A   FUTURE   LIFE.  433 


tive  term  standing  for  the  whole  complex  of  hell.  In  the  invisible  world, 
time  and  space  in  one  sense  cease  to  be ;  in  another  sense  they  remain 
unchanged.  They  virtually  cease  because  all  our  present  measures  of  them 
are  annihilated  ;^^  they  virtually  remain  because  exact  correspondences 
to  them  are  left.  To  spirits,  time  is  no  longer  measured  by  the  revolution 
of  planets,  but  by  the  succession  of  inward  states ;  space  is  measured  not 
by  way-marks  and  the  traversing  of  distances,  but  by  inward  similitudes 
and  dissimilitudes.  Those  who  are  unlike  are  sundered  by  gulfs  of  dif- 
ference. Those  who  are  alike  are  together  in  their  interiors.  Thought 
and  love,  forgetfulness  and  hate,  are  not  h^tmpered  by  temporal  and 
spatial  boundaries.  Spiritual  forces  and  beings  spurn  material  impedi- 
ments, and  are  united  or  separate,  reciprocally  visible  or  invisible,  mutu- 
ally conscious  or  unconscious,  according  to  their  own  laws  of  kindred  or 
alien  adaptedness. 

The  soul — the  true  man — is  its  own  organized  and  deathless  body,  and 
when  it  leaves  its  earthly  house  of  flesh  it  knows  the  only  resurrection, 
and  the  cast-off  frame  returns  to  the  dust  forever.  Swedenborg  repeat- 
edly affirms  with  emphasis  that  no  one  is  born  for  hell,  but  that  all  are 
born  for  heaven,  and  that  when  any  one  comes  into  hell  it  is  from  his 
own  free  fault.  He  asserts  that  every  infant,  wheresoever  born,  whether 
within  the  Church  or  out  of  it,  whether  of  pious  parents  or  of  impious, 
when  he  dies  is  received  by  the  Lord,  and  educated  in  heaven,  and  be- 
comes an  angel.  A  central  principle  of  which  he  never  loses  sight  is 
that  "  a  life  of  charity,  which  consists  in  acting  sincerely  and  justly  in 
every  function,  in  every  engagement,  and  in  every  work,  from  a  heavenly 
motive,  according  to  the  Divine  laws,  is  possible  to  every  one,  and  infal- 
libly leads  to  heaven,"  It  does  not  matter  whether  the  person  leading 
such  a  life  be  a  Christian  or  a  Gentile.  The  only  essential  is  that  his 
ruling  nibtive  be  divine  and  his  life  be  in  truth  and  good. 

The  Swedenborgian  doctrine  concerning  Christ  and  his  mission  is  that 
he  was  the  infinite  God  incarnate, — not  incarnate  for  the  purpose  of 
expiating  human  sin  and  purchasing  a  ransom  for  the  lost  by  vicarious 
sufferings,  but  for  the  sake  of  suppressing  the  rampant  power  of  the 
hells,  weakening  the  influx  of  the  infernal  spirits,  setting  an  example 
to  men,  and  revealing  many  important  truths.  The  advantage  of  the 
Christian  over  the  pagan  is  that  the  former  is  enlightened  by  the  celestial 
knowledge  contained  in  the  Bible,  and  animated  by  the  affecting  motives 
presented  in  the  drama  of  the  Divine  incarnation.  There  is  no  pro- 
bation after  this  life.  Just  as  one  is  on  leaving  the  earth  he  goes  into 
the  spiritual  world.     There  his  ruling  affection  determines  his  destiny, 


^  Philo  the  Jew  says,  (vol.  i.  p.  277,  ed.  Mangey,)  "God  is  the  Father  of  the  world:  the  world  is 
the  father  of  time,  begetting  it  by  its  own  motion  :  time,  therefore,  holds  the  place  of  grandchild  to 
God."  But  the  world  is  only  one  measure  of  time ;  another,  and  a  more  important  one,  is  the  in- 
ward succession  of  the  spirit's  states  of  consciousness.  Between  Philo  and  Swedenborg,  it  may  be 
remarked  here,  there  are  many  remarkable  correspondences  both  of  thought  and  language.  For 
example,  Philo  says,  (vol.  i.  p.  494,)  "  Man  is  a  small  kosmos,  the  kosmos  is  a  grand  man." 


434  MODERN  DOCTRINE   OF  A   FUTURE   LIFE. 


and  that  affection  can  never  be  extirpated  or  changed  to  all  eternity. 
After  death,  evil  life  cannot  in  any  manner  or  degree  be  altered  to  good 
life,  nor  infernal  love  be  transmuted  to  angelic  love,  inasmuch  as  every 
spirit  from  head  to  foot  is  in  quality  such  as  his  love  is,  and  thence  such 
as  his  life  is,  so  that  to  transmute  this  life  into  the  opposite  is  altogether 
to  destroy  the  spirit.  It  were  easier,  says  Swedenborg,  to  change  a  night- 
bird  into  a  dove,  an  owl  into  a  bird  of  paradise,  than  to  change  a  subject 
of  hell  into  a  subject  of  heaven  after  the  line  of  death  has  been  crossed. 
But  why  the  crossing  of  that  line  should  make  such  an  infinite  difference 
he  does  not  explain ;  nor  does  he  prove  it  as  a  fact. 

The  moral  reason  and  charitable  heart  of  Swedenborg  vehemently 
revolted  from  the  Calvinistic  doctrines  of  predestination  and  vicarious 
atonement,  and  the  group  of  thoughts  that  cluster  around  them.  He 
always  protests  against  these  dogmas,  refutes  them  with  varied  power 
and  consistency ;  and  the  leading  principles  of  his  own  system  are  credit- 
able to  human  nature,  and  attribute  no  unworthiness  to  the  character 
of  God.  A  debt  of  eternal  gratitude  is  due  to  Swedenborg  that  his  influ- 
ence, certainly  destined  to  be  powerful  and  lasting,  is  so  clearly  calcu- 
lated to  advance  the  interests  at  once  of  philosophic  intelligence,  social 
affection,  and  true  piety.  The  superiorities  of  his  view  of  the  future 
life  over  those  which  it  seeks  to  supplant  are  weighty  and  numerous. 
The  following  may  be  reckoned  among  the  most  prominent. 

First,  without  predicating  of  God  any  aggravated  severity  or  casting 
the  faintest  shadow  on  his  benevolence,  it  gives  us  the  most  appalling 
realization  of  the  horribleness  of  sin  and  of  its  consequences.  God  is* 
commonly  represented — in  effect,  at  least — as  flaming  with  anger  against 
sinners,  and  forcibly  flinging  them  into  the  unappeasable  fury  of  Tophet, 
where  his  infinite  vengeance  may  forever  satiate  itself  on  them.  But, 
Swedenborg  says,  God  is  incapable  of  hatred  or  wrath:  he  casts  no  one 
into  hell ;  but  the  wicked  go  where  they  belong  by  their  own  election, 
from  the  inherent  fitness  and  preference  of  their  ruling  love.  The  evil 
man  desires  to  be  in  hell  because  there  he  finds  his  food,  employment, 
and  home ;  in  heaven  he  would  suffer  unutterable  agonies  from  every 
circumstance.  The  wicked  go  into  hell  by  the  necessary  and  benignant 
love  of  God,  not  by  his  indignation ;  and  their  retributions  are  in  their 
own  characters,  not  in  their  prison-house.  This  does  not  flout  and 
trample  all  magnanimity,  nor  shock  the  heart  of  piety ;  and  yet,  showing 
us  men  compelled  to  prefer  wallowing  in  the  filth  and  iniquities  of  hell, 
clinging  to  the  very  evils  whose  pangs  transfix  them,  it  gives  us  the 
direst  of  all  the  impressions  of  sin,  and  beneath  the  lowest  deep  of 
the  popular  hell  opens  to  our  shuddering  conceptions  a  deep  of  loath- 
someness immeasurably  lower -still. 

Secondly,  the  Swedenborgian  doctrine  of  the  conditions  of  salvation 
or  reprobation,  when  compared  with  the  popular  doctrine,  is  marked  by 
striking  depth  of  insight,  justice,  and  liberality.  Every  man  is  free. 
Every  man  has  power  to  receive  the  influx  of  truth  and  good  from  the 


MODERN   DOCTRINE    OF   A   FUTURE   LIFE.  435 


Lord  and  convert  it  to  its  blessed  and  saving  uses, — piety  towards  God, 
good  will  towards  the  neighbor,  and  all  kinds  of  right  works.  Who 
does  this,  no  matter  in  what  l^nd  or  age  he  lives,  becomes  an  heir  of 
heaven.  Who  perverts  those  Divine  gifts  to  selfishness  and  unrighteous 
deeds  becomes  a  subject  of  hell.  No  mere  opinion,  no  mere  profession, 
no  mere  ritual  services,  no  mere  external  obedience, — not  all  these  things 
together, — can  save  a  man,  nor  their  absence  condemn  him ;  but  the  con- 
trolling motive  of  his  life,  the  central  and  ruling  love  which  constitutes 
the  substance  of  his  being, — this  decides  every  man's  doom.  The  view 
is  simple,  reasonable,  just,  necessary.  And  so  is  the  doctrine  of  degrees 
accompanying  it ;  namely,  that  there  are  in  heaven  different  grades  and 
qualities  of  exaltation  and  delight,  and  in  hell  of  degradation  and  woe, 
for  different  men  according  to  their  capacities  and  deserts.  A  pro- 
foundly ethical  character  pervades  the  scheme,  and  the  great  stamp  of 
law  is  over  it  all. 

Thirdly,  a  manifest  advantage  of  Swedenborg's  doctrine  over  the 
popular  doctrine  is  the  intimate  connection  it  establishes  between  the 
present  and  the  future,  the  visible  and  the  invisible,  God  and  man. 
Heaven  and  hell  are  not  distant  localities,  entrance  into  which  is  to  be 
won  or  avoided  by  moral  artifices  or  sacramental  subterfuges,  but  they 
are  states  of  being  depending  on  personal  goodness  or  evil.  God  is  not 
throned  at  the  heart  or  on  the  apex  of  the  universe,  where  at  some 
remote  epoch  we  hope  to  go  and  see  him,  but  he  is  the  Life  feeding  our 
lives  freshly  every  instant.  The  spiritual  world,  with  all  its  hosts,  sustains 
and  arches,  fills  and  envelops  us.  Death  is  the  dropping  of  the  outer 
body,  the  lifting  of  an  opaque  veil,  and  we  are  among  the  spirits,  un- 
changed, as  we  were  before.  Judgment  is  not  a  tribunal  dawning  on  the 
close  of  the  world's  weary  centuries,  but  the  momentary  assimilation  of 
a  celestial  or  an  infernal  love  leading  to  states  and  acts,  rewards  and  re- 
tributions, corresponding.  Before  this  view  the  dead  universe  becomes 
a  live  transparency  overwritten  with  the  will,  tremulous  with  the  breath, 
and  irradiate  with  the  illumination  of  God. 

We  cannot  but  regret  that  the  Swedenborgian  view  of  the  future  life 
should  be  burdened  and  darkened  with  the  terrible  error  of  the  dogma 
of  eternal  damnation,  spreading  over  the  state  of  all  the  subjects  of  the 
hells  the  pall  of  immitigable  hopelessness,  denying  that  they  can  ever 
make  the  slightest  ameliorating  progress.  We  have  never  been  able  to 
see  force  enough  in  any  of  the  arguments  or  assertions  advanced  in 
support  of  this  tremendous  horror  to  warrant  the  least  hesitation  in 
rejecting  it.  For  ourselves,  we  must  regard  it  as  incredible,  and  think 
that  God  cannot  permit  it.  Instruction,  reformation,  progress,  are  the 
final  aims  of  punishment.  Aspiration  is  the  concomitant  of  conscious- 
ness, and  the  authentic  voice  of  God.  Surely,  sooner  or  later,  in  the 
boonful  eternities  of  being,  every  creature  capable  of  intelligence,  allied 
to  the  moral  law,  drawing  life  from  the  Infinite,  must  begin  to  travel  the 
ascending  path  of  virtue  and  blessedness,  and  never  retrograde  again. 


436  MODERN   DOCTRINE   OF   A   FUTURE   LIFE. 


Neither  can  we  admit  in  general  the  claim  made  by  Swedenborg  and 
by  his  disciples  that  the  way  in  which  he  arrived  at  his  system  of  theo- 
logy elevates  it  to  the  rank  of  a  Divine  revelation.  It  is  asserted  that  God 
opened  his  interior  vision,  so  that  he  saw  what  had  hitherto  been  con- 
cealed from  the  eyes  of  men  in  the  flesh, — namely,  the  inhabitants,  laws, 
contents,  and  experiences  of  the  spiritual  world, — and  thus  that  his  state- 
ments are  not  speculations  or  arguments,  but  records  of  unerring  know- 
ledge, his  descriptions  not  fanciful  pictures  of  the  imagination,  but  literal 
transcripts  of  the  truth  he  saw.  This,  in  view  of  the  great  range  of  known 
experience,  is  not  intrinsically  probable,  and  we  have  seen  no  proof  of 
it.  Judging  from  what  we  know  of  psychological  and  religious  history, 
it  is  far  more  likely  that  a  man  should  confound  his  intangible  reveries 
with  solid  fact  than  that  he  should  be  inspired  by  God  to  reveal  a  world 
of  mysterious  truths.  Furthermore,  while  we  are  impressed  with  the 
reasonableness,  probability,  and  consistency  of  most  of  the  general  prin- 
ciples of  Swedenborg's  exposition  of  the  future  life,  we  cannot  but  shrink 
from  many  of  the  details  and  forms  in  which  he  carries  them  out.  Not- 
withstanding the  earnest  avowals  of  able  disci{)les  of  his  school  that  all 
his  details  are  strictly  necessitated  by  his  premises,  and  that  all  his  premises 
are  laws  of  truth,  we  are  compelled  to  regard  a  great  many  of  his  assertions 
as  purely  arbitrary  and  a  great  many  of  his  descriptions  as  purely  fanciful. 
But,  denying  that  his  scheme  of  eschatology  is  a  scientific  representation 
of  the  reality,  and  looking  at  it  as  a  poetic  structure  reared  by  co-working 
knowledge  and  imagination  on  the  ground  of  reason,  nature,  and  mo- 
rality,— whose  foundation-walls,  columns,  and  grand  outlines  are  truth, 
while  many  of  its  details,  ornaments,  and  images  are  fancy, — it  must  be 
acknowledged  to  be  one  of  the  most  wonderful  examples  of  creative 
power  extant  in  the  literature  of  the  world.  No  one  who  has  mastered 
it  with  appreciative  mind  will  question  this.  There  are,  expressed  and 
latent,  in  the  totality  of  Swedenborg's  accounts  of  hell  and  heaven,  more 
variety  of  imagery,  power  of  moral  truth  and  appeal,  exhibition  of 
dramatic  justice,  transcendent  delights  of  holiness  and  love,  curdling 
terrors  of  evil  and  woe,  strength  of  philosophical  grasp,  and  sublimity 
of  emblematic  conception,  than  are  to  be  found  in  Dante's  earth-renowned 
poem.  We  say  this  of  the  substance  of  his  ideas,  not  of  the  shape  and 
clothing  in  which  they  are  represented.  Swedenborg  was  no  poet  in  lan- 
guage and  form,  only  in  conception. 

Take  this  picture.  In  the  topmost  height  of  the  celestial  world  the 
Lord  appears  as  a  sun,  and  all  the  infinite  multitudes  of  angels,  swarm- 
ing up  through  the  innumerable  heavens,  wherever  they  are,  continually 
turn  their  faces  towards  him  in  love  and  joy.  But  at  the  bottom  of  the 
infernal  world  is  a  vast  ball  of  blackness,  towards  which  all  the  hosts  of 
demons,  crowding  down  through  the  successive  hells,  forever  turn  their 
eager  faces  away  from  God.  Or  consider  this.  Every  thing  consists  of  a 
great  number  of  perfect  leasts  like  itself:  every  heart  is  an  aggregation 
of  little  hearts,  every  lung  an  aggregation  of  little  lungs,  every  eye  an 


MODERN   DOCTRINE   OF  A  FUTURE   LIFE.  437 

aggregation  of  little  eyes.  Following  out  the  principle,  every  society  in 
the  spiritual  world  is  a  group  of  spirits  arranged  in  the  form  of  a  man, 
every  heaven  is  a  gigantic  man  composed  of  an  immense  number  of  in- 
dividuals, and  all  the  heavens  together  constitute  one  Grand  Man, — a 
countless  number  o^  the  most  intelligent  angels  forming  the  head,  a  stu- 
pendous organization  of  the  most  affectionate  making  the  heart,  the 
most  humble  going  to  the  feet,  the  most  useful  attracted  to  the  hands, 
and  so  on  through  every  part. 

With  exceptions,  then,  we  regard  Swedenborg's  doctrine  of  the  future 
life  as  a  free  poetic  presentment,  not  as  a  severe  scientific  statement,—* 
of  views  true  in  moral  principle,  not  of  facts  real  in  literal  detail.  His 
imagination  and  sentiment  are  mathematical  and  ethical  instead  of 
aesthetic  and  passionate.  Milk  seems  to  run  in  his  veins  instead  of 
blood,  but  he  is  of  truthfulness  and  charity  all  compact.  We  think  it 
most  probable  that  the  secret  of  his  supposed  inspiration  was  the  abnor- 
mal frequent  or  chronic  turning  of  his  mind  into  what  is  called  the 
ecstatic  or  clairvoyant  state.  This  condition  being  spontaneously  in- 
duced, while  he  yet,  in  some  unexplained  manner,  retained  conscious  pos- 
session and  control  of  his  usual  faculties,  he  treated  his  subjective  con- 
ceptions as  objective  realities,  believed  his  interior  contemplations  were 
accurate  visions  of  facts,  and  took  the  strange  procession  of  systematic 
reveries  through  his  teeming  brain  for  a  scenic  revelation  of  the  exhaust- 
ive mysteries  of  heaven  and  hell. 

"  Each  wondrous  guess  beheld  the  truth  it  sought, 
And  inspiration  flash'd  from  what  was  thought." 

This  hypothesis,  taken  in  conjunction  with  the  comprehensiveness  of  his 
mind,  the  vastness  of  his  learning,  the  integral  correctness  of  his  con- 
science, and  his  disciplined  habits  of  thought,  will  go  far  towards  explain- 
ing the  unparalleled  phenomenon  of  his  theological  works ;  and,  though 
it  leaves  many  things  unaccounted  for,  it  seems  to  us  more  credible  than 
any  other  which  has  yet  been  suggested. 

The  last  of  the  three  prominent  phenomena  which — as  before  said — 
followed  the  Protestant  Keformation  was  rationalism, — an  attempt  to  try 
all  religious  questions  at  the  tribunal  of  reason  and  by  the  tests  of  con- 
science. The  great  movement  led  by  Luther  was  but  one  element  in  a 
numerous  train  of  influences  and  events  all  yielding  their  different  con- 
tributions to  that  resolute  rationalistic  tendency  which  afterwards  broke 
out  so  powerfully  in  England,  France,  and  Germany,  and,  spreading 
thence  into  every  country  in  Christendom,  has  been,  in  secret  and  in 
public,  with  slow,  sure  steps,  irresistibly  advancing  ever  since.  In  the 
history  of  scholasticism  there  were  three  distinct  epochs.  The  first 
period  was  characterized  by  the  servile  submission  and  conformity  of 
philosophy  to  the  theology  dictated  by  the  Church.  The  second  period 
was  marked  by  the  formal  alliance  and  attempted  reconciliation  of  phi- 
losophy and  theology.     The  third  period  saw  an  ever-increasing  jealousy 


438  MODERN  DOCTRINE  OF  A  FUTURE  LIFE. 


and  separation  between  the  philosophers  and  the  theologians.*^  Many 
an  adventurous  thinker  pushed  his  speculations  beyond  the  limits  of  the 
established  theology,  and  deliberately  dissented  from  the  orthodox 
standards  in  his  conclusions.  Perhaps  Abelard,  who  openly  strove  to 
put  all  the  Church-dogmas  in  forms  acceptable  to  |)hilosophy,  and  who 
did  not  hesitate  to  reject  in  many  instances  what  seemed  to  him  un- 
reasonable, deserves  to  be  called  the  father  of  rationalism.  The  works 
of  Des  Cartes,  Leibnitz,  Wolf,  Kant's  "Eeligion  within  the  Bounds  of 
Pure  Reason,"  together  with  the  influence  and  the  writings  of  many 
other  eminent  philosophers,  gradually  gave  momentum  to  the  impulse 
and  popularity  to  the  habits  of  free  thought  and  criticism  even  in  the 
realm  of  theology.  The  dogmatic  scheme  of  the  dominant  Church  was 
firmly  seized,  many  errors  shaken  out  to  the  light  and  exposed,  and 
many  long-received  opinions  questioned  and  flung  into  doubt.*^  The 
authenticity  of  many  of  the  popular  doctrines  regarding  the  future  life 
could  not  fail  to  be  denied  as  soon  as  it  was  attempted — -as  was  extensively 
done  about  the  middle  of  the  eighteenth  century — to  demonstrate  them 
by  mathematical  methods,  with  all  the  array  of  axioms,  theorems,  lem- 
mas, doubts,  and  solutions.  Fliigge  has  historically  illustrated  the  em- 
ployment of  this  method  at  considerable  length.** 

The  essence  of  rationalism  is  the  affirmation  that  neither  the  Fathers, 
nor  the  Church,  nor  the  Scriptures,  nor  all  of  them  together,  can  right- 
fully establish  any  proposition  opposed  to  the  logic  of  sound  philosophy, 
the  principles  of  reason,  and  the  evident  truth  of  nature.  Around  this 
thesis  the  battle  has  been  fought  and  the  victory  won;  and  it  will  stand 
with  spreading  favor  as  long  as  there  are  unenslaved  and  cultivated  minds 
in  the  world.  This  position  is,  in  logical  necessity,  and  as  a  general  thing 
in  fact,  that  of  the  large  though  loosely-cohering  body  of  believers  known 
a^  "Liberal  Christians;"  and  it  is  tacitly  held  by  still  larger  and  ever- 
growing numbers  nominally  connected  with  sects  that  officially  eschew 
it  with  horror.  The  result  of  the  studies  and  discussions  associated  with 
this  principle,  so  far  as  it  relates  to  the  subject  before  us,  has  been  the 
rejection  of  the  following  popular  doctrines : — the  plenary  inspiration  of 
the  Scriptures  as  an  ultimate  authority  in  matters  of  belief;  uncondi- 
tional predestination;  the  satisfaction-theory  of  the  vicarious  atone- 
ment; the  visible  second  coming  of  Christ,  in  person,  to  burn  up  the 
world  and  to  hold  a  general  judgment;  the  intermediate  state  of  souls; 
the  resurrection  of  the  body ;  a  local  hell  of  material  fire  in  the  bowels 
of  the  earth ;  the  eternal  damnation  of  the  wicked.     These  old  dogmas,** 


12  CouBin,  Hist.  Mod.  Phil.,  lect.  ix. 

13  StaUdlin,  Gescbichte  des  Rationalismus.  Saintes,  Histoire  Critique  du  Rationalisme  en  AUe- 
magne,  Eng.  trans,  by  Dr.  Beard. 

14  Gescbichte  des  Glaubens  an  Unsterblichkeit,  u.  s.  f.,  th.  iii.  abth.  ii.  ss.  281-289. 

16  They  are  defended  in  all  their  literal  grossness  in  the  two  following  works,  both  recent  publica- 
tions. The  World  to  Come ;  by  the  Rev,  James  Cochrane.  Der  Tod,  das  Todtenreich,  und  der  Zu- 
stand  der  abgeschiedenen  Seelen ;  von  P.  A,  May  wahlen. 


MODERN 'DOCTRINE  OF  A  FUTURE  LIFE.  *         439 


scarcely  changed,  still  remain  in  the  stereotyped  creeds  of  all  the  pro- 
minent denominations;  but  they  slumber  there  to  an  astonishing  ex- 
tent unrealized,  unnoticed,  unthought  of,  by  the  great  multitude  of  com- 
mon believers,  while  every  consciously  rationaj  investigator  vehemently 
repudiates  them.  To  every  candid  mind  that  has  really  studied  their 
nature  and  proofs  their  absurdity  is  now  transparent  on  all  the  grounds 
alike  of  history,  metaphysics,  morals,  and  science. 

The  changes  of  the  popular  Christian  belief  in  regard  to  three  salient 
points  have  been  especially  striking.  First,  respecting  the  immediate 
fate  of  the  dead, — an  intermediate  state.  The  predominant  Jewish  doc- 
trine was  that  all  souls  went  indiscriminately  into  a  sombre  under-world, 
where  they  awaited  a  resurrection.  The  earliest  Christian  view  preva- 
lent was  the  same,  with  the  exception  that  it  divided  that  place  of  de- 
parted spirits  into  two  parts, — a  painful  for  the  bad,  a  pleasant  for  the 
good.  The  next  opinion  that  prevailed — the  Roman  Catholic — was  the 
same  as  the  foregoing,  with  two  exceptions:  it  established  a  purgatory 
in  addition  to  the  previous  paradise  and  hell,  and  it  opened  heaven  itself 
for  the  immediate  entrance  of  a  few  spotless  souls.  Pope  John  XXII., 
as  Gieseler  shows,  was  accused  of  heresy  by  the  theological  doctors  of 
Paris  because  he  declared  that  no  soul  could  enter  heaven  and  enjoy  the 
beatific  vision  until  after  the  resurrection.  Pope  Benedict  XII.  drew  up 
a  list  of  one  hundred  and  seventeen  heretical  opinions  held  by  the  Ar- 
menian Christians.  One  of  these  notions  was  that  the  souls  of  all  de- 
ceased adults  wander  in  the  air  until  the  Day  of  Judgment,  neither  hell, 
paradise,  nor  heaven  being  open  to  them  until  after  that  day.  Thomas 
Aquinas  says,  "  Each  soul  at  death  immediately  flies  to  its  appointed  place, 
whether  in  hell  or  in  heaven,  being  without  the  body  until  the  resurrec- 
tion, with  it  afterwards."^^  Then  came  the  dogma  of  the  orthodox  Pro- 
testants, slightly  varying  in  the  different  sects,  but  generally  agreeing  that 
at  death  all  redeeraed  souls  pass  instantly  to  heaven  and  all  unredeemed 
souls  to  hell."  The  principal  variation  from  this  among  believers  within 
the  Protestant  fellowship  has  been  the  notion  that  the  souls  of  all  men 
die  or  sleep  with  the  body  until  the  Day  of  Judgment, — a  notion  which 
peeps  out  here  and  there  in  superstitious  spots  along  the  pages  of  eccle- 
siastical history,  and  which  has  found  now  and  then  an  advocate  during 
the  last  century  and  a  half.  The  Council  of  Elvin,  in  Spain,  forbade 
the  lighting  of  tapers  in  churchyards,  lest  it  should  disturb  the  souls 
of  the  deceased  buried  there.  At  this  day,  in  prayers  and  addresses  at 
funerals,  no  phrases  are  more  common  than  those  alluding  to  death  as  a 
sleep,  and  implying  that  the  departed  one  is  to  slumber  peacefully  in  his 
grave  until  the  resurrection.  And  yet,  at  the  same  time,  by  the  same 
persons  contrary  ideas  are  frequently  expressed.  The  truth  is,  the  sub- 
is  Summa  iii.  in  Suppl.  69.  2. 

IT  Confesaion  of  Faith  of  the  Church  of  Scotland,  ch.  xxxii.  Calyin,  Institutes,  lib.  iii.  cap.  xxv. ; 
and  his  Psychopannychia.  Quenstedt  also  affirms  it.  Likewise  the  Confession  of  Faith  of  the  West- 
minster Divines,  art.  xxxii.,  says,  "  Souls  neither  die  nor  sleep,  but  go  immediately  to  heaven  or  hell.** 


440  MODERN   DOCTRINE   OF   A  FUTURE   LIFE. 


ject,  owing  to  the  contradictions  between  their  creed  and  their  reason, 
is  left  by  most  persons  in  hopeless  confusion  and  uncertainty.  They 
have  no  determinately  reconciled  and  conscious  views  of  their  own. 
Rationalism  sweeps  away  all  the  foregoing  incongruous  medley  at  once, 
denying  that  we  know  any  thing  about  the  precise  localities  of  heaven 
and  hell,  or  the  destined  order  of  events  in  the  hidden  future  of  separate 
souls ;  affirming  that  all  we  should  dare  to  say  is  simply  that  the  souls 
whether  of  good  or  of  bad  men,  on  leaving  the  body,  go  at  once  into  a 
spiritual  state  of  being,  where  they  will  live  immortally,  as  God  decrees, 
never  returning  to  be  reinvested  with  the  vanished  charnel-houses  of 
clay  they  once  inhabited. 

Secondly,  the  thought  that  Christ  after  his  death  descended  into  the 
under-world  to  ransom  mankind,  or  a  part  of  mankind,  from  the  doom 
there,  is  in  the  foundation  of  the  apostolic  theology.  It  was  a  central 
element  in  the  belief  of  the  Fathers,  and  of  the  Church  for  fourteen 
hundred  years.  None  of  the  prominent  Protestant  reformers  thought 
of  denying  it.  Calvin  lays  great  stress  on  it,^®  jEpinus  and  others,  at 
Hamburg,  maintained  that  Christ's  descent  was  a  part  of  his  humilia- 
tion, and  that  in  it  he  suffered  unutterable  pains  for  us.  On  the  other 
hand,  Melancthon  and  the  Wittenbergers  held  that  the  descent  was  a 
part  of  Christ's  triumph,  since  by  it  he  won  a  glorious  victory  over  the 
powers  of  hell.^'  But  gradually  the  importance  and  the  redeeming 
effects  attached  to  Christ's  descent  into  hell  were  transferred  to  his  death  on 
the  cross.  Slowly  the  primitive  dogma  dwindled  away,  and  finally  sunk 
out  of  sight,  through  an  ever-encroaching  disbelief  in  the  physical  con- 
ditions on  which  it  rested  and  in  the  pictorial  environments  by  which  it 
was  recommended.  And  now  it  is  scarcely  ever  heard  of,  save  when 
brought  out  from  old  scholastic  tomes  by  some  theological  delver. 
Baumgarten-Crusius  has  learnedly  illustrated  the  important  place  long 
held  by  this  notion,  and  well  shown  its  gradual  retreat  into  the  un- 
noticed background.^" 

The  other  particular  doctrine  which  we  said  had  undergone  remark- 
able change  is  in  regard  to  the  number  of  the  saved.  A  blessed  im- 
provement has  come  over  the  popular  Christian  feeling  and  teaching  in 
respect  to  this  momentous  subject.  The  Jews  excluded  from  salvation 
all  but  their  own  strict  ritualists.  The  apostles,  it  is  true,  excluded  none 
but  the  stubbornly  wicked.  But  the  majority  of  the  Fathers  virtually 
allowed  the  possibility  of  salvation  to  few  indeed.  Chrysostom  doubted 
if  out  of  the  hundred  thousand  souls  constituting  the  Christian  popula- 
tion of  Antioch  in  his  day  one  hundred  would  be  saved  !^^  And  when 
we  read,  with  shuddering  soul,  the  calculations  of  Cornelius  k  Lapide,  or 
the  celebrated  sermon  of  Massillon  on  the  "Small  Number  of  the  Saved," 

18  Institutes,  lib.  ii.  cap.  16,  sects.  16, 19. 

w  Ledderhose,  Life  of  Melancthon,  Eng.  trans,  by  Krotel,  ch.  xxx, 

20  Compendium  der  Christliche  Dogmengeschichte,  thl.  ii,  sects.  100-109. 

21  In  Acta  Apostolorum,  homil.  xxiv. 


MODERN   DOCTRINE  OF  A  FUTURE   LIFE.  441 


we  are  compelle4  to  confess  that  they  fairly  represent  the  almost  uni- 
versal sentiment  and  conviction  of  Christendom  for  more  than  seventeen 
hundred  years.  A  quarto  volume  published  in  London  in  1680,  by  Du 
Moulin,  called  "Moral  Keflections  upon  the  Number  of  the  Elect," 
affirmed  that  not  one  in  a  million,  from  Adam  down  to  our  times,  shall 
be  saved.  A  flaming  execration  blasted  the  whole  heathen  world,^'' 
and  a  metaphysical  quibble  doomed  ninety-nine  of  every  hundred 
in  Christian  lands.  Collect  the  whole  relevant  theological  literature 
of  the  Christian  ages,  from  the  birth  of  Tertullian  to  the  death  of 
Jonathan  Edwards,  strike  the  average  pitch  of  its  doctrinal  temper, 
and  you  will  get  this  result : — that  in  the  field  of  human  souls  Satan  is 
the  harvester,  God  the  gleaner;  hell  receives  the  whole  vintage  in  its 
wine-press  of  damnation,  heaven  obtains  only  a  few  straggling  clusters 
plucked  for  salvation.  The  crowded  wains  roll  staggerijig  into  the  iron 
doorways  of  Satan's  fire-and-brimstone  barns ;  the  redeemed  vestiges  of 
the  world-crop  of  men  are  easily  borne  to  heaven  in  the  arms  of  a  few 
weeping  angels.  How  different  is  the  prevailing  tone  of  preaching  and 
belief  now  !  What  a  cheerful  ascent  of  views  from  the  mournful  passage 
of  the  dead  over  the  river  of  oblivion  fancied  by  the  Greeks,  or  the  ex- 
cruciating passage  of  the  river  of  fire  painted  by  the  Catholics,  to  the 
happy  passage  of  the  river  of  balm,  healing  every  weary  bruise  and  sor- 
row, promised  by  the  Universalists !  It  is  true,  the  old  harsh  exclusive- 
ness  is  still  organically  imbedded  in  the  established  creeds,  all  of  which 
deny  the  possibility  of  salvation  beyond  the  little  circle  who  vitally 
appropriate  the  vicarious  atonement  of  Christ ;  but  then  this  is,  for  the 
most  part,  a  dead  letter  in  the  creeds.  In  the  hearts  and  in  the  candid 
confessions  of  all  but  one  in  a  thousand  it  is  discredited  and  sincerely 
repelled  as  an  abomination  to  human  nature,  a  reflection  against  God,  an 
outrage  upon  the  substance  of  ethics.  Remorseless  bigots  may  gloat  and 
exult  over  the  thought  that  those  who  reject  their  dogmas  shall  be  thrust 
into  the  roaring  fire-gorges  of  hell ;  but  a  better  spirit  is  the  spirit  of  the 
age  we  live  in  ;  and,  doubtless,  a  vast  majority  of  the  men  we  daily  meet 
really  believe  that  all  who  try  to  the  best  of  their  ability,  according  to 
their  light  and  circumstances,  to  do  what  is  right,  in  the  love  of  God  and 
man,  shall  be  saved.  In  that  moving  scene  of  the  great  dramatist  where 
the  burial  of  the  innocent  and  hapless  Ophelia  is  represented,  and 
Laertes  vainly  seeks  to  win  from  the  Church-official  the  full  funeral-rites 
of  religion  over  her  grave,  the  priest  may  stand  for  the  false  and  cruel 
ritual  spirit,  the  brother  for  the  just  and  native  sentiment  of  the  human 
heart.     Says  the  priest, — 

"  We  should  prof  ant  the  service  of  the  dead 
To  sing  a  requiem  and  such  rest  to  her 
As  to  peace-parted  souls." 


ss  Gotze,Ueber  die  Neue  Meinung  von  derSeligkeit  der  angeblich  guten  und  redlichen  Seelenunter 
Juden,  Ileiden,  und  Tiirken  durch  Christum,  ohne  dass  sie  an  ihn  glauben. 


442  MODERN  DOCTRINE   OF   A   FUTURE   LIFE 

And  Laertes  replies, — 

*  "  Lay  her  in  the  earth ; 

And  from  her  fair  and  unpoUuted  flesh 
Shall  violets  spring.    I  tell  thee,  churljsh  priest, 
A  ministering  angel  shall  my  sister  be 
When  thou  liest  howling." 

Indeed,  vlio  that  has  a  heart  in  his  bosom  would  not  be  ashamed  not  to 
sympathize  with  the  gentle-hearted  Burns  when  he  expresses  even  to  the 
devil  himself  the  quaint  and  kindly  wish, — 

"Oh  wad  ye  tak'  a  thought  and  mend!" 

The  creeds  and  the  priests,  in  congenial  alliance  with  many  evil  things, 
may  strive  to  counteract  this  progressive  self-emancipation  from  cruel 
falsehoods  and  superstitions,  but  in  vain.  The  terms  of  salvation  are 
seen  lying  in  the  righteous  will  of  a  gracious  God,  not  in  the  heartless 
caprice  of  a- priesthood  nor  in  the  iron  gripe  of  a  set  of  dogmas.  The 
old  priestly  monopoly  over  the  way  to  heaven  has  been  taken  off  in  the 
knowledge  of  the  enlightened  present,  and,  for  all  who  have  unfettered 
feet  to  walk  with,  the  passage  to  God  is  now  across  a  free  bridge.  The 
ancient  exactors  may  still  sit  in  their  toll-house  creeds  and  confessionals ; 
but  their  authority  is  gone,  and  the  virtuous  traveller,  stepping  from  the 
ground  of  time  upon  the  planks  that  lead  over  into  eternity,  smiles  as  he 
passes  scot-free  by  their  former  taxing  terrors.  The  reign  of  sacrament- 
alists  and  dogmatists  rapidly  declines.  Reason,  common  sentiment,  the 
liberal  air,  the  best  and  strongest  tendencies  of  the  people,  are  against 
them  to-day,  and  will  be  more  against  them  in  every  coming  day.  Every 
successive  explosion  of  the  Second-Adventist  fanaticism  will  leave  less 
of  that  element  behind.  Its  rage  in  America,  under  the  auspices  of 
Miller,  in  the  nineteenth  century,  was  tame  and  feeble  when  compared 
with  the  terror  awakened  in  Europe  in  the  fifteenth  century  by  Stofler's 
prediction  of  an  approaching  cornet.'^  Every  new  discovery  of  the  har- 
monies of  science,  and  of  the  perfections  of  nature,  and  of  the  develop- 
ments of  the  linear  logic  of  God  consistently  unfolding  in  implicated 
sequences  of  peaceful  order  unperturbed  by  shocks  of  failure  and 
epochs  of  remedy,  will  increase  and  popularize  an  intelligent  faith  in  the 
original  ordination  and  the  intended  permanence  of  the  present  consti- 
tution of  things.  Finally  men  will  cease  to  be  looking  up  to  see  the 
blue  dome  cleave  open  for  the  descent  of  angelic  squadrons  headed  by 
the  majestic  Son  of  God,  the  angry  breath  of  his  mouth  consuming  the 
world,— cease  to  expect  salvation  by  any  other  method  than  that  of  ear- 
nest and  devout  truthfulness,  love,  good  works,  and  pious  submissiveness 
to  God, — cease  to  fancy  that  their  souls,  after  waiting  through  the  long 
sleep  or  separation  of  death,  will  return  and  take  on  their  old  bodies 
again.  Recognising  the  Divine  plan  for  training  souls  in  this  lower  and 
transient  state  for  a  higher  and  immortal  state,  they  will  endeavor,  in 

28  Bayle,  Historical  Dictionary,  art.  Stofler,  note  B. 


MODERN  DOCTRINE   OF  A  FUTURE   LIFE.  443 


natural  piety  and  mutual  love,  while  they  live,  to  exhaust  the  genuine 
uses  of  the  world  that  now  is,  and  thus  prepare  themselves  to  enter  with 
happiest  auspices,  when  they  die,  the  world  prepared  for  them  beyond 
these  mortal  shores. 

These  cheerful  prophecies  must  be  verified  in  the  natural  course  of 
things.  The  rapid  spread  of  the  doctrine  of  a  future  life  taught  by  the 
"  Spirit-rappers"  is  a  remarkable  revelation  of  the  great  extent  to  which 
the  minds  of  the  common  people  have  at  last  become  free  from  the  long 
domination  of  the  ecclesiastical  dogmas  on  that  subject.  The  leading 
representatives  of  the  "  Spiritualists"  affirm,  with  much  unanimity,  the 
most  comforting  conclusions  as  to  the  condition  of  the  departed.  They 
exclude  all  wrath  and  favoritism  from  the  disposition  of  the  Deity.  They 
have  little — in  fact,  they  often  have  nothing  whatever — to  say  of  hell. 
They  emphatically  repudiate  the  ordinarily-taught  terms  of  salvation, 
and  deny  the  doctrine  of  hopeless  reprobation.  All  death  is  beautiful 
and  progressive.  *'  Every  form  and  thing  is  constantly  growing  lovelier 
and  every  sphere  purer."  The  abode  of  each  soul  in  the  future  state  is 
determined,  not  by  decrees  or  dogmas  or  forms  of  any  kind,  but  by  qua- 
lities of  character,  degrees  of  love,  purity,  and  wisdom.  There  are  seven 
ascending  spheres,  each  more  abounding  than  the  one  below  it  in  beau- 
ties, glories,  and  happiness.  "  The  first  sphere  is  the  natural ;  the  second, 
the  spiritual ;  the  third,  the  celestial ;  the  fourth,  the  supernatural ;  the 
fifth,  the  superspiritual ;  the  sixth,  the  supercelestial ;  the  seventh,  the 
Infinite  Vortex  of  Love  and  Wisdom."^*  Whatever  be  thought  of  the 
pretensions  of  this  doctrine  to  be  a  Divine  revelation,  whatever  be 
thought  of  its  various  psychological,  cosmological,  and  theological  charac- 
teristics, its  ethics  are  those  of  natural  reason.  It  is  wholly  irreconcilable 
with  the  popular  ecclesiastical  system  of  doctrines.  Its  epidemic  diffu- 
sion until  now — ^burdened  as  it  is  with  such  nauseating  accompaniments 
of  crudity  and  absurdity,  it  reckons  its  adherents  by  millions— is  a  tre- 
miendous  evidence  of  the  looseness  with  which  the  old,  cruel  dogmas  sit 
on  the  minds  of  the  masses  of  the  people,  and  of  their  eager  readiness 
to  welcome  more  humane  views. 

In  science  the  erroneous  doctrines  of  the  Middle  Age  are  now  generally 
discarded.  The  mention  of  them  but  provokes  a  smile  or  awakens  surprise. 
Yet,  as  compared  with  the  historic  annals  of  our  race,  it  is*  but  recently 
that  the  true  order  of  the  solar  system  has  been  unveiled,  the  weight  of 
the  air  discovered,  the  circulation  of  the  blood  made  known,  the  phe- 
nomena of  insanity  intelligently  studied,  the  results  of  physiological 
chemistry  brought  to  light,  the  symmetric  domain  and  sway  of  cal- 
culable law  pushed  far  out  in  every  direction  of  nature  and  experience. 
It  used  to  be  supposed  that  digestion  was  effected  by  means  of  a  mechani- 
cal power  equal  to  many  tons.  Borelli  asserted  that  the  muscular  force 
of  the  heart  was  one  hundred  and  eighty  thousand  pounds.      These 

8*  Andrew  Jackson  Davis,  Nature's  Divine  Revelations,  sects.  192-203. 


444  MODERN   DOCTRINE   OF  A  FUTURE   LIFE. 


absurd  estimates  only  disappeared  when  the  properties  of  the  gastric 
juice  were  discerned.  The  method  in  which  we  distinguish  the  forms 
and  distances  of  objects  was  not  understood  until  Berkeley  published  his 
*'  New  Theory  of  Vision."  Few  persons  are  aware  of  the  opposition  of 
bigotry,  stolidity,  and  authority  against  which  the  brilliant  advances  of 
scientific  discovery  and  mechanical  invention  and  social  improvement 
have  been  forced  to  contend,  and  in  despite  of  which  they  have  slowly 
won  their  way.  Excommunications,  dungeons,  fires,  sneers,  polite  per- 
secution, bitter  neglect,  tell  the  story,  from  the  time  the  Athenians 
banned  Anaxagoras  for  calling  the  sun  a  mass  of  fire,  to  the  day  an  Eng- 
lish mob  burned  the  warehouses  of  Arkwright  because  he  had  invented 
the  spinning-jenny.  But,  despite  all  the  hostile  energies  of  establish- 
ment, prejudice,  and  scorn,  the  earnest  votaries  of  philosophical  truth 
have  studied  and  toiled  with  ever-accumulating  victories,  until  now  a 
hundred  sciences  are  ripe  with  emancipating  fruits  and  perfect  freedom 
to  be  taught.  Kailroads  gird  the  lands  with  ribs  of  trade,  telegraphs 
thread  the  airs  with  electric  tidings  of  events,  and  steamships  crease  the 
seas  with  channels  of  foam  and  fire.  There  is  no  longer  danger  of  any 
one  being  put  to  death,  or  even  being  excluded  from  the  "  best  society," 
for  saying  that  the  earth  moves.  An  eclipse  cannot  be  regarded  as  the 
frown  of  God  when  it  is  regularly  foretold  with  certainty.  The  measure- 
ment of  the  atmosphere  exterminated  the  wiseacre  proverb,  "  Nature 
abhors  a  vacuum,"  by  the  burlesque  addition,  **  but  only  for  the  first  thirty- 
two  feet."  The  madman  cannot  be  looked  on  as  divinely  inspired,  his 
words  to  be  caught  as  oracles,  or  as  possessed  by  a  devil,  to  be  chained  and 
scourged,  since  Pinel's  great  work  has  brought  insanity  within  the  range 
of  organic  disease.  When  Franklin's  kite  drew  electricity  from  the  cloud 
to  his  knuckle,  the  superstitious  theory  of  thunder  died  a  natural  death. 
The  vast  progress  effected  in  all  departments  of  physical  science 
during  the  last  four  centuries  has  not  been  made  in  any  kindred  degree 
in  the  prevailing  theology.  Most  of  the  harsh,  unreasonable  tenets  of 
the  elaborately  morbid  and  distorted  mediaeval  theology  are  still  retained 
in  the  creeds  of  the  great  majority  of  Christendom.  The  causes  of  this 
difference  are  plain.  The  establishment  of  newly-discovered  truths  in 
material  science  being  less  intimately  connected  with  the  prerogatives 
of  the  ruling  classes,  less  clearly  hostile  to  the  permanence  of  their 
power,  they  have  not  offered  so  pertinacious  an  opposition  to  progress  in 
this  province :  they  have  yielded  a  much  larger  freedom  to  physicists 
than  to  moralists,  to  discoverers  of  mathematical,  chemical,  and  mechani- 
cal law  than  to  reformers  of  political  and  religious  thought.  Livy  tells 
us  that,  in  the  five  hundred  and  seventy-third  year  of  Eome,  some  con- 
cealed books  of  Numa  were  found,  which,  on  examination  by  the  priests, 
— being  thought  injurious  to  the  established  religion, — were  ordered  to  be 
burned.2^    rpj^^  charge  was  not  that  they  were  ungenuine,  nor  that  their 

26  Lib.  xl.  cap.  xxix. 


MODERN  DOCTRINE   OF   A  FUTURE   LIFE.  445 


contents  were  false ;  but  they  were  dangerous.  In  the  second  century, 
an  imperial  decree  forbade  the  reading  of  the  Sibylline  Oracles,  because 
they  contained  prophecies  of  Christ  and  doctrines  of  Christianity.  By 
an  act  of  the  English  Parliament,  in  the  middle  of  the  seventeenth 
century,  every  copy  of  the  Eacovian  Catechism  (an  exposition  of  the 
Socinian  doctrine)  that  could  be  obtained  was  burned  in  the  streets. 
The  Index  Expurgatorius  for  Catholic  countries  is  still  freshly  filled 
every  year.  And  in  Protestant  countries  a  more  subtle  and  a  more 
effectual  influence  prevents,  on  the  part  of  the  majority,  the  candid  pe- 
rusal of  all  theological  discussions  which  are  not  pitched  in  the  orthodox 
key.  Certain  dogmas  are  the  absorbed  thought  of  the  sects  which  defend 
them :  no  fresh  and  independent  thinking  is  to  be  expected  on  those 
subjects,  no  matter  how  purely  fictitious  these  secretions  of  the  brain  of 
the  denomination  or  of  some  ancient  leader  may  be,  no  matter  how 
glaringly  out  of  keeping  with  the  intelligence  and  liberty  which  reign  in 
other  realms  of  faith  and  feeling.  There  is  nowhere  else  in  the  world  a 
tyranny  so  pervasive  and  despotic  as  that  which  rules  in  the  department 
of  theological  opinion.  The  prevalent  slothful  and  slavish  surrender  of 
the  grand  privileges  and  duties  of  individual  thought,  independent  per- 
sonal conviction  and  action  in  religious  matters,  is  at  once  astonishing, 
pernicious,  and  disgraceful.  The  effect  of  entrenched  tradition,  priestly 
directors,  a  bigoted,  overawing,  and  persecuting  sectarianism,  is  nowhere 
else  a  hundredth  part  so  powerful  or  so  extensive. 

In  addition  to  the  bitter  determination  by  interested  persons  to  sup- 
press reforming  investigations  of  the  doctrines  which  hold  their  private 
prejudices  in  supremacy,  and  to  the  tremendous  social  prestige  of  old  esta- 
blishment, another  cause  has  been  active  to  keep  theology  stationary 
while  science  has  been  making  such  rapid  conquests.  Science  deals  with 
tangible  quantities,  theology  with  abstract  qualities.  The  cultivation  of 
the  former  yields  visible  practical  results  of  material  comfort ;  the  culti- 
vation of  the  latter  yields  only  inward  spiritual  results  of  mental  welfare. 
Accordingly,  science  has  a  thousand  resolute  votaries  where  theology 
has  one  unshackled  disciple.  At  this  moment,  a  countless  multitude, 
furnished  with  complex  apparatus,  are  ransacking  every  nook  of  nature, 
and  plucking  trophies,  and  the  world  with  honoring  attention  reads 
their  reports.  But  how  few  with  competent  preparation  and  equipment, 
with  fearless  consecration  to  truth,  unhampered,  with  fresh  free  vigor, 
are  scrutinizing  the  problems  of  theology,  enthusiastically  bent  upon 
refuting  errors  and  proving  verities !  And  what  reception  do  the  con- 
clusions of  those  few  meet  at  the  hands  of  the  public?  Surely  not 
prompt  recognition,  frank  criticism,  and  grateful  acknowledgment  or 
courteous  refutation.  No ;  but  studied  exclusion  from  notice,  or  sophisti- 
cal evasions  and  insulting  vituperation.  What  a  striking  and  painful 
contrast  is  afforded  by  the  generous  encouragement  given  to  the  students 
of  science  by  the  annual  bestowment  of  rewards  by  the  scientific  socie- 
ties— such  as  the  Cuvier  Prize,  the  Eoyal  Medal,  the  Eumford  Medal— 

29 


446.  MODERN   DOCTRINE   OF   A   FUTURE   LIFE: 


and  the  jealous  contempt  and  assaults  visited  by  the  sectarian  authorities 
upon  those  earnest  students  of  theology  who  venture  to  propose  any  inno- 
vating improvement !  Suppose  there  were  annually  awarded  an  Aqumas 
Prize,  a  Fen61on  Medal,  a  Calvin  Medal,  a  Luther  Medal,  a  Channing 
Medal,  not  to  the  one  who  should  present  the  most  ingenious  defence  of 
any  peculiar  tenet  of  one  of  those  masters,  but  to  him  who  should  offer 
the  most  valuable  fresh  contribution  to  theological  truth !  What  should 
we  think  if  the  French  Institute  offered  a  gold  medal  every  year  to  the 
astronomer  who  presented  the  ablest  essay  in  support  of  the  Ptolemaic 
system,  or  if  the  Royal  Society  voted  a  diploma  for  the  best  method  of 
casting  nativities?  Such  is  the  course  pursued  in  regard  to  dogmatic 
theology.  The  consequence  has  been  that  while  elsewhere  the  ultimate 
standard  by  which  to  try  a  doctrine  is.  What  do  the  most  competent 
judges  say  ?  What  does  unprejudiced  reason  dictate?  What  does  the  great 
harmony  of  truth  require  ?  in  theology  it  is.  What  do  the  committed  priests 
say?  How  does  it  comport  with  the  old  traditions? 

We  read  in  Ihe  Hak-ul-Yakeen  that  the  envoy  of  Herk,  Emperor  of 
R<im,  once  said  to  the  prophet,  "You  summon  people  to  a  Paradise 
whose  extent  includes  heaven  and  earth:  where,  then,  is  hell?"  Mo- 
hammed replied,  "When  day  comes,  where  is  night?"  That  is  to  say, — 
according  to  the  traditionary  glosses, — as  day  and  night  are  opposite,  so 
Paradise  is  at  the  zenith  and  hell  at  the  nadir.  Yes ;  but  if  Paradise  be 
above  the  heavens,  and  hell  below  the  seventh  earth,  then  how  can  Sir§,t 
be  extended  over  hell  for  people  to  pass  to  Paradise?  "We  reply,"  say 
the  authors  of  the  Hak-ul-Yakeen,  "that  speculation  on  this  subject  is 
not  necessary,  nor  to  be  regarded.  Implicit  faith  in  what  the  prophets 
have  revealed  must  be  had ;  and  explanatory  surmises,  which  are  the 
occasion  of  Satanic  doubts,  must  not  be  indulged."^^  Certainly  this  ex- 
clusion of  reason  cannot  always  be  suffered.  It  is  fast  giving  way  already. 
And  it  is  inevitable  that,  when  reason  secures  its  right  and  bears  its  right- 
ful fruits  in  moral  subjects  as  it  now  does  in  physical  subjects,  the  medi- 
aeval theology  must  be  rejected  as  mediaeval  science  has  been.  It  is  the 
common  doctrine  of  the  Church  that  Christ  now  sits  in  heaven  in  a 
human  body  of  flesh  and  blood.  Calvin  separated  the  Divine  nature  of 
Christ  from  this  human  body;  but  Luther  made  the  two  natures  in- 
separable and  attributed  ubiquity  to  the  body  in  which  they  reside,  thus 
asserting  the  omnipresence  of  a  material  human  body,  a  bulk  of  a  hundred 
and  fifty  pounds'  weight  more  or  less.  He  furiously  assailed  Zwingle's  ob- 
jection to  this  monstrous  nonsense,  as  "a  devil's  mask  and  grandchild  of 
that  old  witch,  mistress  Reason."^''  The  Roman  Church  teaches,  and  her 
adherents  devoutly  believe,  that  the  house  of  the  Virgin  Mary  was 
conveyed  on  the  wings  of  angels  from  Nazareth  to  the  eastern  slope  of 
the  Apennines  above  the  Adriatic  Gulf.^^  The  English  Church,  con- 
sistently interpreted,  teaches  that  there  is  no  salvation  without  baptism 

*«  Merrick,  IIyfi.t-ul-Kuloob,  note  74.  27  Hagenbach,  Dogmengeschichte,  sect.  265,  note  2. 

28  Christian  Remembrancer,  April,  1855.    A  full  and  able  history  of  the  "  Holy  House  of  Loretto." 


MODERN   DOCTRINE   OF   A  FUTURE   LIFE.  447 


by  priests  in  the  line  of  apostolic  succession.  These  are  but  ordinary- 
specimens  of  teachings  still  humbly  received  by  the  mass  of  Christians, 
The  common  distrust  with  which  the  natural  operations  of  reason  are 
regarded  in  the  Church,  the  extreme  reluctance  to  accept  the  conclusions 
of  mere  reason,  seem  to  us  discreditable  to  the  theological  leaders  who 
represent  the  current  creeds  of  the  approved  sects.  Many  an  influential 
theologian  could  learn  invaluable  lessons  from  the  great  guides  in  the 
realm  of  science.  The  folly  which  acute  learned  wise  men  will  be  guilty 
of  the  moment  they  turn  to  theological  subjects,  where  they  do  not  allow 
reason  to  act,  is  both  ludicrous  and  melancholy.  The  victim  of  lycan- 
thropy  used  to  be  burned  alive ;  he  is  now  placed  under  the  careful  treat- 
ment of  skilful  and  humane  physicians.  But  the  heretic  or  infidel  is 
still  thought  to  be  inspired  by  the  devil, — a  fit  subject  for  discipline 
here  and  hell  hereafter.  The  light  shed  abroad  by  the  rising  spirit  of 
rational  investigation  must  gradually  dispel  the  delusions  which  lurk  in 
the  vales  of  theology,  as  it  already  has  dispelled  those  that  formerly 
haunted  the  hills  of  science.  The  spectres  which  have  so  long  terrified  a 
childish  world  will  successively  vanish  from  the  path  of  man  as  advancing 
reason,  in  the  name  of  the  God  of  truth,  utters  its  imperial  "Avaunt!" 

Henry  More  wrote  a  book  on  the  "  Immortality  of  the  Soul,"  printed 
in  London  in  1659,  just  two  hundred  years  ago.  It  is  full  of  beauty, 
acumen,  and  power.  He  was  one  of  the  first  men  of  the  time.  Yet  he 
seriously  elaborates  an  argument  like  this: — "The  scum  and  spots  that 
lie  on  the  sun  are  as  great  an  Argument  that  there  is  no  Divinity  in  him 
as  the  dung  of  Owls  and  Sparrows  that  is  found  on  the  faces  and  shoul- 
ders of  Idols  in  Temples  are  clear  evidences  that  they  are  no  true 
Deities.''^®  He  also  in  good  faith  tells  a  story  like  this: — "That  a  Woman 
with  child,  seeing  a  Butcher  divide  a  Swine's  head  with  a  Cleaver,  brought 
forth  her  Child  with  its  face  cloven  in  the  upper  jaw,  the  palate,  and 
upper  lip  to  the  very  nose."^  The  progress  marked  by  the  contrast  of  the 
scientific  spirit  of  the  present  time  with  the  ravenous  credulity  of  even 
two  centuries  back  must  continue  and  spread  into  every  province.  Some 
may  vilify  it ;  but  in  vain.  Some  may  sophisticate  against  it ;  but  in  vain. 
Some  may  invoke  authority  and  social  persecution  to  stop  it ;  but  in  vain. 
Some  may  appeal  to  the  prejudices  and  fears  of  the  timid ;  but  in  vain. 
Some  may  close  their  own  eyes,  and  hold  their  hands  before  their  neigh- 
bors' eyes,  and  attempt  to  shut  out  the  light ;  but  in  vain.  It  will  go  on. 
It  is  the  interest  of  the  world  that  it  should  go  on.  It  is  the  manly  and 
the  religious  course  to  help  this  progress  with  prudence  and  reverence. 
Truth  is  the  will  of  God,  the  way  he  has  made  things  to  be  and  to  act, 
the  way  he  wishes  free  beings  to  exist  and  to  act.  He  has  ordained  the 
gradual  discovery  of  truth.  And  despite  the  struggles  of  selfish  tyranny, 
and  the  complacence  of  luxurious  ease,  and  the  terror  of  ignorant 
cowardice,  truth  will  be  more  and  more  brought  to  universal  acceptance. 

»  Preface,  p.  10.  » Ibid.  p.  392. 


448  MODERN   DOCTRINE   OF   A   FUTtlRE   LIFE. 


Some  men  have  fancied  their  bodies  composed  of  butter  or  of  glass;  but 
when  compelled  to  move  out  into  the  sunlight  or  the  crowd  they  did  not 
melt  nor  break.^^  Esquirol  had  a  patient  who  did  not  dare  to  bend  her 
thumb,  iest  the  world  should  come  to  an  end.  When  forced  to  bend  it, 
she  was  surprised  that  the  crack  of  doom  did  not  follow. 

The  mechanico-theatrical  character  of  the  popular  theology  is  enough 
to  reveal  its  origin  and  its  fundamental  falsity.  The  difference  between 
its  lurid  and  phantasmal  details  and  the  calm  eternal  verities  in  the 
divinely-constituted  order  of  nature  is  as  great  as  the  difference  between 
those  stars  which  one  sees  in  consequence  of  a  blow  on  the  forehead  and 
those  he  sees  by  turning  his  gaze  to  the  nightly  sky.  To  every  competent 
thinker,  the  bare  appreciation  of  such  a  passage  as  that  which  closes  Cha- 
teaubriand's chapter  on  the  Last  Judgment,  with  the  huge  bathos  of  its 
incongruous  mixture  of  sublime  and  absurd,  is  its  sufficient  refutation  :-^ 
"  The  globe  trembles  on  its  axis ;  the  moon  is  covered  with  a  bloody  veil ; 
the  threatening  stars  hang  half  detached  from  the  vault  of  heaven,  and 
the  agony  of  the  world  commences.  Now  resounds  the  trump  of  the 
angel.  The  sepulchres  burst:  the  human  race  issues  all  at  once,  and 
fills  the  Valley  of  Jehoshaphat !  The  Son  of  Man  appears  in  the  clouds ; 
the  powers  of  hell  ascend  from  the  infernal  depths ;  the  goats  are  separated 
from  the  sheep;  the  wicked  are  plunged  into  the  gulf;  the  just  ascend 
to  heaven ;  God  returns  to  his  repose,  and  the  reign  of  eternity  begins."^^ 
Nothing  saves  this  whole  scheme  of  doctrine  from  instant  rejection 
except  neglect  of  thought,  or  incompetence  of  thought,  on  the  part  of 
those  who  contemplate  it.  The  peculiar  dogmas  of  the  exclusive  sects 
are  the  products  of  mental  and  social  disease, — 'psychological  growths  in  patho- 
logical moulds.  The  naked  shapes  of  beautiful  women  floating  around 
St.  Anthony  in  full  display  of  their  maddening  charms  are  interpreted 
by  the  Komanist  Church  as  a  visible  work  of  the  devil.  An  intelligent 
physician  accounts  for  them  by  the  laws  of  physiology, — the  morbid  action 
of  morbid  nerves.  There  is  no  doubt  whatever  as  to  which  of  these  ex- 
planations is  correct.  The  absolute  prevalence  of  that  explanation  is 
merely  a  question  of  time.  Meanwhile,  it  is  the  part  of  every  wise  and 
devout  man,  without  bigotry,  without  hatred  for  any,  with  strict  fidelity 
to  his  own  convictions,  with  entire  tolerance  and  kindness  for  all  who 
differ  from  him,  sacredly  to  seek  after  verity  himself  and  earnestly  to 
endeavor  to  impart  it  to  others.  To  such  men  forms  of  opinion,  instead 
of  being  prisons,  fetters,  and  barriers,  will  be  but  as  tents  of  a  night  while 
they  march  through  life,  the  burning  and  cloudy  column  of  inquiry  their 
guide,  the  eternal  temple  of  truth  their  goal. 

The  actual  relation,  the  becoming  attitude,  the  appropriate  feeling,  of 
man  towards  the  future  state,  the  concealed  segment  of  his  destiny,  are 
impressively  shown  in  the  dying  scene  of  one  of  the  wisest  and  most 
gifted  of  men, — one  of  the  fittest  representatives  ot  the  modern  mind. 

81  Bucknill  and  Tuke,  Psychological  Medicine,  oh.  ix. 
w  Oenios  of  Christianity,  part  ii.  book  vi.  ch.  vii. 


MODERN   DOCTRINE   OF   A  FUTURE  LIFE.  449 


In  a  good  old  age,  on  a  pleasant  spring  day,  with  a  vast  expanse  of  ex- 
perience behind  him,  with  an  immensity  of  hope  before  him,  he  lay 
calmly  expiring.  "More  light!''  he  cried,  with  departing  breath;  and 
Death,  solemn  warder  of  eternity,  led  him,  blinded,  before  the  imme- 
morial veil  of  awe  and  secrets.  It  uprolled  as  the  flesh-bandage  fell 
from  his  spirit,  and  he  walked  at  large,  triumphant  or  appalled,  amidst 
the  unimagined  revelations  of  God. 

And  now,  recalling  the  varied  studies  we  have  passed  through,  and 
seeking  for  the  conclusion  or  root  of  the  matter,  what  shall  we  say? 
This  much  we  will  say.  First,  the  fearless  Christian,  fully  acquainted  with 
the  results  of  a  criticism  unsparing  as  the  requisitions  of  truth  and  candor, 
can  scarcely,  with  intelligent  honesty,  do  more  than  place  his  hand  on  the 
beating  of  his  heart,  and  fix  his  eye  on  the  riven  tomb  of  Jesus,  and  ex- 
claim, "  Feeling  here  the  inspired  promise  of  immortality,  and  seeing  there 
the  sign  of  God's  authentic  seal,- 1  gratefully  believe  that  Christ  has  risen, 
and  that  my  soul  is  deathless!"  Secondly,  the  trusting  philosopher, 
fairly  weighing  the  history  of  the  world's  belief  in  a  future  life,  and  the 
evidences  on  which  it  rests,  can  scarcely,  with  justifying  warrant,  do  less 
than  lay  his  hand  on  his  body,  and  turn  his  gaze  aloft,  and  exclaim, 
"  Though  death  shatters  this  shell,  the  soul  may  survive,  and  I  confidently 
hope  to  live  forever."  Meanwhile,  the  believer. and  the  speculator,  com- 
bining to  form  a  Christian  philosophy  wherein  doubt  and  faith,  thought 
and  freedom,  reason  and  sentiment,  nature  and  revelation,  all  embrace, 
even  as  the  truth  of  things  and  the  experience  of  life  demand,  may  both 
adopt  for  their  own  the  expression  wrought  for  himself  by  a  pure  and 
fervent  poet  in  these  freighted  lines  of  pathetic  beauty : — 

"  I  gather  up  the  scattered  rays 
Of  wisdom  in  the  early  days, — 
Faint  gleams  and  broken,  like  the  light 
Of  meteors  in  a  Northern  night, 
Betraying  to  the  darkling  earth  ^ 

The  unseen  sun  Which  gave  them  birth; 
I  listen  to  the  sibyl's  chant. 
The  voice  of  priest  and  hierophant ; 
,  I  know  what  Indian  Kreeshna  saith, 

And  what  of  life  and  what  of  death 
The  demon  taught  to  Socrates, 
And  what,  beneath  his  garden-trees 
Slow-pacing,  with  a  dream-like  tread, 
The  solemn-thoughted  Plato  said ; 
Nor  lack  I  tokens,  great  or  small. 
Of  God's  clear  light  in  each  and  all. 
While  holding  with  more  dear  regard 
Than  scroll  of  heathen  seer  and  bard 
The  starry  pages,  promise-lit, 
With  Christ's  evangel  overwrit, 
Thy  miracle  of  life  and  death, 
0  Holy  One  of  Nazareth  \"^ 

33  Whittier,  Questions  of  Life. 


PART  FIFTH 


HISTORICAL  AND   CRITICAL  DISSERTATIONS  CON- 
CERNING A  FUTURE  LIFE. 


CHAPTER  L 

DOCTRINE   OP   A   FUTURE    LIFE    IN    THE   ANCIENT    MYSTERIES. 

The  power  of  the  old  religions  was  for  centuries  concentrated  in  the 
Mysteries.  These  were  recondite  institutions,  sometimes  wielded  by  the 
state,  sometimes  by  a  priesthood,  sometimes  by  a  ramifying  private  society. 
None  could  be  admitted  into  them  save  with  the  permission  of  the  hier- 
archs,  by  rites  of  initiation,  and  under  solemn  seals  of  secrecy.  These  mys- 
terious institutions,  charged  with  strange  attractions,  shrouded  in  awful 
wonder,  were  numerous,  and,  agreeing  in  some  of  their  fundamental 
features,  were  spread  nearly  all  over  the  world.  The  writings  of  the 
ancients  abound  with  references  to  them,  mostly  eulogistic.  The  mighty 
part  played  by  these  veiled  bodies  in  the  life  of  the  periods  when  they 
flourished,  the  pregnant  hints  and  alluring  obscurities  amid  which  they 
Stand  in  relation  to  the  learning  of  modern  times,  have  repeatedly  ob- 
tained wide  attention,  elicited  opposite  opinions,  provoked  fierce  debates, 
and  led  different  inquirers  to  various  conclusions  as  to  their  true  origin, 
character,  scope,  meaning,  and  results. 

One  of  the  principal  points  in  discussion  by  scholars  concerning  the 
Mysteries  has  been  whether  they  inculcated  an  esoteric  doctrine  of 
philosophy,  opposed  to  the  popular  religion. .  Some  writers  have  main- 
tained that  in  their  symbols  and  rites  was  contained  a  pure  system  of 
monotheistic  ethics  and  religion.  Our  own  opinion  is  that  in  some 
of  these  institutions,  at  one  period,  higher  theological  views  and  scien- 
tific speculations  were  unfolded,  but  in  others  never.  Still,  it  is  ex- 
tremely difficult  to  prove  any  thing  on  this  part  of  the  general  subject: 
there  is  much  that  is  plausible  to  be  said  on  both  sides  of  the  question. 
Another  query  to  be  noticed  in  passing  is  in  regard  to  the  degree  of 
exclusiveness  and  concealment  really  attached  to  the  form  of  initiation. 
450 


DOCTRINE   OF   A  FUTURE   LIFE   IN   THE   MYSTERIES.        451 


Lobeck,  in  his  celebrated  work,  "  Aglaophamus,"  borne  away  by  a  theory, 
assumes  the  extravagant  position  that  the  Eleusinian  Mysteries  were 
almost  freely  open  to  all.^  His  error  seems  to  lie  in  not  distinguishing 
sufficiently  between  the  Lesser  and  the  Greater  Mysteries,  and  in  not 
separating  the  noisy  shows  of  the  public  festal  days  from  the  initiatory 
and  explanatory  rites  of  personal  admission  within  the  mystic  pale. 
The  notorious  facts  that  strict  inquiry  was  made  into  the  character  and 
fitness  of  the  applicant  before  his  admission,  and  that  many  were  openly 
rejected, — that  instant  death  was  inflicted  on  all  who  intruded  unpre- 
pared within  the  sacred  circuits,  and  that  death  was  the  penalty  of 
divulging  what  happened  during  the  celebrations, — all  are  inconsistent 
with  the  notion  of  Lobeck,  and  prove  that  the  Mysteries  were  hedged 
about  with  dread,  -^schylus  narrowly  escaped  being  torn  in  pieces  upon 
the  stage  by  the  people  on  suspicion  that  in  his  play  he  had  given  a  hint 
of  something  in  the  Mysteries.  He  delivered  himself  by  appealing  to 
the  Areopagus,  and  proving  that  he  had  never  been  initiated.  Ando- 
cides  also,  a  Greek  orator  who  lived  about  four  hundred  years  before 
Christ,  was  somewhat  similarly  accused,  and  only  escaped  by  a  strenuous 
defence  of  himself  in  an  oration,  still  extant,  entitled  "  Concerning  the 
Mysteries.'' 

A  third  preliminary  matter  is  as  to  the  moral  character  of  the  services 
performed  by  these  companies.  Some  held  that  their  characteristics 
were  divinely  pure,  intellectual,  exalting ;  others  that  in  abandoned 
pleasures  they  were  fouler  than  the  Stygian  pit.  The  Church-Fathers, 
Clement,  Irenseus,  Tertullian,  and  the  rest,  influenced  by  a  mixture  of 
prejudice,  hatred,  and  horror,  against  every  thing  connected  with  pagan- 
ism, declared,  in  round  terms,  that  the  Mysteries  were  unmitigated  sinks 
of  iniquity  and  shame,  lust,  murder,  and  all  promiscuous  deviltry.  With- 
out pausing  to  except  or  qualify,  or  to  be  thoroughly  informed  and  just, 
they  included  the  ancient  stern  generations  and  their  own  degraded 
contemporaries,  the  vile  rites  of  the  Corinthian  Aphrodite  and  the 
solemn  service  of  Demeter,  the  furious  revels  of  the  Bacchanalians  and 
the  harmonious  mental  worship  of  Apollo,  all  in  one  indiscriminate 
charge  of  insane  beastliness  and  idolatry.  Their  view  of  the  Mysteries 
has  been  most  circulated  among  the  moderns  by  Leland's  learned  but 
bigoted  work  on  the  "Use  and  Necessity  of  a  Divine  Revelation."  He 
would  have  us  regard  each  one  as  a  vortex  of  atheistic  sensuality  and 
crime.  There  should  be  discrimination.  The  facts  are  undoubtedly 
these,  as  we  might  abundantly  demonstrate  were  it  in  the  province  of 
the  present  essay.  The  original  Mysteries,  the  authoritative  institutions 
co-ordinated  with  the  state  or  administered  by  the  poets  and  philo- 
sophers, were  pure :  their  purpose  was  to  purify  the  lives  and  characters 
of  their  disciples:|^  Their  means  were  a  complicated  apparatus  of  sensible 
and  symbolic  revelations  and  instructions  admirably  calculated  to  im- 

1  Lib.  i.  sects.  4,  5. 


452       DOCTRINE  OF  A  FUTURE  LIFE  IN  THE   MYSTERIES. 


press  the  most  salutary  moral  and  religious  lessons.  In  the  first  place, 
is  it  credible  that  the  state  would  fling  its  auspices  over  societies  whose 
function  was  to  organize  lawlessness  and  debauchery,  to  make  a  business 
of  vice  and  filth  ?  Among  the  laws  of  Solon  is  a  regulation  decreeing 
that  the  Senate  shall  convene  in  the  Eleusinian  temple,  the  day  after  the 
festival,  to  inquire  whether  every  thing  had  been  done  with  reverence 
and  propriety.  Secondly,  if  such  was  the  character  of  these  secrets, 
why  was  inquisition  always  made  into  the  moral  habits  of  the  candidate, 
that  he  might  be  refused  admittance  if  they  were  bad  ?  This  inquiry 
was  severe,  and  the  decision  unrelenting.  Alcibiades  was  rejected,  as 
we  learn  from  Plutarch's  life  of  him,  on  account  of  his  dissoluteness 
and  insubordination  in  the  city.  Nero  dared  not  attend  the  Eleusinian 
Mysteries,  "because  to  the  murder  of  his  mother  he  had  joined  the 
slaughter  of  his  paternal  aunt.^'^  All  accepted  candidates  were  scrupu- 
lously purified  in  thought  and  body,  and  clad  in  white  robes,  for  nine 
days  previous  to  their  reception.  Thirdly,  it  is  intrinsically  absurd  to 
suppose  that  an  institution  of  gross  immorality  and  cruelty  could  have 
flourished  in  the  most  polite  and  refined  Greek  nation,  as  the  Eleusinian 
Mysteries  did  for  over  eighteen  hundred  years,  ranking  among  its 
members  a  vast  majority  of  both  sexes,  of  all  classes,  of  all  ages,  and 
constantly  celebrating  its  rites  before  immense  audiences  of  them  all. 
Finally,  a  host  of  men  like  Plato,  Sophocles,  Cimon,  Lycurgus,  Cicero, 
were  members  of  these  bodies,  partook  in  their  transactions,  and  have 
left  on  record  eulogies  of  them  and  of  their  influence.  The  concurrent 
testimony  of  antiquity  is  that  in  the  Great  Mysteries  the  desires  were 
chastened,  the  heart  purified,  the  mind  calmed,  the  soul  inspired, — all 
the  virtues  of  morality  and  hopes  of  religion  taught  and  enforced  with 
sublime  solemnities.  There  is  no  just  ground  for  suspecting  this  to  be  false. 
But  there  remains  something  more  and  different  to  be  said  also. 
While  the  authorized  Mysteries  were  what  we  have  asserted,  there  did 
afterwards  arise  spurious  Mysteries,  in  names,  forms,  and  pretensions 
partially  resembling  the  genuine  ones,  under  the  control  of  the  most 
unprincipled  persons,  and  in  which  unquestionably  the  excesses  of 
unbelief,  drunkenness,  and  prostitution  held  riot.  These  depraved 
societies  were  foreign  grafts  from  the  sensual  pantheism  ever  nourished 
in  the  voluptuous  climes  of  the  remote  East.  They  established  them- 
selves late  in  Greece,  but  were  developed  at  Rome  in  such  unbridled 
enormities  as  compelled  the  Senate  to  suppress  them.  Livy  gives  a 
detailed  and  vivid  account  of  the  whole  affair  in  his  history.'  But  the 
gladiators,  scoundrels,  rakes,  bawds,  who  swarmed  in  these  stews  of 
rotting  Rome,  are  hardly  to  be  confounded  with  the  noble  men  and 
matrons  of  the  earlier  time  who  openly  joined  in  the  pure  Mysteries 
with  the  approving  example  of  the  holiest  bards,  the  gravest  statesmen, 
and  the  profoundest  sages, — men  like  Pindar,  Pericles,  and  Pythagoras. 

2  Suetonius,  Vita  Neronis,  cap.  xxxiv.  8  Lib.  xxxix.  cap.  viii.-xvi. 


DOCTRINE   OF   A  FUTURE   LIFE   IN  .THE   MYSTERIES.        453 

Ample  facilities  are  afforded  in  the  numerous  works  to  which  we  shall 
refer  for  unmasking  the  different  organizations  that  travelled  over  the 
earth  in  the  guise  of  the  Mysteries,  and  of  seeing  what  deceptive  arts  were 
practised  in  some,  what  superhuman  terrors  paraded  in  others,  what  horri- 
ble cruelties  perpetrated  in  others,  what  leading  objects  sought  in  each. 

The  Mysteries  have  many  bearings  on  several  distinct  subjects;  but  in 
those  aspects  we  have  not  space  here  to  examine  them.  We  purpose  to 
consider  them  solely  in  their  relation  to  the  doctrine  of  a  future  life. 
We  are  convinced  that  the  very  heart  of  their  secret,  the  essence  of  their 
meaning  in  their  origin  and  their  end,  was  no  other  than  the  doctrine 
of  an  immortality  succeeding  a  death.  Gessner  published  a  book  at 
Gbttingen,  so  long  ago  as  the  year  1755,  maintaining  this  very  assertion. 
His  work,  which  is  quite  scarce  now,  bears  the  title  "  Dogma  de  perenni 
Animorum  Natura  per  Sacra  prsecipue  Eleusinia  Propagata."  The  con- 
senting testimony  of  more  than  forty  of  the  most  authoritative  ancient 
writers  comes  down  to  us  in  their  surviving  works  to  the  effect  that  those 
who  were  admitted  into  the  Mysteries  were  thereby  purified,  led  to  holy 
lives,  joined  in  communion  with  the  gods,  and  assured  of  a  better  fate 
than  otherwise  could  be  expected  in  the  future  state.  Two  or  three 
specimens  from  these  witnesses  will  suffice.  Aristophanes,  in  the  second 
act  of  the  Frogs,  describes  an  elysium  of  the  initiates  after  death,  where 
he  says  they  bound  "in  sportive  dances  on  rose-enamelled  meadows;  for 
the  light  is  cheerful  only  to  those  who  have  been  initiated."*  Pausanias 
describes  the  uninitiated  as  being  compelled  in  Hades  to  carry  water  in 
buckets  bored  full  of  holes.^  Isocrates  says,  in  his  Panegyric,  "Demeter, 
the  goddess  of  the  Eleusinian  Mysteries,  fortifies  those  who  have  been 
initiated  against  the  fear  of  death,  and  teaches  them  to  have  sweet  hopes 
concerning  eternity.'*  The  old  Orphic  verses  cited  by  Thomas  Taylor  in 
,his  Treatise  on  the  Mysteries  run  thus: — 

"  The  soul  that  uninitiated  dies 
Plunged  in  the  blackest  mire  in  Hades  lies."  • 

The  same  statement  is  likewise  found  in  Plato,  who,  in  another  place, 
also  explicitly  declares  that  a  doctrine  -of  future  retribution  was  taught 
in  the  Mysteries  and  believed  by  the  serious.'^  Cicero  says,  "  Initiation 
makes  us  both  live  more  honorably  and  die  with  better  hopes.''®  In 
seasons  of  imminent  danger — as  in  a  shipwreck — it  was  customary  for  a 
man  to  ask  his  companion.  Hast  thou  been  initiated?  The  implication 
is  that  initiation  removed  fear  of  death  by  promising  a  happy  life  to 
follow.^  A  fragment  preserved  from  a  very  ancient  author  is  plain  on 
this  subject.  "The  soul  is  affected  in  death  just  as  it  is  in  the  initiation 
into  the  great  Mysteries:  thing  answers  to  thing.  At  first  it  passes 
through  darkness,  horrors,  and  toils.  Then  are  disclosed  a  wondrous 
light,  pure  places,  flowery  meads,  replete  with  mystic  sounds,  dances. 


*  Scene  iii.  6  Lib.  x.  cap.  xxxi.  ^  Phaedon,  sect,  xxxviii. 

1  Leg,,  lib.  ix.  cap.  x.  8  De  Leg.,  lib.  ii.  cap.  xiv.  *  St.  John,  Hellenes,  ch.  xi. 


454        DOCTRINE   OF  A  FUTURE  LIFE  IN  THE  MYSTERIES. 


and  sacred  doctrines,  and  holy  visions.  Then,  perfectly  enlightened, 
they  are  free :  crowned,  they  walk  about  worshipping  the  gods  and  con- 
versing with  good  men.''^°  The  principal  part  of  the  hymn  to  Ceres, 
attributed  to  Homer,  is  occupied  with  a  narrative  of  her  labors  to  endow 
the  young  Demophoon,  mortal  child  of  Metaneira,  with  immortality. 
Now,  Ceres  was  the  goddess  of  the  Mysteries;  and  the  last  part  of  this 
very  hymn  recounts  how  Persephone  was  snatched  from  the  light  of  life 
into  Hades  and  restored  again.  Thus  we  see  that  the  implications  of 
the  indirect  evidence,  the  leanings  and  guidings  of  all  the  incidental 
clews  now  left  us  to  the  real  aim  and  purport  of  the  Mysteries,  combine 
to  assure  us  that  their  chief  teaching  was  a  doctrine  of  a  future  life  in 
which  there  should  be  rewards  and  punishments.  All  this  we  shall  more 
fully  establish,  both  by  direct  proofs  and  by  collateral  supports. 

It  is  a  well-known  fact,  intimately  connected  with  the  different  reli- 
gions of  Greece  and  Asia  Minor,  that  during  the  time  of  harvest  in  the 
autumn,  and  again  at  the  season  of  sowing  in  the  spring,  the  shepherds, 
the  vintagers,  and  the  people  in  general,  were  accustomed  to  observe 
certain  sacred  festivals, — the  autumnal  sad,  the  vernal  joyous.  These 
undoubtedly  grew  out  of  the  deep  sympathj'^  between  man  and  nature 
over  the  decay  and  disappearance,  the  revival  and  return,  of  vegetation. 
When  the  hot  season  had  withered  the  verdure  of  the  fields,  plaintive 
songs  were  sung,  their  wild  melancholy  notes  and  snatches  borne  abroad 
by  the  breeze  and  their  echoes  dying  at  last  in  the  distance.  In  every 
instance,  these  mournful  strains  Were  the  annual  lamentation  of  the 
people  over  the  death  of  some  mythical  boy  of  extraordinary  beauty 
and  promise,  who,  in  the  flower  of  youth,  was  suddenly  drowned,  or  torn 
in  pieces  by  wild  beasts, — 

"  Some  Hyacinthine  boy,  for  whom 
Morn  well  might  break  and  April  bloom." 

Among  the  Argives  it  was  Linus.  With  the  Arcadians  it  was  Scephrus. 
In  Phrygia  it  was  Lityerses.  On  the  shore  of  the  Black  Sea  it  was  Bor- 
mus.  In  the  country  of  the  Bithynians  it  was  Hylas.  At  Pelusium  it 
was  Maneros.  And  in  Syria  it  was  Adonis.  The  untimely  death  of  these 
beautiful  boys,  carried  off  in  their  morning  of  life,  was  yearly  bewailed, — 
their  names  re-echoing  over  the  plains,  the  fountains,  and  among  the 
hills.  It  is  obvious  that  these  cannot  have  been  real  persons  whose  death 
excited  a  sympathy  so  general,  so  recurrent.  "The  real  object  of  lamen- 
tation," says  Mliller,  "was  the  tender  beauty  of  spring  destroyed  by  the 
raging  heat,  and  other  similar  phenomena,  which  the  imagination  of  those 
early  times  invested  with  a  personal  form."^^  All  this  was  woven  into  the 
Mysteries,  whose  great  legend  and  drama  were  that  every  autumn  Perse- 
phone was  carried  down  to  the  dark  realm  of  the  King  of  Shadows,  but  that 
she  was  to  return  each  spring  to  her  mother's  arms.     Thus  were  described 


w  Sentences  of  Stobaeus,  Sermo  CXIX. 

W  History  of  the  Literature  of  Ancient  Greece,  oh.  iii.  sects.  2-3. 


DOCTRINE   OF   A  FUTURE   LIFE   IN   THE   MYSTERIES.        455 

the  withdrawal  and  reappearance  of  vegetable  life  in  the  alternations 
of  the  seasons.  But  these  changes  of  nature  typified  the  changes  in  the 
human  lot;  else  Persephone  would  have  been  merely  a  symbol  of  the 
buried  grain  and  would  not  have  become  the  Queen  of  the  Dead.^^  Her 
return  to  the  world  of  light,  by  natural  analogy,  denoted  a  new  birth  to 
men.  Accordingly,  "all  the  testimony  of  antiquity  concurs  in  saying  that 
these  Mysteries  inspired  the  most  animating  hopes  with  regard  to  the 
condition  of  the  soul  after  death.'^^'  That  the  fate  of  man  should  by 
imagination  and  sentiment  have  been  so  connected  with  the  phenomena 
of  nature  in  myths  and  symbols  embodied  in  pathetic  religious  cere- 
monies was  a  spontaneous  product.     For  how 

"  Her  fresh  benignant  look 
Nature  changes  at  that  lorn  season  when, 
With  tresses  drooping  o'er  her  sable  stole. 
She  yearly  mourns  the  mortal  doom  of  man, 
Her  noblest  work !  So  Israel's  virgins  erst 
With  annual  moan  upon  the  mountains  wept 
Their  fairest  gone!" 

And  soon  again  the  birds  begin  to  warble,  the  leaves  and  blossoms  put 
forth,  and  all  is  new  life  once  more.  In  every  age  the  gentle  heart  and 
meditative  mind  have  been  impressed  by  the  mournful  correspondence 
and  the  animating  prophecy. 

But  not  only  was  the  changing  recurrence  of  dreary  winter  and  glad- 
some summer  joined  by  affecting  analogies  with  the  human  doom  of 
death  and  hope  of  another  life.  The  phenomena  of  the  skies,  the  im- 
pressive succession  of  day  and  night,  also  were  early  seized  upon  and 
made  to  blend  their  shadows  and  lights,  by  means  of  imaginative  sug- 
gestions, into  an  image  of  the  decease  and  resurrection  of  man.  Among 
the  Mystical  Hymns  of  Orpheus,  so  called,  there  is  a  hymn  to  Adonis,  in 
which  that  personage  is  identified  with  the  sun  alternately  sinking  to 
Tartarus  and  soaring  to  heaven.  It  was  customary  with  the  ancients  to 
speak  of  the  setting  of  a  constellation  as  its  death,  its  reascension  in  the 
horizon  being  its  return  to  life.^*  The  black  abysm  under  the  earth  was 
the  realm  of  the  dead.  The  bright  expanse  above  the  earth  was  the 
realm  of  the  living.  While  the  daily  sun  rises  royally  through  the  latter, 
all  things  rejoice  in  the  warmth  and  splendor  of  his  smile.  When  he- 
sinks  nightly,  shorn  of  his  ambrosial  beams,  into  the  former,  sky  and 
earth  wrap  themselves  in  mourning  for  their  departed  monarch,  the 
dead  god  of  light  muffled  in  his  bier  and  borne  along  the  darkening 
heavens  to  his  burial.  How  naturally  the  phenomena  of  human  fate 
would  be  symbolically  interwoven  with  all  this !  Especially  alike  are  the 
exuberant  joy  and  activity  of  full  life  and  of  day,  the  melancholy  still- 
ness and  sad  repose  of  midnight  and  of  death. 

12  For  the  connection  of  the  Eleusinian  goddesses  with  agriculture,  the  seasons,  the  tmder-world, 
death,  resurrection,  etc.,  see  "  Demeter  und  Persephone,"  von  Dr.  Ludwig  Preller,  kap.  i.  sects.  9-11. 

18  MuUer,  Hist.  Gr.  Lit.,  ch.  xvi.  sect.  2. 

1*  Leitch's  Eng.  trans,  of  K.  0.  Mailer's  Introduction  to  a  Scientific  System  of  Mythology,  Ap- 
pendix, pp. 339-342. 


456        DOCTRINE   OF  A  FUTURE  LIFE   IN  THE   MYSTERIES. 


"  The  sun  insists  on  gladness ;  but  at  night, 
^  When  he  is  gone,  poor  Nature  loves  to  weep." 

Through  her  yearly  and  her  diurnal  round  alike,  therefore,  does  mother 
Nature  sympathize  with  man,  and  picture  forth  his  fate,  in  type  of 
autumnal  decay,  and  wintry  darkness,  and  night-buried  seed, — in  sign 
of  vernal  bud,  and  summer  light,  and  day-bursting  fruit. 

These  facts  and  phenomena  of  nature  and  man,  together  with  explana- 
tory theories  to  which  they  gave  rise,  were,  by  the  peculiar  imaginative 
processes  so  powerfully  operative  among  the  earliest  nations,  personified 
in  mythic  beings  and  set  forth  as  literal  history.  Their  doctrine  was  in- 
culcated as  truth  once  historically  exemplified  by  some  traditional  per- 
sonage. It  was  dramatically  impersonated  and  enacted  in  the  process 
of  initiation  into  the  Mysteries.  A  striking  instance  of  this  kind  of 
theatrical  representation  is  afforded  by  the  celebration,  every  eight  years, 
of  the  mythus  of  Apollo's  fight  with  the  Pythian  dragon,  his  flight  and 
expiatory  service  to  Admetus,  the  subterranean  king  of  the  dead.  In 
mimic  order,  a  boy  slew  a  monster  at  Delphi,  ran  along  the  road  to 
Tempe,  represented  on  the  way  the  bondage  of  the  god  in  Hades,  and 
returned,  purified,  bringing  a  branch  of  laurel  from  the  sacred  valley.^^ 
The  doctrine  of  a  future  life  connected  with  the  legend  of  some  hero  who 
had  died,  descended  into  the  under-world,  and  again  risen  to  life, — this 
doctrine,  dramatically  represented  in  the  personal  experience  of  the 
initiate,  was  the  heart  of  every  one  of  the  secret  religious  societies  of 
antiquity. 

"  Here  rests  the  secret,  here  the  keys, 
Of  the  old  death-bolted  Mysteries." 

Perhaps  this  great  system  of  esoteric  rites  and  instructions  grew  up  natu- 
rally, little  by  little.  Perhaps  it  was  constructed  at  once,  either  as 
poetry,  by  a  company  of  poets,  or  as  a  theology,  by  a  society  of  priests, 
or  as  a  fair  method  of  moral  and  religious  teaching,  by  a  company  of 
philosophers.  Or  perhaps  it  was  gradually  formed  by  a  mixture  of  all 
these  means  and  motives.  Many  have  regarded  it  as  the  bedimmed  relic 
of  a  brilliant  primeval  revelation.  This  question  of  the  origination,  the 
.first  causes  and  purposes,  of  the  Mysteties  is  now  sunk  in  hopeless 
obscurity,  even  were  it  of  any  importance  to  be  known.  One  thing  we 
know, — namely,  that  at  an  early  age  these  societies  formed  organizations 
of  formidable  extent  and  power,  and  were  vitally  connected  with  the 
prevailing  religions  of  the  principal  nations  of  the  earth. 

In  Egypt  the  legend  of  initiation  was  this.^^  Typhon,  a  wicked,  de- 
stroying personage,  once  formed  a  conspiracy  against  his  brother,  the 
good  king  Osiris.  Having  prepared  a  costly  chest,  inlaid  with  gold,  he 
offered  to  give  it  to  any  one  whose  body  would  fit  it.  Osiris  unsus- 
piciously lay  down  in  it.      Typhon  instantly  fastened  the  cover  and 

16  MUUer,  Introduction  to  Mythology,  pp.  97  and  241.    Also  his  Dorians,  lib.  ii.  cap.  vii.  sect.  8. 
W  Wilkinson,  Egyptian  Antiquities,  series  i.  vol.  i.  ch.  3. 


DOCTRINE    OF  A   FUTURE   LIFE   IN   THE   MYSTERIES.         457 


threw  the  fatal  chest  into  the  river.  This  was  called  the  loss  or  burial 
of  Osiris,  and  was  annually  celebrated  with  all  sorts  of  melancholy  rites. 
But  the  winds  and  waves  drove  the  funereal  vessel  ashore,  where  Isis, 
the  inconsolable  wife  of  Osiris,  wandering  in  search  of  her  husband's  re- 
mains, at  last  found  it,  and  restored  the  corpse  to  life.  This  part  of  the 
drama  was  called  the  discovery  or  resurrection  of  Osiris,  and  was  also 
enacted  yearly,  but  with  every  manifestation  of  excessive  joy.  "  In  the 
losing  of  Osiris,  and  then  in  the  finding  him  again,^'  Augustine  writes, 
"  first  their  lamentation,  then  their  extravagant  delight,  are  a  mere  play 
and  fiction ;  yet  the  fond  people,  though  they  neither  lose  nor  find  any 
thing,  weep  and  rejoice  truly.""  Plutarch  speaks  of  the  death,  regene- 
ration, and  resurrection  of  Osiris  represented  in  the  great  religious  fes- 
tivals of  Egypt.  He  explains  the  rites  in  commemoration  of  Typhon's 
murder  of  Osiris  as  symbols  referring  to  four  things, — the  subsidence  of 
the  Nile  into  his  channel,  the  cessation  of  the  delicious  Etesian  winds 
before  the  hot  blasts  of  the  South,  the  encroachment  of  the  lengthening 
night  on  the  shortening  day,  the  disappearance  of  the  bloom  of  summer 
before  the  barrenness  of  winter.^^  But  the  real  interest  and  power  of 
the  whole  subject  probably  lay  in  the  direct  relation  of  alL  these  phe- 
nomena, traditions,  and  ceremonies  to  the  doctrine  of  death  and  a  future 
life  for  man. 

In  the  Mithraic  Mysteries  of  Persia,  the  legend,  ritual,  and  doctrine 
were  virtually  the  same  as  the  foregoing.  They  are  credulously  said  to 
have  been  established  by  Zoroaster  himself,  who  fitted  up  a  vast  grotto  in 
the  mountains  of  Bokhara,  where  thousands  thronged  to  be  initiated  by 
him.*'  This  Mithraic  cave  was  an  emblem  of  the  universe,  its  roof 
painted  with  the  constellations  of  the  zodiac,  its  depths  full  of  the  black 
and  fiery  terrors  of  grisly  hell,  its  summit  illuminated  with  the  blue  and 
starry  splendors  of  heaven,  its  passages  lined  with  dangers  and  instruc- 
tions, now  quaking  with  infernal  shrieks,  now  breathing  celestial  music. 
In  the  Persian  Mysteries,  the  initiate,  in  dramatic  show,  died,  was  laid  in 
a  coffin,  and  afterwards  rose  unto  a  new  life, — all  of  which  was  a  type  of 
the  natural  fate  of  man,^  The  descent  of  the  soul  from  heaven  and  its 
return  thither  were  denoted  by  a  torch  borne  alternately  reversed  and 
upright,  and  by  the  descriptions  of  the  passage  of  spirits,  in  the  round 
of  the  metempsychosis,  through  the  planetary  gates  of  the  zodiac.  The 
sun  and  moon  and  the  morning  and  evening  star  were  depicted  in 
brilliant  gold  or  blackly  muffled,  according  to  their  journeying  in  the 
upper  or  in  the  lower  hemisphere.'^* 


"  De  ayitate  Dei,  lib.  vi.  cap.  10.  "  pe  Is.  et  Osir. 

w  Porphyrj',  De  Antro  Xympharum.  Tertnllian,  Prescript,  ad  Her.,  cap.  xl.,  where  he  refers  tho 
inimic  death  and  resurrection  in  the  Mithraic  Mysteries  to  the  teaching  of  Satan. 

*>  Julius  Firmicus,  De  Errore  Prof.  Relig. 

^  Mithraica,  Memoire  Acad^mique  sur  le  Culte  Solaire  de  Mithra,  par  Joseph  de.  Hammer,  pp.  66- 
68, 125-127.  TertuUian,  Prescript,  ad  Her,,  cap.  xl.  Porphyry,.  De  Abstinentia,  lib.  iv.  sect.  16. 
Hyde,  Hist.  Vet.  Pers.  Relig.,  p.  254. 


458        DOCTRINE   OF  A  FUTURE   LIFE   IN  THE   MYSTERIES. 


The  hero  of  the  Syrian  Mysteries  was  Adonis  or  Thammuz,  the  beauti- 
ful favorite  of  Aphrodite,  untimely  slain  by  a  wild  boar.  His  death  was 
sadly,  his  resurrection  joyously,  celebrated  every  year  at  Byblus  with 
great  pomp  and  universal  interest.  The  festival  lasted  two  days.  On  the 
first,  all  things  were  clad  in  mourning,  sorrow  was  depicted  in  every  face, 
and  wails  and  weeping  resounded.  Coffins  were  exposed  at  every  door 
and  borne  in  numerous  processions.  Frail  stalks  of  young  corn  and 
flowers  were  thrown  into  the  river  to  perish,  as  types  of  the  premature 
death  of  blooming  Adonis,  cut  off  like  a  plant  in  the  bud  of  his  age.^ 
The  second  day  the  whole  aspect  of  things  was  changed,  and  the  greatest 
exultation  prevailed,  because  it  was  said  Adonis  had  returned  from  the 
dead.^^  Venus,  having  found  him  dead,  deposited  his  body  on  a  bed  of 
lettuce  and  mourned  bitterly  over  him.  From  his  blood  sprang  the 
adonium,  from  her  tears  the  anemone.^*  The  Jews  were  captivated  by 
the  religious  rites  connected  with  this  touching  myth,  and  even  enacted 
them  in  the  gates  of  their  holy  temple.  Ezekiel  says,  **  Behold,  at  the 
gate  of  the  Lord's  house  which  was  towards  the  north  [the  direction  of 
night  and  winter]  there  sat  women  weeping  for  Tammuz."  It  was  said 
that  Aphrodite  prevailed  on  Persephone  to  let  Adonis  dwell  one  half  the 
year  with  her  on  earth,  and-  only  the  rest  among  the  shades, — a  plain 
reference-to  vegetable  life  in  summer  and  winter.^^  Lucian,  in  his  little 
treatise  on  the  Syrian  Goddess,  says  that  "  the  river  Adonis,  rising  out 
of  Mount  Libanus,  at  certain  seasons  flows  red  in  its  channel :  some  say 
it  is  miraculously  stained  by  the  blood  of  the  fresh-wounded  youth  ; 
others  say  that  the  spring-rains,  washing  in  a  red  ore  from  the  soil  of  the 
country,  discolor  the  stream."  Dupuis  remarks  that  this  redness  was 
probably  an  artifice  of  the  priests.^  Milton's  beautiful  allusion  to  this 
fable  is  familiar  to  most  persons.     Next  came  he 

"  Whose  annual  wound  in  Lebanon  allured 
The  Syrian  damsels  to  lament  his  fate 
In  amorous  ditties  all  a  summer's  day. 
While  smooth  Adonis  from  his  native  rock 
Ran  purple  to  the  sea  with  Thammuz'  hlood." 

There  is  no  end  to  the  discussions  concerning  the  secret  purport  of  this 
fascinating  story.  But,  after  all  is  said,  it  seems  to  us  that  there  are  in 
it  essentially  two  significations, — one  relating  to  the  phenomena  of  the 
sun  and  the  earth,  the  other  to  the  mutual  changes  of  nature  and  the 
fate  of  humanity.  Aphrodite  bewailing  Adonis  is  surviving  Nature 
mourning  for  departed  Man. 

In  India  the  story  was  told  of  Mahadeva  searching  for  his  lost  consort 
Sita,  and,  after  discovering  her  lifeless  form,  bearing  it  around  the  world 
with  dismal  lamentations.     Sometimes  it  was  the  death  of  Camadeva,  the 

22  Hist,  du  Culte  d' Adonis,  Mem.  Acad,  des  Inscript.,  vol.  iv.  p.  136. 

83  Theocritus,  Idyl  XV.  «*  Bion,  Epitaph  Adon.,  1.  66. 

25  See  references  in  Anthon's  Class.  Diet.,  art.  Adonis. 

»  Dupuis,  Grig,  de  Cultes,  vol.  iv.  p.  121,  ed.  1822. 


DOCTRINE   OF  A  FUTURE   LIFE   IN   THE   MYSTERIES.        459 


Hindu  Cupid,  that  was  mourned  with  solemn  dirges.'^''  He,  like  Osiris, 
was  slain,  enclosed  in  a  chest,  and  committed  to  the  waves.  He  was 
afterwards  recovered  and  resuscitated.  Each  initiate  passed  through  the 
emblematic  ceremonies  corresponding  to  the  points  of  this  pretended  his- 
tory. The  Phrygians  associated  the  same  great  doctrine  with  the  persons 
of  Atys  and  Cybele.  Atys  was  a  lovely  shepherd  youth  passionately  loved 
by  the  mother  of  the  gods.^®  He  suddenly  died ;  and  she,  in  frantic  grief, 
wandered  over  the  earth  in  search  of  him,  teaching  the  people  where  she 
went  the  arts -of  agriculture.  He  was  at  length  restored  to  her.  Annually 
the  whole  drama  was  performed  by  the  assembled  nation  with  sobs  of 
woe  succeeded  by  ecstasies  of  joy.^  Similar  to  this,  in"  the  essential 
features,  was  the  Eleusinian  myth.  Aidoneus  snatched  the  maiden  Kore 
down  to  his  gloomy  empire.  Her  mother,  Demeter,  set  off  in  search  of 
her,  scattering  the  blessings  of  agriculture,  and  finally  discovered  her, 
and  obtained  the  promise  of  her  society  for  half  of  every  year.  These 
adventures  were  dramatized  and  explained  in  the  mysteries  which  she, 
according  to  tradition,  instituted  at  Eleusis. 

The  form  of  the  legend  was  somewhat  differently  incorporated  with 
the  Bacchic  Mysteries.  It  was  elaborately  wrought  up  by  the  Orphic 
poets.  The  distinctive  name  they  gave  to  Bacchus  or  Dionysus  was 
Zagreus.  He  was  the  son  of  Zeus,  and  was  chosen  by  him  to  sit  on  the 
throne  of  heaven.  Zeus  gave  him  Apollo  and  the  Curetes  as  guards ;  but 
the  brutal  Titans,  instigated  by  jealous  Hera,  disguised  themselves  and 
fell  on  the  unfortunate  youth  while  his  attention  was  fixed  on  a  splendid 
mirror,  and,  after  a  fearful  conflict,  overcame  him  and  tore  him  into  seven 
pieces.  Pallas,  however,  saved  his  palpitating  heart,  and  Zeus  swallowed 
it.  Zagreus  was  then  begotten  again. ^"  He  was  destined  to  restore  the 
golden  age.  His  devotees  looked  to  him  for  the  liberation  of  their  souls 
through  the  purifying  rites  of  his  Mysteries.  The  initiation  shadowed 
out  an  esoteric  doctrine  of  death  and  a  future  life,  in  the  mock  murder 
and  new  birth  of  the  aspirant,  who  impersonated  Zagreus.^^ 

The  Northmen  constructed  the  same  drama  of  death  around  the  young 
Balder,  their  god  of  gentleness  and  beauty.  This  legend,  as  Dr.  Oliver 
has  shown,  constituted  the  secret  of  the  Gothic  Mysteries.^^  Obscure  and 
dread  prophecies  having  crept  among  the  gods  that  the  death  of  the 
beloved  Balder  was  at  hand,  portending  universal  ruin,  a  consultation 
was  held  to  devise  means  for  averting  the  calamity.  At  the  suggestion 
of  Balder's  mother,  Freya,  the  Scandinavian  Venus,  an  oath  that  they 
would  not  be  instrumental  in  causing  his  death  was  exacted  from  all 
things  in  nature  except  the  mistletoe,  which,  on  account  of  its  frailty  and 
insignificance,  was  scornfully  neglected.     Asa  Loke,  the  evil  principle  of 


w  Asiatic  Researches,  toL  iii.  p.  187. 

«  See  article  Atys  in  Smith's  Class.  Diet,  with  references. 

*8  Lucretius,  De  Rerum  Natura,  lib.  ii.  11.  605-655.  80  Miiller,  Hist.  Greek  Lit.,  ch.  xvi. 

«  Lobeck,  Aglaophamus,  lib.  iii.  cap.  5,  sect.  13.  «  History  of  Initiation,  Lect.  X. 


460        DOCTRINE  OF  A  FUTURE  LIFE  IN  THE   MYSTERIES. 


the  Norse  faith,  taking  advantage  of  this  fatal  exception,  had  a  spear 
made  of  mistletoe,  and  with  it  armed  Hodur,  a  strong  but  blind  god. 
Freya,  rejoicing  in  fancied  security,  to  convince  Balder  of  his  charmed 
exemption  from  wounds,  persuaded  him  to  be  the'  mark  for  the  weapons 
of  the  gods.  But,  alas !  when  Hodur  tilted  at  him,  the  devoted  victim 
was  transpierced  and  fell  lifeless  to  the  ground.  Darkness  settled  over 
the  world,  and  bitter  was  the  grief  of  men  and  gods  over  the  innocent  and 
lovely  Balder.  A  deputation  imploring  his  release  was  sent  to  the  queen 
of  the  dead.  Hela  so  far  relented  as  to  promise  his  liberation  to  the 
upper-world  on  condition  that  every  thing  on  earth  wept  for  him. 
Straightway  there  was  a  universal  mourning.  Men,  beasts,  trees,  metals, 
stones,  wept.  But  an  old  withered  giantess — Asa  Loke  in  disguise — shed 
no  tears ;  and  so  Hela  kept  her  beauteous  and  lamented  prey.  But  he  is 
to  rise  again  to  eternal  life  and  joy  when  the  twilight  of  the  gods  has 
passed. ^^  This  entire  fable  has  been  explained  by  the  commentators,  in 
all  its  details,  as  a  poetic  embodiment  of  the  natural  phenomena  of  the 
seasons.  But  it  is  not  improbable  that,*in  addition,  it  bore  a  profound 
doctrinal  reference  to  the  fate  of  man  which  was  interpreted  to  the 
initiates. 

A  great  deal  has  been  written  concerning  the  ceremonies  and  meaning 
of  the  celebrated  Celtic  Mysteries  established  so  long  at  Samothrace,  and 
under  the  administration  of  the  Druids  throughout  ancient  Gaul  and 
Britain.  The  aspirant  was  led  through  a  series  of  scenic  representations, 
"without  the  aid  of  words,"  mystically  shadowing  forth  in  symbolic 
forms  the  doctrine  of  the  transmigration  of  souls.  He  assumed  success- 
ively the  shapes  of  a  rabbit,  a  hen,  a  grain  of  wheat,  a  horse,  a  tree,  and 
so  on  through  a  wide  range  of  metamorphoses  enacted  by  the  aid  of 
Secret  dramatic  machinery.  He  died,  was  buried,  was  born  anew,  rising 
from  his  dark  confinement  to  life  again.  The  hierophant  enclosed  him 
in  a  little  boat  and  set  him  adrift,  pointing  him  to  a  distant  rock,  which 
he  calls  "  the  harbor  of  life."  Across  the  black  and  stormy  waters  he 
strives  to  gain  the  beaconing  refuge.  In  these  scenes  and  rites  a  recon- 
dite doctrine  of  the  physical  and  moral  relations  and  destiny  of  man  was 
shrouded,  to  be  unveiled  by  degrees  to  their  docile  disciples  by  the 
Druidic  mystagogues.^* 

It  may  appear  strange  that  there  should  be  in  connection  with  so  many 
of  the  old  religions  of  the  earth  these  arcana  only  to  be  approached  by 
secret  initiation  at  the  hands  of  hierophants.  But  it  will  seem  natural 
when  we  remember  that  those  religions  were  in  the  exclusive  keeping 
of  priesthoods,  which,  organized  with  wondrous  cunning  and  per- 
petuated through  ages,  absorbed  the  science,  art,  and  philosophy  of  the 
world,  and,  concealing  their  wisdom  in  the  mystic  signs  of  an  esoteric 

83  Pigott,  Manual  of  Scandinavian  Mythology,  pp.  288-300. 

MDavies,  Mythology  and  Rites  of  the  British  Druids,  pp.  207-257;  390-392;  420,  555,  572.  The 
accuracy  of  many  of  Davies's  translations  has  been  called  in  question.  His  statements,  even  on  the 
matters  affirmed  above,  must  be  received  with  some  reservation  of  faith. 


DOCTRINE  OF  A   FUTURE   LIFE   IN   THE   MYSTERIES.        461 


language,  wielded  the  mighty  enginery  of  superstition  over 'the  people  at 
will.  The  scenes  and  instructions  through  which  the  priests  led  the  un- 
enlightened candidate  were  the  hiding  of  their  power.  Thus,  wherever 
was  a  priesthood  we  should  expect  to  find  mysteries  and  initiations.  His- 
toric fact  justifies  the  supposition ;  learning  unveils  the  obscure  places  of 
antiquity,  and  shows  us  the  templed  or  cavernous  rites  of  the  religious 
world,  from  Hindostan  to  Gaul,  from  Egypt  to  Norway,  from  Athens  to 
Mexico.  And  this  brings  us  to  the  Mysteries  of  Vitzliputzli,  established 
in  South  America.  Dr.  Oliver,  in  the  twelfth  lecture  of  his  History  of 
Initiation,  gathering  his  materials  from  various  sources,  gives  a  terrific 
account  of  the  dramatic  ritual  here  employed.  The  walls,  floor,  images, 
were  smeared  and  caked  with  human  blood.  Fresh  slaughters  of  victims 
were  perpetrated  at  frequent  intervals.  The  candidate  descended  to  the 
grim  caverns  excavated  under  the  foundations  of  the  temple.  This 
course  was  denominated  ''the  path  of  the  dead.''  Phantoms  flitted  before 
him,  shrieks  appalled  him,  pitfalls  and  sacrificial  knives  threatened  him. 
At  last,  after  many  frightful  adventures,  the  aspirant  arrived  at  a  narrow 
stone  fissure  terminating  the  range  of  caverns,  through  which  he  was 
thrust,  and  was  received  in  the  open  air,  as  a  person  born  again,  and 
welcomed  with  frantic  shouts  by  the  multitudes  who  had  been  waiting 
for  him  without  during  the  process  of  his  initiation. 

Even  among  the  savage  tribes  of  North  America  striking  traces  have 
been  found  of  an  initiation  into  a  secret  society  by  a  mystic  d^ath  and 
resurrection.  Captain  Jonathan  Carver,  who  spent  the  winter  of  1776 
with  the  Naudowessie  Indians,  was  an  eye-witness  of  the  admission  of  a 
young  brave  into  a  body  which  they  entitled  Wakou-Kitchewah,  or 
Friendly  Society  of  the  Spirit.  "This  singular  initiation,"  he  says,  "took 
place  within  a  railed  enclosure  in  the  centre  of  the  camp  at  the  time  of 
the  new  moon."  First  came  the  chiefs,  clad  in  trailing  furs.  Then  came 
the  members  of  the  society,  dressed  and  painted  in  the  gayest  manner. 
When  all  were  seated,  one  of  the  principal  chiefs  arose,  and,  leading  the 
young  man  forward,  informed  the  meeting  of  his  desire  to  be  admitted 
into  their  circle.  No  objection  being  offered,  the  various  preliminary 
arrangements  were  made ;  after  which  the  director  began  to  speak  to  the 
kneeling  candidate,  telling  him  that  he  was  about  to  receive  a  communica- 
tion of  the  spirit.  This  spirit  would  instantly  strike  him  dead ;  but  he  was 
told  not  to  be  terrified,  because  he  should  immediately  be  restored  to  life 
again,  and  this  experience  was  a  necessary  introduction  id  the  advantages 
of.  the  community  he  was  on  the  point  of  entering.  Then  violent  agita- 
tion distorted  the  face  and  convulsed  the  frame  of  the  old  chief.  He 
threw  something  looking  like  a  small  bean  at  the  young  man.  It  entered 
his  mouth,  and  he  fell  lifeless  as  suddenly  as  if  he  had  been  shot.  Several 
assistants  received  him,  rubbed  his  limbs,  beat  his  back,  stripped  him  of 
his  garments  and  put  a  new  dress  on  him,  and  finally  presented  him  to 
the  society  in  full  consciousness  as  a  member.^ 

,  »  Travels  in  the  Interior  of  North  America,  ch.  vii, 

30 


462       DOCTRINE  OF  A  FUTURE  LIFE  IN  THE  MYSTERIES. 


All  the  Mysteries  were  funereal.  This  is  the  most  striking  single  phe- 
nomenon  connected  with  them.  They  invariably  began  in  darkness 
with  groans  and  tears,  but  as  invariably  ended  in  festive  triumph  with 
shouts  and  smiles.  In  them  all  were  a  symbolic  death,  a  mournful  en- 
tombment, and  a  glad  resurrection.  We  know  this  from  the  abundant 
direct  testimony  of  unimpeachable  ancient  writers,  and  also  from  their 
indirect  descriptions  of  the  ceremonies  and  allusions  to  them.  For 
example,  Apuleius  says,  "  The  delivery  of  the  Mysteries  is  celebrated  as 
a  thing  resembling  a  voluntary  death :  the  initiate,  being,  after  a  manner, 
born  again,  is  restored  to  a  new  life."^  Indeed,  all  who  describe  the 
course  of  initiation  agree  in  declaring  that  the  aspirant  was  buried  for  a 
time  within  some  narrow  space, — a  typical  coffin  or  grave.  This  testimony 
is  confirmed  by  the  evidence  of  the  ruins  of  the  chief  temples  and  sacred 
places  of  the  pagan  world.  These  abound  with  spacious  caverns,  laby- 
rinthine passages,  and  curious  recesses ;  and  in  connection  with  them  is 
always  found  some  excavation  evidently  fitted  to  enclose  a  human  form. 
Such  hollow  beds,  covered  with  flat  stones  easily  removed,  are  still  to  be 
seen  amidst  the  Druidic  remains  of  Britain  and  Gaul,  as  well  as  in  nearly 
every  spot  where  tradition  has  located  the  celebration  of  the  Mysteries, — 
in  Greece,  India,  Persia,  Egypt.^' 

It  becomes  a  most  interesting  question  whence  these  symbols  and  rites 
had  their  origin,  and  what  they  were  really  meant  to  shadow  forth. 
Bryant,  Davies,  Faber,  Oliver,  and  several  other- well-known  mytholo- 
gists,  have  labored,  with  no  slight  learning  and  ingenuity,  to  show  that 
all  these  ceremonies  sprang  from  traditions  of  the  Deluge  and  of  Noah's 
adventures  at  that  time.  The  mystic  death,  burial,  and  resurrection  of 
the  initiate,  they  say,  are  a  representation  of  the  entrance  of  the  patri- 
arch into  the  ark,  his  dark  and  lonesome  sojourn  in  it,  and  his  final  de- 
parture out  of  it.  The  melancholy  wailings  with  which  the  Mysteries 
invariably  began,*  typified  the  mourning  of  the  patriarchal  family  over 
their  confinement  within  the  gloomy  and  sepulchral  ark ;  the  triumphant 
rejoicings  with  which  the  initiations  always  ended,  referred  to  the  glad  exit 
of  the  patriarchal  family  from  their  floating  prison  into  the  blooming 
world.  The  advocates  of  this  theory  have  laboriously  collected  all  the 
materials  that  favor  it,  and  skilfully  striven  by  their  means  to  elucidate  the 
whole  subject  of  ancient  paganism,  especially  of  the  Mysteries.  But,  after 
reading  all  that  they  have  written,  and  considering  it  in  the  light  of  im- 
partial researches,  one  is  constrained  to  say  that  they  have  by  no  means 
made  out  their  case.  It  is  somewhat  doubtful  if  there  be  any  groui^d 
whatever  for  believing  that  traditions  concerning  Noah's  deluge  and  the 
ark,  and  his  doings  in  connection  with  them,  in  any  way  entered  into  the 
public  doctrines  and  forms,  or  into  the  secret  initiations,  of  the  heathen 


"  Gk)lden  Ass,  Eng.  trans.,  by  Thomas  Taylor,  p.  280. 

37  Copious  instances  are  given  in  Oliver's  History  of  Initiation,  in  Faber's  Origin  of  Pagan  Idola* 
try,  and  in  Maurice's  Indian  Antiquities. 


DOCTRINE   OF  A  FUTURE   LIFE   IN   THE   MYSTERIES.        463 


religions.  At  all  events,  there  can  be  no  doubt  that  the  Arkite  theorists 
have  exaggerated  the  importance  and  extent  of  these  views  beyond  all 
tolerable  bounds,  and  even  to  absurdity.  But  our  business  with  them 
now  is  only  so  far  as  they  relate  to  the  Mysteries.  Our  own  conviction 
is  that  the  real  meaning  of  the  rites  in  the  Mysteries  was  based  upon 
the  affecting  phenomena  of  human  life  and  death  and  the  hope  of 
another  life.  We  hold  the  Arkite  theory  to  be  arbitrary  in  general, 
unsupported  by  proofs,  and  inconsistent  in  detail,  unable  to  meet  the 
points  presented. 

In  the  first  place,  a  fundamental  part  of  the  ancient  belief  was  that 
below  the  surface  of  the  earth  was  a  vast,  sombre  under-world, — the 
destination  of  the  ghosts  of  men,  the  Greek  Hades,  the  Roman  Orcus, 
the  Gothic  Hell.  A  part  of  the  service  of  initiation  was  a  symbolic 
descent  into  this  realm.  Apuleius,  describing  his  initiation,  says,  "I 
approached  to  the  confines  of  death  and  trod  on  the  threshold  of  Proser- 
pine."^ Orpheus,  to  whom  the  introduction  of  the  Mysteries  into  Greece 
from  the  East  was  ascribed,  wrote  a  poem,  now  lost,  called  the  "Descent 
into  Hades."  Such  a  descent  was  attributed  to  Hercules,  Theseus, 
Rhampsinitus,  and  many  others.^^  It  is  painted  in  detail  by  Homer  in 
the  adventure  of  his  hero  Ulysses,  also  by  Virgil  much  more  minutely 
through  the  journey  of  ^neas.  "Warburton  labors  with  great  learning 
and  plausibility,  and,  as  it  seems  to  us,  with  irresistible  cogency,  to  show 
that  these  descents  are  no  more  nor  less  than  exoteric  accounts  of  what 
was  dramatically  enacted  in  the  esoteric  recesses  of  the  Mysteries.^  Any 
person  must  be  invincibly  prejudiced  who  can  doubt  that  the  Greek 
Hades  meant  a  capacious  subterranean  world  of  shades.  Now,  to  assert, 
as  Bryant  and  his  disciples  do,"  that  "  Hades  means  the  interior  of  Noah's 
ark,"  or  "  the  abyss  of  waters  on  which  the  ark  floated,  as  a  coffin  bear- 
ing the  relics  of  dead  Nature,"  is  a  purely  arbitrary  step  taken  from  undue 
attachment  to  a  mere  theory.  Hades  means  the  under-world  of  the 
dead,  and  not  the  interior  of  Noah's  ark.  Indeed,  in  the  second  place, 
Faber  admits  that  in  the  Mysteries  "the  ark  itself  was  supposed  to  be  in 
Hades, — the  vast  central  abyss  of  the  earth."  But  such  was  not  the  loca- 
tion of  Noah's  vessel  and  voyage.  They  were  on  the  face  of  the  fl(^d, 
above  the  tops  of  the  mountains.  It  is  beyond  comparison  the  most 
reasonable  supposition  in  itself,  and  the  one  best  supported  by  historic 
facts,  that  the  representations  of  a  mystic  burial  and  voyage  in  a  ship  or 
boat  shown  in  the  ancient  religions  were  symbolic  rites  drawn  from 
imagination  and  theory  as  applied  to  the  impressive  phenomena  of 
nature  and  the  lot  of  man.  The  Egyptians  and  some  other  early  nations, 
we  know,  figured  the  starry  worlds  in  the  sky  as  ships  sailing  over  a 
celestial  sea.     The  earth  itself  was  sometimes  emblematized  in  the  same 

88  Golden  Ass,  Taylor's  trans.,  p.  283.  »  Herodotus,  lib.  ii.  cap.  cxxii. 

*o  Divine  Legation  of  Moses,  book  ii.  sect.  iv. 

«  Faber,  Mysteries  of  the  Cabiri,  oh.  v. :  On  the  Connection  of  the  Fabuloua  Hades  with  the 
Mysteries. 


464        DOCTRINE   OF   A   FUTURE   LIFE   IN   THE   MYSTERIES. 


way.  Then,  too,  there  was  the  sepulchral  barge  in  which  the  Egyptian 
corpses  were  b6rne  over  the  Acherusian  lake  to  be  entombed.  Also  the 
**  dark-blue  punt"  in  which  Charon  ferried  souls  across  the  river  of  death. 
In  these  surely  there  was  no  reference  to  Noah's  ark.  It  seems  alto- 
gether likely  that  what  Bryant  and  his  coadjutors  have  constructed  into 
the  Arkite  system  of  interpretation  was  really  but  an  emblematic  show- 
ing forth  of  a  natural  doctrine  of  human  life  and  death  and  future  fate. 
A  wavering  boat  floating  on  the  deep  might,  with  .striking  fitness,  typify 
the  frail  condition  of  humanity  in  life,  as  when  Hercules  is  depicted 
sailing  over  the  ocean  in  a  golden  cup ;  and  that  boat,  safely  riding  the 
flood,  might  also  represent  the  cheerful  faith  of  the  initiate  in  a  future 
life,  bearing  him  fearlessly  through  all  dangers  and  through  death  to  the 
welcoming  society  of  Elysium,  as  when  Danae  and  her  babe,  tossed  over 
the  tempestuous  sea  in  a  fragile  chest,  were  securely  wafted  to  the  shelter- 
ing shore  of  Seriphus.  No  emblem  of  our  human  state  and  lot,  with  their 
mysteries,  perils,  threats,  and  promises,  could  be  either  more  natural  or 
more  impressive  than  that  of  a  vessel  launched  on  the  deep.  The  dying 
Socrates  said  "that  he  should  trust  his  soul  on  the  hope  of  a  future  life 
as  upon  a  raft,  and  launch  away  into  the  unknown."  Thus  the  imagina- 
tion broods  over  and  explores  the  shows  and  secrets,  presageful  warnings 
and  alluring  invitations,  storms  and  calms,  island-homes  and  unknown 
havens,  of  the  dim  seas  of  nature  and  of  man,  of  time  and  of  eternity." 
Thirdly,  the  defenders  of  the  Arkite  theory  are  driven  into  gross  incon- 
sistencies with  themselves  by  the  falsity  of  their  views.  The  dilaceration 
of  Zagreus  into  fragments,  the  mangling  of  Osiris  and  scattering  of  his 
limbs  abroad,  they  say,  refer  to  the  throwing  open  of  the  ark  and  the 
going  forth  of  the  inmates  to  populate  the  earth.  They  usually  make 
Osiris,  Zagreus,  Adonis,  and  the  other  heroes  of  the  legends  enacted  in 
the  Mysteries,  representatives  of  the  diluvian  patriarch  himself;  but  here, 
with  no  reason  whatever  save  the  exigencies  of  their  theory,  they  make 
these  mythic  personages  representatives  of  the  ark, — a  view  which  is 
utterly  unfounded  and  glaringly  wanting  in  analogy.  When  Zagreus  is 
torn  in  pieces,  his  heart  is  preserved  alive  by  Zeus  and  born  again  into 
the  world  within  a  human  form.  After  the  body  of  Osiris  had  been  strewn 
pi^meal,  the  fragments  were  fondly  gathered  by  Isis,  and  he  was  restored 
to  life.  There  is  no  plausible  correspondence  between  these  cases  and  the 
sending  out  from  the  ar^s:  of  the  patriarchal  family  to  repeople  the  world. 
Their  real  purpose  would  seem  plainly  to  be  to  symbolize  the  thought  that, 
however  the  body  of  man  crumbles  in  pieces,  there  is  life  for  him  still, — he 
does  not  hopelessly  die.  They  likewise  say  that  the  egg  which  was  conse- 
crated in  the  Mysteries,  at  the  beginning  of  the  rites,  was  intended  as  an  em- 
blem of  the  ark  resting  on  the  abyss  of  waters,  and  that  its  latent  hatching 


*2  Procopius,  in  his  History  of  the  Gothic  War,  mentions  a  curious  popular  British  superstition 
concerning  the  ferriage  of  souls  among  the  neighboring  islands  at  midnight.  See  Grimm's  Deutsche 
Mythologie,  kap.  xxvi.  zweite  ausgabe. 


DOCTRINE   OP   A  FUTURE   LIFE   IN   THE   MYSTERIES.        465 


was  meant  to  suggest  the  opening  of  the  ark  to  let  the  imprisoned  patri- 
arch forth.  This  hypothesis  has  no  proof,  and  is  needless.  It  is  much 
more  plausible  to  suppose  that  the  egg  was  meant  as  a  symbol  of  a  new 
life  about  to  burst  upon  the  candidate, — a  symbol  of  his  resurrection 
from  the  mystic  tomb  wherein  he  was  buried  during  one  stage  of  initia- 
tion; for  we  know  that  the  initiation  was  often  regarded  as  the  com- 
mencement of  a  fresh  life,  as  a  new  birth.  Apuleius  says,  "I  celebrated 
the  most  joyful  day  of  my  initiation  as  my  natal  day.^^ 

Faber  argues,  from  the  very  close  similarity  of  all  the  differently-named 
Mysteries,  that  they  were  all  Arkite,  all  derived  from  one  mass  of  tra- 
ditions reaching  from  Noah  and  embodying  his  history,**  The  asserted 
fact  of  general  resemblance  among  the  instituted  Mysteries  is  unquestion- 
able ;  but  the  inference  above  drawn  from  it  is  unwarrantable,  even  if  no 
better  explanation  could  be  offered.  But  there  is  another  explanation 
ready,  more  natural  in  conception,  more  consistent  in  detail,  and  better 
sustained  by  evidence.  The  various  Mysteries  celebrated  in  the  ancient 
nations  were  so  much  alike  not  because  they  were  all  founded  on  one 
world-wide  tradition  about  the  Noachian  deluge,  but  because  they  all 
grew  out  of  the  great  common  facts  of  human  destiny  in  connection 
with  natural  phenomena.  The  Mysteries  were  funereal  and  festive, 
began  in  sorrow  and  ended  in  joy,  not  because  they  represented  first 
Noah's  sad  entrance  into  the  ark  and  then  his  glad  exit  from  it,  but 
because  they  began  with  showing  the  initiate  that  he  must  die,  and  ended 
with  showing  him  that  he  should  live  again  in  a  happier  state.  Even 
the  most  prejudiced  advocates  of  the  Arkite  theory  are  forced  to  admit, 
on  the  explicit  testimony  of  the  ancients,  that  the  initiates  passed  from 
the  darkness  and  horrors  of  Tartarus  to  the  bliss  and  splendors  of 
Elysium  by  a  dramatic  resurrection  from  burial  in  the  black  caverns  of 
probation  to  admission  within  the  illuminated  hall  or  dome  of  per- 
fection.** That  the  idea  of  death  and  of  another  life  runs  through  all 
the  Mysteries  as  their  cardinal  tenet  is  well  shown  in  connection  with 
the  rites  of  the  celebrated  Cave  of  Trophonius  at  Lebadea  in  Boeotia. 
Whoso  sought  this  oracle  must  descend  head-foremost  over  an  inclined 
plane,  bearing  a  honey-cake  in  his  hand.  Aristophanes  speaks  of  this 
descent  with  a  shudder  of  fear.*^  The  adventurer  was  suddenly  bereft 
of  his  senses,  and  after  a  while  returned  to  the  upper  air.  What  he 
could  then  remember  composed  the  Divine  revelation  which  had  been 
communicated  to  him  in  his  unnatural  state  below.  Plutarch  has  given 
a  full  account  of  this  experience  from  one  Timarchus,  who  had  himself 
passed  through  it.*^  The  substance  of  it  is  this.  When  Timarchus 
reached  the  bottom  of  the  cave,  his  soul  passed  from  his  body,  visited 


*8  Mysteries  of  the  Cabin,  ch.  10 :  Comparison  of  the  Various  Mysteries. 

4*  Faber,  Mysteries  of  the  Cabin,  ch.  10,  pp.  331-366.     Dion  Chrysostom  describes  this  scene : 
Oration  Xn. 
«  The  Clouds,  1. 607. 
^  Essay  on  the  Demon  of  Socrates.    See  also  Pausanias,  lib.  ix.  cap.  xxxix. 


466        DOCTRINE  OF  A  FUTURE   LIFE  IN  THE  MYSTERIES. 


the  under-world  of  the  departed,  saw  the  sphere  of  generation  where 
souls  were  reborn  into  the  upper-world,  received  some  explanation  of  all 
these  things :  then,  returning  into  the  body,  he  was  taken  up  out  of 
the  cave.  Here  is  no  allusion  to  any  traditions  of  the  Deluge  or  the  ark ; 
but  the  great  purpose  is  evidently  a  doctrine  of  the  destiny  of  man  after 
death. 

Before  the  eyes  and  upon  the  heart  of  all  mankind  in  every  age  has 
passed  in  common  vision  the  revolution  of  the  seasons,  with  its  beautiful 
and  sombre  changes, — phenomena  having  a  power  of  suggestion  irresist- 
ible to  stir  some  of  the  most  profound  sentiments  of  the  human  breast. 
The  day  rolls  overhead  full  of  light  and  life  and  activity;  then  the 
night  settles  upon  the  scene  with  silent  gloom  and  repose.  So  man  runs 
his  busy  round  of  toil  and  pleasure  through  the  day  of  existence ;  then, 
fading,  following  the  sinking  sun,  he  goes  down  in  death's  night  to  the 
pallid  populations  of  shade.  Again:  the  fruitful  bloom  of  summer  is 
succeeded  by  the  bleak  nakedness  of  winter.  So  the  streams  of  enter- 
prise and  joy  that  flowed  full  and  free  along  their  banks  in  maturity, 
overhung  by  blossoming  trees,  are  shrivelled  and  frozen  in  the  channels  of 
ag^  and  above  their  sepulchral  beds  the  leafless  branches  creak  in  answer 
to  the  shrieks  of  the  funereal  blast.  The  flush  of  childish  gayety,  the  bloom 
of  youthful  promise,  when  a  new-comer  is  growing  up  sporting  about  the 
hearth  of  home,  are  like  the  approach  of  the  maiden  and  starry  Spring, — 

"  Who  comes  sublime,  as  when,  from  Pluto  free, 
Came,  through  the  flash  of  Zeus,  Persephone." 

And  then  draw  hastily  on  the  long,  lamenting  autumnal  days,  when 

"  Above  man's  grave  the  sad  winds  wail  and  rain-drops  fall, 
And  Nature  sheds  her  leaves  in  yearly  funeral." 

The  flowers  are  gone,  the  birds  are  gone,  the  gentle  breezes  are  gone ; 
and  man  too  must  go,  go  mingle  with  the  pale  people  of  dreams.  But 
not  wholly  and  forever  shall  he  die.  The  sun  soars  into  new  day  from 
the  embrace  of  night ;  summer  restored  hastens  on  the  heels  of  retreating 
winter ;  vegetation  but  retires  and  surely  returns,  and  the  familiar  song 
of  the  birds  shall  sweeten  the  renewing  woods  afresh  for  a  million  springs. 
Apollo  weeping  over  the  beauteous  and  darling  boy,  his  slain  and  drooped 
Hyacinthus,  is  the  sun  shorn  of  his  fierce  beams  and  mourning  over  the 
annual  wintry  desolation :  it  is  also  Nature  bewailing  the  remediless  loss 
of  man,  her  favorite  companion.  It  was  these  general  analogies  and 
suggestions,  striking  the  imagination,  affecting  the  heart,  enlisting  the 
reason,  wrought  out,  personified,  and  dramatized  by  poets,  taken  up  with  a 
mass  of  other  associated  matter  by  priestly  societies  and  organized  in  a 
scheme  of  legendary  doctrine  and  an  imposing  ritual,  that  constituted 
the  basis  and  the  central  meaning  of  the  old  Mysteries ;  and  not  a  vapid 
tradition  about  Noah  and  his  ark. 

The  aim  of  these  institutions  as  they  were  wielded  was  threefold ;  and 
in  each  particular  they  exerted  tremendous  power.     The  first  object  was 


DOCTRINE   OF  A  FUTURE   LIFE   IN   THE  MYSTERIES.        467 


to  stretch  over  the  wicked  the  restraining  influence  of  a  doctrine  of 
future  punishment, — to  fill  them  with  a  fearful  looking  for  judgment 
in  the  invisible  world.  And  a  considerable  proportion  of  this  kind  of 
fear  among  the  ancients  is  to  be  traced  to  the  secret  influence  of  the 
Mysteries,  the  revelations  and  terrors  there  applied.  The  second  desire 
was  to  encourage  the  good  and  obedient  with  inspiring  hopes  of  a  happy 
fate  and  glorious  rewards  beyond  the  grave.  Plutarch  writes  to  his 
wife,  (near  the  close  of  his  letter  of  consolation  to  her,)  "  Some  say  the 
soul  will  be  entirely  insensible  after  death;  but  you  are  too  well  ac- 
quainted with  the  doctrines  delivered  in  the  Mysteries  of  Bacchus,  and 
with  the  symbols  of  our  fraternity,  to  harbor  such  an  error.''  The  third 
purpose  was,  by  the  wonders  and  splendors,  the  secret  awe,  the  mysterious 
authority  and  venerable  sanctions,  thrown  around  the  society  and  its 
ceremonies,  to  establish  its  doctrines  in  the  reverential  acceptance  of  the 
people,  and  thus  to  increase  the  power  of  the  priesthood  and  the  state.  To 
compass  these  ends,  the  hidden  science,  the  public  force,  the  vague  super- 
stition, the  treasured  wealth,  and  all  the  varied  resources  available  by 
the  ancient  world,  were  marshalled  and  brought  to  bear  in  the  Mysteries. 
By  chemical  and  mechanical  secrets  then  in  their  exclusive  possession, 
the  mystagogues  worked  miracles  before  the  astonished  novices.*''  They 
had  the  powers  of  electricity,  gunpowder,  hydrostatic  pressure,  at  their 
command.*^  Their  rites  were  carried  out  on  the  most  magnificent  scale. 
The  temple  at  Eleusis  could  hold  thirty  thousand  persons.  Imagine 
what  effect  might  be  produced,  under  such  imposing  and  prepared  cir- 
cumstances, on  an  ignorant  multitude,  by  a  set  of  men  holding  all  the 
scientific  secrets  and  mechanical  inventions  till  then  discovered, — illu- 
mination flashing  after  darkness  successively  before  their  smitten  eyes, 
the  floors  seeming  to  heave  and  the  walls  to  crack,  thunders  bellowing 
through  the  mighty  dome;  now  yawning  revealed  beneath  them  the 
ghostly  chimera  of  Tartarus,  with  all  the  shrieking  and  horrid  scenery 
gathered  there;  now  the  mild  beauties  of  Elysium  dawning  on  their 
ravished  vision,  amid  strains  of  celestial  music,  through  fading  clouds 
of  glory,  while  nymphs,  heroes,  and  gods  walked  apparent.  Clement 
of  Alexandria  tells  us  that  one  feature  of  the  initiation  was  a  display  of 
the  grisly  secrets  of  Hades.*'  Apuleius,  in  his  account  of  his  own  ini- 
tiation, says,  "  At  midnight  I  saw  the  sun  shining  with  a  resplendent  light ; 
and  I  manifestly  drew  near  to  the  lower  and  to  the  upper  gods  and 
adored  them  in  immediate  presence."^  Lobeck  says  that,  on  the  lifting 
of  the  veil  exposing  the  adytum  to  the  gaze  of  the  initiates,  apparitions 


*T  Anthon's  Class.  Diet.,  art.  "  Elicius." 

*8  Salverte,  Des  Sciences  Occultes,  ou  Essai  sur  la  Magie.  See  also  editor's  introduction  to  Thom- 
son's Eng.  trans,  of  Salverte's  work. 

4^  Stromata,  lib.  iii.,  cited  by  a  writer  on  the  Mysteries  in  Blackwood,  Feb.  1853,  pp.  201-203, 

50  Taylor's  trans,  of  Golden  Ass,  p.  283.  In  a  note  to  p.  275  of  this  work,  the  translator  describes 
(with  a  citation  of  his  authorities)  "  the  breathing  resemblances  of  the  gods  used  in  the  Mysteries 
statues  fabricated  by  the  telestse,  so  as  to  be  illuminated  and  to  appear  animated." 


468        DOCTRINE  OF  A  FUTURE  LIFE   IN  THE  MYSTERIES. 


of  the  gods  appeared  to  them.^^  Christie,  in  his  little  work  on  the  Greek 
Mysteries,  says  that  the  doctrines  of  the  Eleusinian  shows  were  explained 
by  means  of  transparent  scenes,  many  of  which  were  faithfully  copied 
upon  the  painted  Greek  vases ;  and  these  vases,  accordingly,  were  de- 
posited in  tombs  to  evidence  the  faith  of  the  deceased  in  a  future  life. 
The  foregoing  conceptions  may  be  illustrated  by  the  dramatic  representa- 
tions, scenic  shadows  behind  transparent  curtains,  in  Java,  alluded  to  by 
Sir  Stamford  Eaffles.52 

It  is  remarkable  how  far  the  Mysteries  spread  over  the  earth,  and  what 
popularity  they  attained.  They  penetrated  into  almost  every  nation 
under  the  sun.  They  admitted,  in  some  degree,  nearly  the  whole  people. 
Herodotus  informs  us  that  there  were  collected  in  Egypt,  at  one  celebra- 
tion, seven  hundred  thousand  men  and  women,  besides  children.^  The 
greatest  warriors  and  kings — Philip,  Alexander,  Sulla,  Antony — esteemed 
it  an  honor  to  be  welcomed  within  the  mystic  pale.  "  Men,"  says  Cicero, 
"came  from  the  most  distant  shores  to  be  initiated  at  Eleusis." 
Sophocles  declares,  as  quoted  by  Warburton,  "  True  life  is  to  be  found 
only  among  the  initiates  :  all  other  places  are  full  of  evil."  At  the  rise 
of  the  Christian  religion,  all  the  life  and  power  left  in  the  national  re- 
ligion of  Greece  and  Rome  were  in  the  Mysteries.  Accordingly,  here  was 
the  most  formidable  foe  of  the  new  faith.  Standing  in  its  old  entrench- 
ments, with  all  its  popular  prestige  around  it,  it  fought  with  desperate 
determination  for  every  inch  it  was  successively  forced  to  yield.  The 
brilliant  effort  of  Julian  to  roll  back  the  tide  of  Christianity  and  restore 
the  pagan  religion  to  more  than  its  pristine  splendor — an  effort  beneath 
which  the  scales  of  the  world's  fortunes  poised,  tremulous,  for  a  while — 
was  chiefly  an  endeavor  to  revive  and  enlarge  the  Mysteries.  Such  was 
the  attachment  of  the  people  to  these  old  rites  even  in  the  middle  of 
the  fourth  century  of  the  Christian  era,  that  a  murderous  riot  broke  out 
at  Alexandria,  in  which  Bishop  George  and  others  were  slain,  on  occasion 
of  the  profanation  by  Christians  of  a  secret  adytum  in  which  the  Mys- 
teries of  Mithra  were  celebrated.^  And  when,  a  little  later,  the  Emperor 
Valentinian  had  determined  to  suppress  all  nocturnal  rites,  he  was  in- 
duced to  withdraw  his  resolution  by  Pretextatus,  proconsul  in  Greece, 
"a  man  endowed  with  every  virtue,  who  represented  to  him  that  the 
Greeks  would  consider  life  insupportable  if  they  were  forbidden  to  cele- 
brate those  most  sacred  Mysteries  which  bind  together  the  human 
race."^^  Upon  the  whole,  we  cannot  fail  to  see  that  the  Mysteries  must 
have  exerted  a  most  extensive  and  profound  influence  alike  in  fostering 
the  good  hopes  of  human  nature  touching  a  life  to  come,  and  in  giving 
credit  and  diffusion  to  the  popular  fables  of  the  poets  concerning  the  de- 
tails of  the  future  state.    Much  of  that  belief  which  seems  to  us  so  absurd 

51  Aglaophamus,  lib.  i.  sect.  7. 

62  Discourse  to  the  Lit.  and  Sci.  Soc.  of  Java,  1815,  pub.  in  Valpy's  Pamphleteer,  No.  15. 

63  Lib.  ii.  cap.  ix.  M  Socrates,  Ecc.  Hist.,  lib.  iii.  cap.  2. 
W  Essay  on  Mysteries,  by  M.  Ouvaroff,  Eng.  trans,  by  J.  D.  Price,  p.  55. 


DOCTRINE   OF  A  FUTURE   LIFE   IN  THE   MYSTERIBS.        469 

we  can  easily  suppose"  they  sincerely  embraced,  when  we  recollect  what 
they  thought  they  had  seen  under  supernatural  auspices  in  their  initia- 
tions. 

In  the  Greek  and  Roman  faith  there  was  gradually  developed — in  con- 
nection chiefly  with  the  Mysteries,  as  we  believe — an  aristocratic  doctrine 
which  allotted  to  a  select  class  of  souls  an  abode  in  the  sky  as  their  dis- 
tinguished destination  after  death,  while  the  common  multitude  were 
still  sentenced  to  the  shadow-region  below  the  grave.  As  Virgil  writes, 
"  The  descent  to  Avernus  is  easy.  The  gate  of  dark  Dis  is  open  day  and 
night.  But  to  rise  into  the  upper-world  is  most  arduous.  Only  the  few 
Ijeroes  whom  favoring  Jove  loves  or  shining  virtue  exalts  thither  can 
eflfect  it."^  Numerous  scattered,  significant  traces  of  a  belief  in  mis 
change  of  the  destination  of  some  souls  from  the  pit  of  Hades  to  the  hall 
of  heaven  are  to  be  found  in  the  classic  authors,  Virgil,  celebrating  the 
death  of  some  person  under  the  fictitious  name  of  Daphnis,  exclaims, 
*'  Eobed  in  white,  he  admires  the  strange  court  of  heaven,  and  sees  the 
clouds  and  the  stars  beneath  his  feet.  He  is  a  god  now.''^''  Porphyry 
ascribes  to  Pythagoras  the  declaration  that  the  souls  of  departed  men  are 
gathered  in  the  zodiac.^  Plato  earnestly  describes  a  region  of  brightness 
and  unfading  realities  above  this  lower  world,  among  the  stars,  where  the 
gods  live,  and  whither,  he  says,  the  virtuous  and  wise  may  ascend,  while 
the  corrupt  and  ignorant  must  sink  into  the  Tartarean  realm.^  A  similar 
conception  of  the  attainableness  of  heaven  seems  to  be  suggested  in  the 
old  popular  myths,  first,  of  Hercules  coming  back  in  triumph  from  his 
visit  to  Pluto's  seat,  and,  on  dying,  rising  to  the  assembly  of  immortals 
and  taking  his  equal  place  among  them;  secondly,  of  Dionysus  going 
into  the  under-world,  rescuing  his  mother,  the  hapless  Semele,  and  soar- 
ing with  her  to  heaven,  where  she  henceforth  resides,  a  peeress  of  the 
eldest  goddesses.  Cicero  expresses  the  same  thought  when  he  affirms 
that  "a  life  of  justice  and  piety  is  the  path  to  heaven,  where  patriots, 
exemplary  souls,  released  from  their  bodies,  enjoy  endless  happiness 
amidst  the  brilliant  orbs  of  the  galaxy."^  The  same  author  also  speaks 
of  certain  philosophers  who  flourished  before  his  time,  "  whose  opinions 
encouraged  the  belief  that  souls  departing  from  bodies  would  arrive  at 
heaven  as  their  proper  dwelling-place.^'*^  He  afterwards  stigmatizes  the 
notion  that  the  life  succeeding  death  is  subterranean  as  an  error,*^  and  in 
his  own  name  addresses  his  auditor  thus : — "  I  see  you  gazing  upward 
and  wishing  to  migrate  into  heaven.''^  It  was  the  common  belief  of  the 
Romans  for  ages  that  Romulus  was  taken  up  into  heaven,  where  he  would 
remain  forever,  claiming  Divine  honors.®*  The  Emperor  Julian  says,  in 
his  Letter  on  the  Duties  of  a  Priest,  "  God  will  raise  from  darkness  and 


M  iEneid,  lib.  vi,  U.  125-130.  67  Eel.  v.  U.  57,  58,  64.  68  De  Antro  Nympharum. 

59  Phajdo,  sects.  136-138.  60  Somn.  Scipionis. 

61  Tusc.  Quaest.,  lib.  i.  cap.  xi.  62  ibid.  cap.  xvi.  63  Ibid,  cap.  xxxiv, 

6*  Ennius,  eg.,  sings,  "  Romulus  in  coelo  cum  dila  agit  sevum." 


470        DOCTRINE   OF  A  FUTUBE   LIFE   IN  THE   MYSTERIES. 


Tartarus  the  souls  of  all  of  us  who  worship  him  sincerely :  to  the  pious, 
instead  of  Tartarus  he  promises  Olympus."  "  It  is  lawful,"  writes  Plato, 
"  only  for  the  true  lover  of  wisdom  to  pass  into  the  rank  of  gods."^  The 
privilege  here  confined  to  philosophers  we  believe  was  promised  to  the 
initiates  in  the  Mysteries,  as  the  special  prerogative  secured  to  them  by 
their  initiation.  *'  To  pass  into  the  rank  of  the  gods"  is  a  phrase  which, 
as  here  employed,  means  to  ascend  into  heaven  and  have  a  seat  with  the 
immortals,  instead  of  being  banished,  with  the  souls  of  common  mortals, 
to  the  under-world. 

In  early  times  the  Greek  worship  was  most  earnestly  directed  to  that 
set  of  deities  who  resided  at  the  gloomy  centre  of  the  earth,  and  whp 
w#e  called  the  chthonian  gods.^  The  hope  of  immortality  first  sprung  up 
and  was  nourished  in  connection  with  this  worship.  But  in  the  progress 
of  time  and  culture  the  supernal  circle  of  divinities  who  kept  state  on 
bright  Olympus  acquired  a  greater  share  of  attention,  and  at  last  re- 
ceived a  degree  of  worship  far  surpassing  that  paid  to  their  swarthy 
compeers  below.  The  adoration  of  these  bright  beings,  with  a  growing 
trust  in  their  benignity,  the  fables  of  the  poets  telling  how  they  had 
sometimes  elevated  human  favorites  to  their  presence, — for  instance,  re- 
ceiving a  Ganymede  to  the  joys  of  their  sublime  society, — the  encouraging 
thoughts  of  the  more  religious  and  cheerful  of  the  philosophers, — these 
facts,  together  with  a  natural  shrinking  from  the  dismal  gloom  of  the 
life  of  shades  around  the  Styx,  and  a  native  longing  for  admission  to  the 
serene  pleasures  of  the  unfading  life  led  by  the  radiant  lords  of  heaven, 
in  conjunction,  perhaps,  with  still  other  causes,  effected  an  improvement 
of  the  old  faith,  altering  and  brightening  it,  little  by  little,  until  the  hope 
came  in  many  quarters  to  be  entertained  that  the  faithful  soul  would 
after  death  rise  into  the  assemblage  and  splendor  of  the  celestial  gods. 
The  Emperor  Julian,  at  the  close  of  his  seventh  Oration,  represents  the 
gods  of  Olympus  addressing  him  in  this  strain  : — "  Remember  that  your 
soul  is  immortal,  and  that  if  you  follow  us  you  will  be  a  god  and  with  us 
will  behold  our  Father."  Several  learned  writers  have  strenuously  labored 
to  prove  that  the  grouiid-secret  of  the  Mysteries,  the  grand  thing  re- 
vealed in  them,  was  the  doctrine  of  apotheosis,  shaking  the  established 
theology  by  unmasking  the  historic  fact  that  all  the  gods  were  merely 
deified  men.  We  believe  the  real  significance  of  the  various  collective 
testimony,  hints,  and  inferences  by  whicl^  these  writers  have  been  brought 
to  such  a  conclusion  is  this  ;  the  genuine  point  of  the  Mysteries  lay  not 
in  teaching  that  the  gods  were  once  men,  but  in  the  idea  that  men  may 
become  gods.  To  teach  that  Zeus,  the  universal  Father,  causing  the  crea- 
tion to  tremble  at  the  motion  of  his  brow,  was  formerly  an  obscure  king 
of  Crete,  whose  tonib  was  yet  visible  in  that  island,  would  have  been 
utterly  absurd.  But  to  assert  that  the  soul  of  man, — the  free,  intelligent 
image  of  the  gods, — on  leaving  the  body,  would  ascend  to  live  eternally 

«6  Phsedo,  sect.  Ixxi.  "  MUller,  Hist.  Greek  Lit,,  cap.  ii.  sect.  5 ;  cap.  xvi.  sect.  2. 


DOCTRINE  OF  A  FUTURE  LIFE  IN  THE  MYSTERIES.        471 

in  the  kingdom  of  its  Divine  prototype?,  would  have  been  a  brilliant  step 
of  progress  in  harmony  both  with  reason  and  the  heart.  Such  was  pro- 
bably the  fact.  gObserve  the  following  citation  from  Plutarch  : — "  There 
is  no  occasion  against  nature  to  send  the  bodies  of  good  men  to  heaven ; 
but  we  are  to  conclude  that  virtuous  souls,  by  nature  and  the  Divine  jus- 
tice, rise  from  men  to  heroes,  from  heroes  to  genii;  and  if,  as  in  the 
Mysteries,  they  are  purified,  shaking  off  the  remains  of  mortality  and  the 
power  of  the  passions,  they  then  attain  the  highest  happiness,  and  ascend 
from  genii  to  gods,  not  by  the  vote  of  the  people,  but  by  the  just  and 
established  order  of  nature.^'^^ 

The  reference  in  the  last  clause  is  to  the  decrees  of  the  Senate  whereby 
apotheosis  was  conferred  on  various  persons,  placing  them  among  the 
.gods.  This  ceremony  has  often  been  made  to  appear  unnecessarily 
ridiculous,  through  a  perversion  of  its  actual  meaning.  When  the 
ancients  applied  the  term  "god'^  to  a  human  soul  departed  from  the  body, 
it  was  not  used  as  the  moderns  prevailingly  employ  that  word.  It  ex- 
pressed a  great  deal  less  with  them  than  with  us.  It  merely  meant  to 
affirm  similarity  of  essence,  qualities,  and  residence,  but  by  no  means  equal 
dignity  and  power  of  attributes  between  the  one  and  the  others.  It  meant 
that  the  soul  had  gone  to  the  heavenly  habitation  of  the  gods  and  was 
thenceforth  a  participant  in  the  heavenly  life.^  Heraclitus  was  accus- 
tomed to  say,  "Men  are  mortal  gods  ;  gods  are  immortal  men.^'  Macro- 
bius  says,  "  The  soul  is  not  only  immortal,  but  a  god."^  And  Cicero  de- 
clares, "  The  soul  of  man  is  a  Divine  thing, — ^as  Euripides  dares  to  say,  a 
god."™  Milton  uses  language  precisely  parallel,  speaking  of  those  who 
are  "unmindful  of  the  crown  true  Virtue  gives  her  servants,  after  their 
mortal  change,  among  the  enthroned  gods  on  sainted  seats."  Theophilus, 
Bishop  of  Antioch  in  the  second  century,  says  that  "  to  become  a  god 
means  to  ascend  into  heaven.""^^  The  Eoman  Catholic  ceremony  of 
beatification  and  canonization  of  saints,  offering  them  incense  and 
prayers  thereafter,  means  exactly  what  was  meant  by  the  ancient 
apotheosis, — namely,  that  while  the  multitudes  of  the  dead  abide  below, 
in  the  intermediate  state,  these  favored  souls  have  been  advanced  into 
heaven.  The  papal  functionaries  borrowed  this  rite,  with  most  of  its 
details,  from  their  immediate  pagan  predecessors,  who  themselves  pro- 
bably adopted  it  from  the  East,  whence  the  Mysteries  came.  It  is  well 
known  that  the  Brahmans  and  Buddhists  believed,  centuries  before  the 
Christian  era,  in  the  contrasted  fate  of  good  men  after  death  to  enjoy  the 
successive  heavens  above  the  clouds,  and  of  bad  men  to  suffer  the  suc- 
cessive hells  beneath  the  earth.    A  knowledge  of  this  attractive  Oriental 


0"  Lives,  Romulus,  sect,  xxviii. 

68  See  a  valuable  discussion  of  the  ancient  use  of  the  terms  fkeos  and  deus  in  note  D  vol.  iii.  of 
Norton's  Genuineness  of  the  Gospels. 

69  Somn.  Scip.,  lib.  ii.  cap.  12.  70  Tusc.  Qusest.,  lib.  i.  cap.  26. 
71  We  omit  several  other  authorities,  as  the  reader  vrould  probably  deem  any  further  evidenco 

•uperfluoxis. 


472        DOCTKINE  OF  A   FUTURE   LIFE   IN   THE   MYSTERIES. 


doctrine  may  have  united  with  the  advance  of  their  own  speculations  to 
win  the  partial  acceptance  obtained  among  the  Greeks  and  Jlomans  for 
the  faith  which  broke  the  universal  doom  to  Hades  and  opened 
heaven  to  their  hopeful  aspirations.  In  a  tragedy  of  Euripides  the  fol- 
lowing passage  occurs,  addressed  to  the  bereaved  Admetus ; — "  Let  not 
the  tomb  of  thy  wife  be  looked  on  as  the  mound  of  the  ordinary  dead. 
Some  wayfarer,  as  he  treads  the  sloping  road,  shall  say,  *  This  woman 
once  died  for  her  husband ;  but  now  she  is  a  saint  in  heaven.'  "'^^ 

When  the  meaning  of  the  cheerful  promises  given  to  the  initiates  of  a 
more  favored  fate  in  the  future  life  than  awaited  others — namely,  as  we 
think,  that  their  spirits  on  leaving  the  body  should  scale  Olympus  in- 
stead of  plunging  to  Tartarus — had  been  concealed  within  the  Mysteries 
for  a  long  time,  it  at  length  broke  into  public  view  in  the  national* 
apotheosis  of  ancient  heroes,  kings,  and  renowned  worthies,  the  in- 
stances of  which  became  so  numerous  that  Cicero  cries,  "  Is  not  nearly 
all  heaven  peopled  with  the  human  race  ?""  Over  the  heads  of  the  de- 
vout heathen,  as  they  gazed  up  through  the  clear  night-air,  twinkled  the 
beams  of  innumerable  stars,  each  chosen  to  designate  the  cerulean  seat 
where  some  soul  was  rejoicing  with  the  gods  in  heaven  over  the  glorious 
issue  of  the  toils  and  sufferings  in  which  he  once  painfully  trod  this 
earthly  scene. 

Herodian,  a  Greek  historian  of  some  of  the  Roman  emperors,  has  left 
a  detailed  account  of  the  rite  of  apotheosis.'*  An  image  of  the  person 
to  be  deified  was  made  in  wax,  looking  all  sick  and  pale,  laid  in  state  on 
a  lofty  bed  of  ivory  covered  with  cloth  of  gold,  surrounded  on  one  side 
by  choirs  of  noble  lords,  on  the  other  side  by  their  ladies  stripped  of 
their  jewels  and  clad  in  mourning,  visited  often  for  several  days  by  a 
physician,  who  still  reports  his  patient  worse,  and  finally  announces  his 
decease.  Then  the  Senators  and  haughtiest  patricians  bear  the  couch 
through  the  via  sacra  to  the  Forum.  Bands  of  noble  boys  and  of  proud 
women  ranged  opposite  each  other  chant  hymns  and  lauds  over  the 
dead  in  solemn  melody.  The  bier  is  next  borne  to  the  Campus  Martius, 
where  it  is  placed  upon  a  high  wooden  altar,  a  large,  thin  structure  with 
a  tower  like  a  lighthouse.  Heaps  of  fragrant  gums,  herbs,  fruits,  and 
spices  are  poured  out  and  piled  upon  it.  Then  the  Roman  knights, 
mounted  on  horseback,  prance  before  it  in  beautiful  bravery,  wheeling 
to  and  fro  in  the  dizzy  measures  of  the  Pyrrhic  dance.  Also,  in  a 
stately  manner,  purple-clothed  charioteers,  wearing  masks  which  picture 
forth  the  features  of  the  most  famous  worthies  of  other  days  to  the  reve- 
rential recognition  of  the  silent  hosts  assembled,  ride  around  the  form 
of  their  descendant.  Suddenly  a  torch  is  set  to  the  pile,  and  it  is  wrapped 
in  flames.  From  the  turret,  amidst  the  aromatic  fumes,  an  eagle  is  let 
loose.  Phoenix-like  symbol  of  the  departed  soul,  he  soars  into  the  sky, 
and  the  seven-hilled  city  throbs  with  pride,  reverberating  the  shouts  of 

«2  Alcestis,  11. 1015-1025,  ed.  Glasg.  73  Tusc.  Quaest.,  lib.  i.  cap.  12.  "  Lib.  iv. 


DOCTRINE  OF  A  FUTURE   LIFE  IN   THE   MYSTERIES.        473 


her  people.     Thus  into  the  residence  of  the  gods — "Sic  itur  ad  astra" — 
was  borne  the  divinely-favored  mortal ; 

"  And  thus  we  see  how  man's  prophetic  creeds 
Made  gods  of  men  when  godlike  were  their 


For  it  was  only  in  times  of  degradation  and  by  a  violent  perversion  that 
the  honor  was  allowed  to  the  unworthy ;  and  even  in  such  cases  it  was 
usually  nullified  as  soon  as  the  people  recovered  their  senses  and  their 
freedom.  There  is  extant  among  the  works  of  Seneca  a  little  treatise 
called  Apocolocuntosis, — that  is,  pumpkinification,  or  the  metamorphosis 
into  a  gourd, — a  sharp  satire  levelled  against  the  apotheosis  of  the  Empe- 
ror Claudius.  The  deification  of  mortals  among  the  ancients  has  long 
been  laughed  at.  When  the  great  Macedonian  monarch  applied  for  a 
decree  for  his  apotheosis  while  he  was  yet  alive,  the  Lacedemonian 
Senate,  with  bitter  sarcasm,  voted,  "  If  Alexander  desires  to  be  a  god,  let 
him  be  a  god.^'  The  doctrine  is  often  referred  to  among  us  in  terms 
of  mockery.  But  this  is  principally  because  it  is  not  understood.  It 
simply  signifies  the  ascent  of  the  soul  after  death  into  the  Olympian 
halls  instead  of  descending  into  the  Acheronian  gulfs.  And  whether  we 
consider  the  symbolic  justice  and  beauty  of  the  conception  as  a  poetic 
image  applied  to  the  deathless  heroes  of  humanity  ensphered  above  us 
forever  in  historic  fame  and  natural  worship,  or  regard  its  comparative 
probability  as  the  literal  location  of  the  residence  of  departed  spirits,  it 
must  recommend  itself  to  us  as  a  decided  improvement  on  the  ideas  pre- 
viously prevalent,  and  as  a  sort  of  anticipation,  in  part,  of  that  bright 
faith  in  a  heavenly  home  for  faithful  souls,  afterwards  established  in  the 
world  by  Him  of  whom  it  was  written,  "No  man  hath  ascended  up  to 
heaven  but  he  that  came  down  from  heaven,  even  the  Son  of  Man,  who 
is  now  in  heaven."  Indeed,  so  forcible  and  close  is  the  correspondence 
between  the  course  of  the  aspirant  in  his  initiation — dramatically  dying, 
descending  into  Hades,  rising  again  to  Ufe,  and  ascending  into  heaven — 
wim  the  apostolic  presentation  of  the  redemptive  career  of  Christ,  our 
great  Forerunner,  that  some  writers — Nork,  for  instance — have  suggested 
that  the  latter  was  but  the  exoteric  publication  to  all  the  world  of  what 
in  the  former  was  esoterically  taught  to  the  initiates  alone. 

There  was  a  striking  naturalness,  a  profouiid  propriety,  in  the  obscuri- 
ties of  secrecy  and  awe  with  which  the  ancient  Mysteries  shrouded  from 
a  rash  curiosity  their  instructions  concerning  the  future  life  and  only 
unfolded  them  by  careful  degrees  to  the  prepared  candidate.  It  is  so 
with  the  reality  itself  in  the  nature  of  things.  It  is  the  great  mystery 
of  mysteries,  darkly  hinted  in  types,  faintly  gleaming  in  analogies,  softly 
whispered  in  hopes,  passionately  asked  in  desires,  patiently  confirmed  in 
'arguments,  suddenly  blazed  and  thundered  in  revelation.  Man  from 
the  very  beginning  of  his  race  on  earth  has  been  thickly  encompassed 
by  mysteries, — hung  around  by  the  muffling  curtains  of  ignorance  and 
superstition.    Through  one  after  another  of  these  he  has  forced  his  way 


474       DOCTRINE  OF  A  FUTURE  LIFE  IN  THE  M^TERIES. 

knd  gazed  on  their  successive  secrets  laid  bare.  Once  the  Ocean  was  an 
alluring  and  terrible  mystery,  weltering  before  him  with  its  endless  wash 
of  waves,  into  which  the  weary  sun,  in  the  west,  plunged  at  evening,  and 
out  of  which,  in  the  east,  it  bounded  refreshed  in  the  morning.  But 
the  daring  prows  of  his  ships,  guided  by  pioneering  thought  and  skill, 
passed  its  islands  and  touched  its  ultimate  shores.  Once  the  Polar  Circle 
was  a  frightful  and  frozen  mystery,  enthroned  on  mountains  of  eternal 
ice  and  wearing  upon  its  snowy  brow  the  flaming  crown  of  the  aurora 
borealis.  But  his  hardy  navigators,  inspired  by  enterprise  and  philan- 
thropy, armed  with  science,  and  supplied  by  art,  have  driven  the  awful 
phantom  back,  league  by  league,  until  but  a  small  expanse  of  its  wonders 
remains  untracked  by  his  steps.  Once  the  crowded  Sky  was  a  boundless 
mystery,  a  maze  of  motions,  a  field  where  ghastly  comets  played  their 
antics  and  shook  down  terrors  on  the  nations.  But  the  theories  of  his 
reason,  based  on  the  gigantic  grasp  of  his  calculus  and  aided  by  the 
instruments  of  his  invention,  have  solved  perplexity  after  perplexity, 
blended  discords  into  harmony,  and  shown  to  his  delighted  visioti  the 
calm  perfection  of  the  stellar  system.  So,  too,  in  the  moral  world  he  has 
lifted  the  shrouds  from  many  a  dark  problem,  and  extended  the  empire 
of  light  and  love  far  out  over  tha  ancient  realm  of  darkness  and  terror. 
But  the  secret  of  Death,  the  mystery  of  the  Future,  remains  yet,  as  of 
old,  unfathomed  and  inscrutable  to  his  inquiries.  Still,  as  of  old,  he 
kneels  before  that  unlifted  veil  and  beseeches  the  oracles  for  a  response 
to  faith. 

The  ancient  Mysteries  in  their  principal  ceremony  but  copied  the  ordi- 
nation and  followed  the  overawing  spirit  of  Nature  herself.  The  religious 
reserve  and  awe  about  the  entrance  into  the  adytum  of  their  traditions 
were  like  those  about  the  entrance  into  the  invisible  scenes  beyond  the 
veils  of  time  and  mortality.  Their  initiation  was  but  a  miniature  symbol 
of  the  great  initiation  through  which,  and  that  upon  impartial  terms, 
every  mortal,  from  King  Solomon  to  the  idiot  pauper,  must  sooner  or 
later  pass  to  immortality.  When  a  fit  applicant,  after  the  prelimin^y 
probation,  kneels  with  fainting  sense  and  pallid  brow  before  the  veil 
of  the  unutterable  Unknown,  and  the  last  pulsations  of  his  heart  tap 
at  the  door  of  eternity,  and  he  reverentially  asks  admission  to  partake 
in  the  secrets  shrouded  from  profane  vision,  the  infinite  Hierophant 
directs  the  call  to  be  answered  by  Death,  the  speechless  and  solemn 
steward  of  the  celestial  Mysteries.  'He  comes,  pushes  the  curtain  aside, 
leads  the  awe-struck  initiate  in,  takes  the  blinding  bandage  of  the  body 
from  his  soul ;  and  straightway  the  trembling  neophyte  receives  light 
in  the  midst  of  that  innumerable  Fraternity  of  Immortals  over  whom 
the  Supreme  Author  of  the  Universe  presides. 


METEMPSYCHOSIS;   OR,  TRANSMIGRATION  OF  SOULS.       475 


CHAPTER  11. 

metempsychosis;  or,  transmigration  of  souls. 

NO  other  doctrine  has  exerted  so  extensive,  controlling,  and  permanent 
an  influence  upon  mankind  as  that  of  the  metempsychosis, — the  notion 
that  when  the  soul  leaves  the  body  it  is  born  anew  in  another  body,  its 
rank,  character,  circumstances,  and  experience  in  each  successive  exist- 
ence depending  on  its  qualities,  deeds,  and  attainments  in  its  preceding 
lives.  Such  a  theory,  well  matured,  bore  unresisted  sway  through  the 
great  Eastern  world,  long  before  Moses  slept  in  his  little  ark  of  bulrushes 
on  the  shore  of  the  Egyptian  river;  Alexander  the  Great  gazed  with 
amazement  on  the  self-immolation  by  fire  to  which  it  inspired  the  Gym- 
nosophists ;  Csesar  found  its  tenets  propagated  among  the  Gauls  beyond 
the  Rubicon;  and  at  thfs  hour  it  reigns  despotic,  as  the  learned  and 
travelled  Professor  of  Sanscrit  at  Oxford  tells  us,  "without  any  sign  of  de- 
crepitude or  decay,  over  the  Burman,  Chinese,  Tartar,  Tibetan,  and  In- 
dian nations,  including  at  least  six  hundred  and  fifty  millions  of  man- 
kind/'^ There  is  abundant  evidence  to  prove  that  this  scheme  of  thought 
prevailed  at  a  very  early  period  among  the  Egyptians,  all  classes  and 
sects  of  the  Hindus,  the  Persian  disciples  of  the  Magi,  and  the  Druids, 
and,  in  a  later  age,  among  the  Greeks  and  Eomans  as  represented  by 
Musseus,  Pythagoras,  Plato,  Plotinus,  Macrobius,  Ovid,  and  many  others. 
It  was  generally  adopted  by  the  Jews  from  the  time  of  the  Babylonian 
captivity.  Traces  of  it  have  been  discovered  among  the  ancient  Scythians, 
the  African  tribes,  some  of  the  Pacific  Islanders,  and  various  aboriginal 
nations  both  of  North  and  of  South  America.  Charlevoix  says  some 
tribes  of  Canadian  Indians  believed  in  a  transmigration  of  souls ;  but, 
with  a  curious  mixture  of  fancy  and  reflection,  they  limited  it  to  the  souls 
of  little  children,  who,  being  balked  of  this  life  in  its  beginning,  they 
thought  would  try  it  again.  Their  bodies,  accordingly,  were  buried  at  the 
sides  of  roads,  that  their  spirits  might  pass  into  pregnant  women  travelHng 
by.  A  belief  in  the  metempsychosis  limited  in  the  same  way  to  the  souls 
of  children  also  prevailed  among  the  Mexicans.^  The  Maricopas,  by  the 
Gila,  believe  when  they  die  they  shall  transmigrate  into  birds,  beasts, 
and  reptiles,  and  shall  return  to  the  banks  of  the  Colorado,  whence  they 
were  driven  by  the  Yumas.  They  will  live  there  in  caves  and  woods,  as 
wolves,  rats,  and  snakes;  so  will  their  enemies  the  Yumas;  and  they  will 


1  Wilson,  Two  Lectures  on  the  Religious  Opinions  of  the  Hindus,  p.  64. 
'  Kingsborough,  Antiquities  of  Mexico,  vol.  viii.  p.  220. 


476       METEMPSYCHOSIS;    OR,  TRANSMIGRATION  OF  SOULS. 


fight  together.'  On  the  western  border  of  the  United  States,  only  three 
or  four  years  ago,  two  Indians  having  been  sentenced  to  be  hung  for 
murder,  the  chiefs  of  their  tribe  came  in  and  begged  that  they  might  be 
shot  or  burned  instead,  as  they  looked  upon  hanging  with  the  utmost 
horror,  believing  that  the  spirit  of  a  person  who  is  thus  strangled  to  death 
goes  into  the  next  world  in  a  foul  manner,  and  that  it  assumes  a  beastly 
form.  The  Sandwich  Islanders  sometimes  threw  their  dead  into  the  sea  to 
be  devoured  by  sharks,  supposing  their  souls  would  animate  these  monsters 
and  cause  them  to  spare  the  living  whom  accident  should  throw  within 
their  reach.*  Similar  superstitions,  -but  more  elaborately  developed,  are 
rife  among  many  tribes  of  African  negroes.^  It  was  inculcated  in  the 
early  Christian  centuries  by  the  Gnostics  and  the  Manichseans ;  also  by 
Origen  and  several  other  influential  Fathers.  In  the  Middle  Ages  the 
sect  of  the  Cathari,  the  Bogomiles,  the  famous  scholastics  Scotus  Erigena 
and  Bonaventura,  as  well  as  numerous  less  distinguished  authors,  advo- 
cated it.  And  in  modern  times  it  has  been  earnestly  received  by  Lessing 
and  Fourier,  and  is  not  without  its  open  defenders  to-day,  as  we  can 
attest  from  our  own  knowledge,  even  in  the  prosaic  and  enlightened 
circles  of  European  and  American  society. 

There  have  been  two  methods  of  explaining  the  origin  of  the  dogma  of 
transmigration.  First,  it  has  been  regarded  as  a  retribution, — the  sequel 
to  ^n  in  a  pre-existent  state : — 

"  All  that  flesh  doth  cover, 

Souls  of  source  sublime, 
Are  but  slaves  sold  over 

To  the  Master  Time 
To  work  out  their  ransom 

For  the  ancient  crime." 

With  the  ancient  Egyptians  the  doctrine  was  developed  in  connection 
with  the  conception  of  a  revolt  and  battle  among  the  gods  in  some  dim 
and  disastrous  epoch  of  the  past  eternity,  when  the  defeated  deities  were 
thrust  out  of  heaven  and  shut  up  in  fleshly  prison-bodies.  So  man  is  a 
fallen  spirit,  heaven  his  fatherland,  this  life  a  penance,  sometimes  ne- 
cessarily repeated  in  order  to  be  effectual.*  The  pre-existence  of  the 
soul,  whether  taught  by  Pythagoras,  sung  by  Empedocles,  dreamed  by 
Fludd,  or  contended  for  by  Beecher,  is  the  principal  foundation  of  the 
belief  in  the  metempsychosis.  But,  secondly,  the  transmigration  of 
souls  has  been  considered  as  the  means  of  their  progressive  ascent.  The 
soul  begins  its  conscious  course  at  the  bottom  of  the  scale  of  being,  and, 
gradually  rising  through  birth  after  birth,  climbs  along  a  discriminated 
series  of  improvements  in  endless  aspiration.  Here  the  scientific  adapta- 
tion and  moral  intent  are  thought  to  lead  only  upwards,  insect  travelling 
to  man,  man  soaring  to  God ;  but  by  sin  the  natural  order  and  working 

8  Bartlett,  Personal  Narrative  of  Explorations  in  Texas,  New  Mexico,  Ac,  ch.  xxx. 
4  Jarves,  Hist.  Sandwich  Islands,  p.  82.  6  Wilson,  Western  Africa,  p.  210. 

*  Dr.  Roth,  ^gyptische  Glaubenslehre. 


METEMPSYCHOSIS;    OR,  TRANSMIGRATION  OF  SOULS.       477 

of  means  are  inverted,  and  the  series  of  births  lead  downward,  until 
expiation  and  merit  restore  the  primal  adjustment  and  direction. 

The  idea  of  a  metempsychosis,  or  soul-wandering,  as  the  Germans  call 
it,  has  been  broached  in  various  forms  widely  differing  in  the  extent  of 
their  application.  Among  the  Jews  the  writings  of  Philo,  the  Talmud, 
and  other  documents,  are  full  of  it.  They  seem,  for  the  most  part,  to 
have  confined  the  mortal  residence  of  souls  to  human  bodies.  They  say 
that  God  created  all  souls  on  the  first  day,  the  only  day  in  which  he  made 
aught  out  of  nothing ;  and  they  imply,  in  their  doctrine  of  the  revolu- 
tion of  souls,  that  these  are  born  over  and  over,  and  will  continue  wander- 
ing thus  until  the  Messiah  comes  and  the  resurrection  occurs.  The 
Kabbins  distinguish  two  kinds  of  metempsychosis;  namely,  "Gilgul,^' 
which  is  a  series  of  single  transmigrations,  each  lasting  till  death ;  and 
"Ibbur,"  which  is  where  one  soul  occupies  several  bodies,  changing  its 
residence  at  pleasure,  or  where  several  souls  occupy  one  body."'  The 
latter  kind  is  illustrated  by  examples  of  demoniacal  possession  in  the 
New  Testament.  The  demons  were  supposed  to  be  the  souls  of  deceased 
wicked  men.  Sometimes  they  are  represented  as  solitary  and  flitting 
from  one  victim  to  another ;  sometimes  they  swarm  together  in  the  same 
person,  as  seven  were  at  once  cast  out  of  Mary  Magdalene. 

More  frequently,  however,  the  range  of  the  souFs  travels  in  its  repeated 
births  has  been  so  extended  as  to  include  all  animal  bodies, — beasts, 
birds,  fishes,  reptiles,  insects.  In  this  extent  the  doctrine  was  held  by 
the  Pythagoreans  and  Platonists,  and  in  fact  by  a  majority  of  its  believers.. 
Shakspeare's  wit  is  not  without  historical  warrant  when  he  makes  the 
clown  say  to  Malvolio,  "Thou  shalt  fear  to  kill  a  woodcock,  lest  thou  dis- 
possess the  soul  of  thy  grandam.''  Many — the  Manichaeans,  for  instance 
— taught  that  human  souls  transmigrated  not  only  through  the  lowest 
animal  bodies  but  even  through  all  forms  of  vegetable  life.  Souls  in- 
habit ears  of  corn,  figs,  shrubs.  "Whoso  plucks  the  fruit  or  the  leaves 
from  trees,  or  pulls  up  plants  or  herbs,  is  guilty  of  homicide,"  say  they ; 
"for  in  each  case  he  expels  a  soul  from  its  body.'^^  And  some  have  even 
gone  so  far  as  to  believe  tliat  the  soul,  by  a  course  of  ignorance,  cruelty, 
and  uncleanness  pursued  through  many  lives,  will  at  length  arrive  at  an 
inanimate  body,  and  be  doomed  to  exist  for  unutterable  ages  as  a  stone  or 
as  a  particle  of  dust.  The  adherents  of  this  hypothesis  regard  the  whole 
world  as  a  deposition  of  materialized  souls.  At  every  st^p  they  tread  on 
hosts  of  degraded  souls,  destined  yet,  though  now  by  sin  sunk  thus  low, 
to  find  their  way  back  as  redeemed  and  blessed  spirits  to  the  bosom  of 
the  Godhead. 

Upon  the  whole,  the  metempsychosis  may  be  understood,  as  to  its 
inmost  meaning  and  its  final  issue,  to  be  either  a  Development,  a  Revo- 

7  Basnage,  Hist.  Jews,  lib.  iv.  cap.  xxx. :  SchrOder,  Judenthum,  buch  ii.  kap.  iil. :  Eisenmenger, 
Entdecktes  Judenthum,  th.  ii.  kap.  i. 

8  Augustine,  De  Morib.  Manichee.,  lib.  ii.  cap.  xvii. :  De  Hseres.,  cap.  xlvi. :  Ck>Qtra  Faustom,  lib.  xvi. 
cap.  xxviii. 

31 


478       METEMPSYCHOSIS;    OR,  TRANSMIGRATION  OF  SOULS. 


lution,  or  a  Retribution, — a  Divine  system  of  development  eternally  lead- 
ing creatures  in  a  graduated  ascension  from  the  base  towards  the  apex 
of  the  creation, — a  perpetual  cycle  in  the  order  of  nature  fixedly  recur- 
ring by  the  necessities  of  a  physical  fate  unalterable,  unavoidable,  eternal, 
— a  scheme  of  punishment  and  reward  exactly  fitted  to  the  exigencies 
of  every  case,  presided  over  by  a  moral  Nemesis,  and  issuing  at  last  in 
the  emancipation  of  every  purified  soul  into  infinite  bliss,  when,  by  the 
upward  gravitation  of  spirit,  they  shall  all  have  been  strained  through 
the  successively  finer-growing  filters  of  the  worlds,  from  the  coarse- 
grained foundation  of  matter  to  the  lower  shore  of  the  Divine  essence. 

In  seeking  to  account  for  the  extent  and  the  tenacious  grasp  of  this 
antique  and  stupendous  belief, — in  looking  about  for  the  various  sugges- 
tions or  confirmations  of  such  a  dogma, — we  would  call  attention  to 
several  considerations,  each  claiming  some  degree  of  importance.  First, 
among  the  earliest  notions  of  a  reflecting  man  is  that  of  the  separate 
existence  of  the  soul  after  the  dissolution  of  the  body.  He  instinctively 
distinguishes  the  thinking  substance  he  is  from  the  material  vestment 
he  wears.  Conscious  of  an  unchanged  personal  identity  beneath  the 
changes  and  decays  everywhere  visible  around  him,  he  naturally  imagines 
that 

"  As  billows  on  the  undulating  main. 
That  swelling  fall  and  falling  swell  again,     ^ 
So  on  the  tide  of  time  inconstant  roll 
The  dying  body  and  the  deathless  soul." 

To  one  thus  meditating,  and  desiring,  as  he  surely  would,  to  perceive  or 
devise  some  explanation  of  the  soul's  posthumous  fortunes,  the  idea  could 
hardly  fail  to  occur  that  the  destiny  of  the  spul  might  be  to  undergo  a 
renewed  birth,  or  a  series  of  births  in  new  bodies.  Such  a  conception, 
appearing  in  a  rude  state  of  culture,  before  the  lines  between  science, 
religion,  and  poetry  had  been  sharply  drawn,  recommending  itself  alike 
by  its  simplicity  and  by  its  adaptedness  to  gratify  curiosity  and  specu- 
lation in  the  formation  of  a  thousand  quaint  and  engaging  hypotheses, 
would  seem  plausible,  would  be  highly  attractive,  would  very  easily 
secure  acceptance  as  a  true  doctrine. 

Secondly,  the  strange  resemblances  and  sympathies  between  men  and 
animals  would  often  powerfully  suggest  to  a  contemplative  observer  the 
doctrine  of  the  transmigration  of  souls.^  Looking  over  those  volumes 
of  singular  caricatures  wherein  certain  artists  have  made  all  the  most  dis- 
tinctive physiognomies  of  men  and  beasts  mutually  to  approximate  and 
mingle,  one  cannot  avoid  the  fancy  that  the  bodies  of  brutes  are  the 
masks  of  degraded  men.  Notice  an  ox  reclining  in  the  shade  of  a  tree, 
patiently  ruminating  as  if  sadly  conscious  of  many  things  and  helplessly 
bound  in  some  obscure  penance, — a  mute  world  of  dreamy  experiences, 
—a  sombre  mystery :  how  easy  to  imagine  him  an  enchanted  and  trans- 

•s — — — • — 

9  Scholz,  Beweis,  dass  es  eine  Seelenwanderung  bei  den  Thieren  giebt. 


METEMPSYCHOSIS;    OR,  TRANSMIGRATION   OF   SOULS.       479 

formed  man !  See  how  certain  animals  are  allied  in  their  prominent 
traits  to  humanity, — the  stricken  deer,  weeping  big,  piteous  tears, — the 
fawning  affection  and  noble  fidelity  of  the  dog, — the  architectural  skill 
of  the  beaver, — the  wise  aspect  of  the  owl, — ^the  sweet  plaint  of  the 
nightingale, — the  shrieks  of  some  fierce  beasts,  and  the  howls  of  others 
startlingly  like  the  cries  of  children  and  the  moans  of  pain, — the  spark- 
ling orbs  and  tortuous  stealthiness  of  the  snake ;  and  the  hints  at  me- 
tempsychosis are  obvious.  Standing  face  to  face  with  a  tiger,  an  ana- 
conda, a  wild-cat,  a  monkey,  a  gazelle,  a  parrot,  a  dove,  we  alternately 
shudder  with  horror  and  yearn  with  sympathy,  now  expecting  to  see 
the  latent  devils  throw  off  their  disguise  and  start  forth  in  their  own 
demoniac  figures,  now  waiting  for  the  metamorphosing  charm  to  be 
reversed,  and  for  the  enchanted  children  of  humanity  to  stand  erect, 
restored  to  their  former  shapes.  Pervading  all  the  grades  and  forms  of 
distinct  animal  life  there  seems  to  be  a  rudimentary  unity.  The  fun- 
damental elements  and  primordial  germs  of  consciousness,  intellect,  will, 
passion,  appear  the  same,  and  the  different  classes  of  being  seem  capable 
of  passing  into  one  another  by  improvement  or  deterioration.  Spon- 
taneously, then,  might  a  primitive  observer,  unhampered  by  prejudices, 
think  that  the  soul  of  man  oix  leaving  its  present  body  would  find  or 
construct  another  according  to  its  chief  intrinsic  qualities  and  forces, 
whether  those  were  a  leonine  magnanimity  of  courage,  a  vulpine  sub- 
tlety of  cunning,  or  a  pavonine  strut  of  vanity.  The  spirit,  freed  from 
its  fallen  cell, 

"Fills  with  fresh  energy  another  form, 
And  towers  an  elephant,  or  glides  a  worm. 
Swims  as  an  eagle  in  the  eye  of  noon, 
Or  wails,  a  screech-owl,  to  the  deaf,  cold  moon, 
Or  haunts  the  brakes  where  serpents  hiss  and  glare. 
Or  hums,  a  glittering  insect,  in  the  air." 

The  hypothesis  is  equally  forced  on  our  thoughts  by  regarding  the  human 
attributes  of  some  brutes  and  the  brutal  attributes  of  some  men.  Thus 
Gratiano,  enraged  at  the  obstinate  malignity  of  Shylock,  cries  to  the 
hyena-hearted  Jew, — 

"  Thou  almost  mak'st  me  waver  in  my  faith, 
To  hold  opinion,  with  Pythagoras, 
That  souls  of  animals  infuse  themselves 
Into  the  trunks  of  men :  thy  currish  spirit 
(Jovem'd  a  wolf,  who,  hang'd  for  human  slaughter, 
Even  from  the  gallows  did  his  fell  soul  fleet, 
And,  whilst  thou  lay'st  in  thine  unhallow'd  dam, 
Infused  itself  in  thee ;  for  thy  desires 
Are  wolfish,  bloody,  starved,  and  ravenous." 

Thirdly,  there  is  a  figurative  metempsychosis,  which  may  sometimes — 
the  history  of  mythology  abounds  in  examples  of  the  same  sort  of  thing 
— ^have  been  turned  from  an  abstract  metaphor  into  a  concrete  belief,  or 
from  a  fanciful  supposition  have  hardened  into  a  received  fact.  There  is  a 
poetic  animation  of  objects  whereby  the  imaginative  person  puts  himself 


480       METEMPSYCHOSIS;    OR,  TRANSMIGRATION  OF  SOULS. 


into  other  persons,  into  trees,  clouds,  whirlwinds,  or  what  not,  and  works 
them  for  the  time  in  ideal  realization.  The  same  result  is  put  in  speech 
sometimes  as  humorous  play :  for  example,  a  celebrated  English  author 
says,  "  Nature  meant  me  for  a  salamander,  and  that  is  the  reason  I  have 
always  been  discontented  as  a  man :  I  shall  be  a  salamander  in  the  next 
world  V  Such  imagery  stated  to  a  mind  of  a  literal  order  solidifies  into 
a  meaning  of  prosaic  fact.  It  is  a  common  mode  of  speech  to  say  of  an 
enthusiastic  disciple  that  the  spirit  of  his  master  possesses  him.  A 
receptive  student  enters  into  the  soul  of  Plato,  or  is  full  of  Goethe.  We 
say  that  Apelles  lived  again  in  Titian.  Augustine  reappeared  in  Calvin, 
and  Pelagius  in  Arminius,  to  fight  over  the  old  battle  of  election  and 
freedom.  Luther  rose  in  Eonge.  Take  these  figures  literally,  construct 
what  they  imply  into  a  dogma,  and  the  product  is  the  transmigration  of 
souls.  The  result  thus  arrived  at  finds  effective  support  in  the  striking  phy- 
sical resemblance,  spiritual  likeness,  and  similarity  of  mission  frequently 
seen  between  persons  in  one  age  and  those  in  a  former  age.  Columbus 
was  the  modern  Jason  sailing  after  the  Golden  Fleece  of  a  New  World. 
Glancing  along  the  portrait-gallery  of  some  ancient  family,  one  is  some- 
times startled  to  observe  a  face,  extinct  for  several  generations,  suddenly 
confronting  him  again  with  all  its  features  in  some  distant  descendant. 
A  peculiarity  of  conformation,  a  remarkable  trait  of  character,  suppressed 
for  a  century,  all  at  once  starts  into  vivid  prominence  iri  a  remote  branch 
of  the  lineage,  and  men  say,  pointing  back  to  the  ancestor,  "He  has 
revived  once  more.''  Seeing  Elisha  do  the  same  things  that  his  departed 
master  had  done  before  him,  the  people  exclaimed,  "  The  spirit  of  Elijah 
is  upon  him."  Beholding  in  John  the  Baptist  one  going  before  him  in 
the  spirit  of  that  expected  prophet,  Jesus  said,  "  If  ye  are  able  to  receive 
it,  this  is  he."  Some  of  the  later  Rabbins  assert  many  entertaining 
things  concerning  the  repeated  births  of  the  most  distinguished  per- 
sonages in  their  national  history.  Abel  was  born  again  in  Seth ;  Cain, 
in  that  Egyptian  whom  Moses  slew ;  Abiram,  in  Ahithophel ;  and  Adam, 
having  already  reappeared  once  in  David,  will  live  again  in  the  Messiah. 
The  performance  by  an  eminent  man  of  some  great  labor  which  had 
been  done  in  an  earlier  age  in  like  manner  by  a  kindred  spirit  evokes 
in  the  imagination  an  apparition  of  the  return  of  the  dead  to  repeat  his 
old  work. 

Fourthly,  there  are  certain  familiar  psychological  experiences  which 
serve  to  suggest  and  to  support  the  theory  of  transmigration,  and  which 
are  themselves  in  return  explained  by  such  a  surmise.  Thinking  upon 
some  unwonted  subject,  often  a  dim  impression  arises  in  the  mind,  fastens 
upon  us,  and  we  cannot  help  feeling,  that  somewhere,  long  ago,  we  have 
had  these  reflections  before.  Learning  a  fact,  meeting  a  face,  for  the  first 
time,  we  are  puzzled  with  an  obscure  assurance  that  it  is  not  the  first 
time.  Travelling  in  foreign  lands,  we  are  ever  and  anon  haunted  by  a 
sense  of  familiarity  with  the  views,  urging  us  to  conclude  that  surely  we 
have  more  than  once  trodden  those  fields  and  gazed  on  those  scenes; 


METEMPSYCHOSIS;    OR,  TRANSMIGRATION   OF   SOULS.       481 


and  from  hoary  mountain,  trickling  rill,  and  vesper  bell,  meanwhile, 
mystic  tones  of  strange  memorial  music  seem  to  sigh,  in  remembered 
accents,  through  the  soul's  plaintive-echoing  halls, — 

"'Twas  auld  lang  syne,  my  dear, 
'Twas  auld  lang  syne." 

Plato's  doctrine  of  reminiscence  here  finds  its  basis.  We  have  lived 
before,  perchance  many  times,  and  through  the  clouds  of  sense  and 
imagination  now  and  then  float  the  veiled  visions  of  things  that  were. 
Efforts  of  thought  reveal  the  half-effaced  inscriptions  and  pictures  on 
the  tablets  of  memory..  Snatches  of  dialogues  once  held  are  recalled, 
faint  recollections  of  old  friendships  return,  and  fragments  of  land- 
scapes beheld  and  deeds  performed  long  ago  pass  in  weird  procession 
before  the  mind's  half-opened  eye.  We  know  a  professional  gentleman 
of  unimpeachable  veracity,  of  distinguished  talents  and  attainments, 
who  is  a  firm  believer  in  his  own  existence  on  the  earth  previously  to  his 
present  life.  He  testifies  that  on  innumerable  occasions  he  has  experienced 
remembrances  of  events  and  recognitions  of  places,  accompanied  by  a 
flash  of  irresistible  conviction  that  he  had  known  them  in  a  former  state. 
Nearly  every  one  has  felt  instances  of  this,  more  or  less  numerous  and 
vivid.     The  doctrine  at  which  such  things  hint — that 

"  Not  in  entire  forgetfulness, 
And  not  in  utter  nakedness," 

but  trailing  vague  traces  and  enigmas  from  a  bygone  history,  "do  we 
come" — yields  the  secret  of  many  a  mood  and  dream,  the  spell  of  inex- 
plicable hours,  the  key  and  clew  to  baffling  labyrinths  of  mystery.  The 
belief  in  the  doctrine  of  the  metempsychosis,  among  a  fanciful  people 
and  in  an  unscientific  age,  need  be  no  wonder  to  any  cultivated  man  ac- 
quainted with  the  marvels  of  experience  and  aware  that  every  one  may 
say,— 

"  Full  oft  my  feelings  make  me  start, 
Like  footprints  on  some  desert  shore, 
As  if  the  chambers  of  my  heart 
Had  heard  their  shadowy  step  before." 

Fifthly,  the  theory  of  the  transmigration  of  souls  is  marvellously 
adapted  to  explain  the  seeming  chaos  of  moral  inequality,  injustice,  and 
manifold  evil  presented  in  the  world  of  human  life.  No  other  conceiv- 
able view  so  admirably  accounts  for  the  heterogeneousness  of  our  present 
existence,  refutes  the  charge  of  a  groundless  favoritism  urged  against 
Providence,  and  completely  justifies  the  ways  of  God  to  man.  The  loss 
of  remembrance  between  the  states  is  no  valid  objection  to  the  theory; 
because  such  a  loss  is  the  necessary  condition  of  a  fresh  and  fair  pro- 
bation. Besides,  there  is  a  parallel  fact  of  deep  significance  in  our  un- 
questionable experience ; 

"  For  is  not  onr  Jirst  year  forgot  ? 
The  haunts  of  memory  echo  not." 

Once  admit  the  theory  to  be  true,  and  all  difficulties  in  regard  to  inoral 


482       METEMPSYCHOSIS;  OR,  TRANSMIGRATION  OF  SOULS. 


justice  vanish.  If  a  man  be  born  blind,  deaf,  a  cripple,  a  slave,  an  idiot, 
it  is  because  in  a  previous  life  he  abused  his  privileges  and  heaped  on  his 
soul  a  load  of  guilt  which  he  is  now  expiating.  If  a  sudden  calamity  over^ 
whelm  a  good  man  with  unmerited  ruin  and  anguish,  it  is  the  penalty 
of  some  crime  committed  in  a  state  of  responsible  being  beyond  the 
confines  of  his  present  memory.  Does  a  surprising  piece  of  good  fortune 
accrue  to  any  one, — splendid  riches,  a  commanding  position,  a  peerless 
friendship  ?  It  is  the  reward  of  virtuous  deeds  done  in  an  earlier  life. 
Every  flower  blighted  or  diseased, — every  shrub  gnarled,  awry;  and 
blasted, — every  brute  ugly  and  maimed, — every  man  deformed,  wretched, 
or  despised, — ^is  reaping  in  these  hard  conditions  of  being,  as  contrasted 
with  the  fate  of  the  favored  and  perfect  specimens  of  the  kind,  the  fruit 
of  sin  in  a  foregone  existence.  When  the  Hindu  looks  on  a  man 
beautiful,  learned,  noble,  fortunate,  and  happy,  he  exclaims,  "  How  wise 
and  good  must  this  man  have  been  in  his  former  lives  \"  In  his  philo- 
sophy, or  religion,  the  proof  of  the  necessary  consequences  of  virtue  and 
vice  is  deduced  from  the  metempsychosis,  every  particular  of  the  outward 
man  being  a  result  of  some  corresponding  quality  of  his  soul,  and  every 
event  of  his  experience  depending  as  efiPect  on  his  previous  merit  as 
cause.*''  Thus  the  principal  physical  and  moral  phenomena  of  life  are 
strikingly  explained ;  and,  as  we  gaze  around  the  world,  its  material  con- 
ditions and  spiritual  elements  combine  in  one  vast  scheme  of  unrivalled 
order,  and  the  total  experience  of  humanity  forms  a  magnificent  pic- 
ture of  perfect  poetic  justice.  We  may  easily  account  for  the  rise  and 
spread  of  a  theory  whose  sole  difficulty  is  a  lack  of  positive  proof,  but 
whose  applications  are  so  consistent  and  fascinating  alike  to  imagination 
and  to  conscience.  Hierocles  said, — and  distinguished  philosophers  both 
before  and  since  have  said, — "Without  the  doctrine  of  metempsychosis 
it  is  not  possible  to  justify  the  ways  of  Providence." 

Finally,  this  doctrine,  having  been  suggested  by  the  various  foregoing 
considerations,  and  having  been  developed  into  a  practical  system  of 
conceptions  and  motives  by  certain  leading  thinkers,  was  adopted  by  the 
principal  philosophers  and  priesthoods  of  antiquity,  and  taught  to  the 
common  people  with  authority.  The  popular  beliefs  of  four  thousand 
years  ago  depended  for  their  prevalence,  not  so  much  on  cogent  argu- 
ments or  intrinsic  probability,  as  upon  the  sanctions  thrown  around  them 
by  renowned  teachers,  priests,  and  mystagogues.  Now,  the  doctrine  of 
the  transmigration  of  souls  was  inculcated  by  the  ancient  teachers,  not 
as  a  mere  hypothesis  resting  on  loose  surmises,  but  as  an  unquestionable 
fact  supported  by  the  experimental  knowledge  of  many  individuals  and 
by  infallible  revelation  from  Grod.  The  sacred  books  of  the  Hindus 
abound  in  detailed  histories  of  transmigrations.  Kapila  is  said  to  have 
written  out  the  Vedas  from  his  remembrance  of  them  in  a  former  state 
of  being.     The  Vishnu  Purana  gives  some  very  entertaining  examples  of 

10  Colebrooke,  Essays,  vol.  i.  p.  286. 


METEMPSYCHOSIS;   OR,  TRANSMIGRATION  OF  SOULS.       483 


the  retention  of  memory  through  several  successive  lives.^'^  Pythagoras 
pretended  to  recollect  his  adventures  in  previous  lives;  and  on  one 
occasion,  as  we  read  in  Ovid,  going  into  the  temple  of  Juno,  he  recognised 
the  shield  he  had  worn  as  Euphorbus  at  the  siege  of  Troy.  Diogenes 
Laertius  also  relates  of  him,  that  one  day  meeting  a  man  who  was  cruelly 
beating  a  dog,  the  Samian  sage  instantly  detected  in  the  piteous  howls 
of  the  poor  beast  the  cries  of  a  dear  friend  of  his  long  since  deceased, 
and  earnestly  and  successfully  interceded  for  his  rescue.  In  the  life  of 
Apollonius  of  Tyana  by  Philostratus,  numerous  extraordinary  instances 
are  told  of  his  recognitions  of  persons  he  had  known  in  preceding  lives. 
Such  examples  as  these  exactly  met  the  weakest  point  in  the  metempsy- 
chosis iheory,  and  must  have  had  vast  influence  in  fostering  the  common 
faith.  Plotinus  said,  "Body  is  the  true  river  of  Lethe;  for  souls  plunged 
in  it  forget  all."  Pierre  Leroux,  an  enthusiastic  living  defender  of  the 
idea  of  repeated  births,  attempts  to  reply  to  the  objection  drawn  from 
the  absence  of  memory ;  but  his  reply  is  an  appeal  rather  to  authority 
and  fancy  than  to  reason,  and  leaves  the  doubts  unsolved.^'^  His  sup- 
position is  that  in  each  spirit-life  we  remember  all  the  bygone  lives,  both 
spiritual  and  earthly,  but  in  each  earth-life  we  forget  all  that  has  gone 
before ;  just  as,  here,  every  night  we  lose  in  sleep  all  memory  of  the  past, 
but  recover  it  each  day  again  as  we  awake.  Throughout  the  East  this 
general  doctrine  is  no  mere  superstition  of  the  masses  of  ignorant  people : 
it  is  the  main  principle  of  all  Hindu  metaphysics,  the  foundation  of  all 
their  philosophy,  and  inwrought  with  the  intellectual  texture  of  their 
inspired  books.  It  is  upheld  by  the  venerable  authority  of  ages,  by  an 
intense  general  conviction  of  it,  and  by  multitudes  of  subtle  conceits 
and  apparent  arguments.  It  was  also  impressed  upon  the  initiates  in 
the  old  Mysteries,  by  being  there  dramatically  shadowed  forth  through 
masks,  and  quaint  symbolic  ceremonies  enacted  at  the  time  of  initiation.^* 
This,  then,  is  what  we  must  say  of  the  ancient  and  widely-spread  doc- 
trine of  transmigration.  As  a  suggestion  or  theory  naturally  arising  from 
empirical  observation  and  confirmed  by  a  variety  of  phenomena,  it  is 
plausible,  attractive,  and,  in  some  stages  of  knowledge,  not  only  easy  to 
be  .believed,  but  hard  to  be  resisted.  As  an  ethical  scheme  clearing  up 
on  principles  of  poetic  justice  the  most  perplexed  and  awful  problems  in 
the  world,  it  throws  streams  of  light  through  the  abysses  of  evil,  gives 
dramatic  solution  to  many  a  puzzle,  and,  abstractly  considered,  charms  the 
understanding  and  the  conscience.  As  a  philosophical  dogma  answering 
to  some  strange,  vague  passages  in  human  nature  and  experience,  it 
echoes  with  dreamy  sweetness  through  the  deep  mystic  chambers  of  our 
being.  As  the  undisputed  creed  which  has  inspired  and  spell-bound 
hundreds  of  millions  of  our  race  for  perhaps  over  a  hundred  and  fifty 
generations,  it  commands  deference  and  deserves  study.     But,  viewing 


"  Professor  Wilson's  translation,  p.  343.  12  De  THumanit^,  livre  v.  chap.  xlii. 

M  Porphyry,  De  Abstinentia,  lib.  iv.  sect.  16.    Davies,  Rites  of  the  Druids. 


484       METEMPSYCHOSIS;   OR,  TRANSMIGRATION  OF  SOULS. 


it  as  a  thesis  in  the  h'ght  of  to-day,  challenging  intelligent  scrutiny  and 
sober  belief,  we  scarcely  need  to  say  that,  based  on  shadows  and  on  arbi- 
trary interpretations  of  superficial  appearances,  built  of  reveries  and 
occult  experiences,  fortified  by  unreliable  inferences,  destitute  of  any 
substantial  evidence,  it  is  unable  to  face  the  severity  of  science. 

A  real  investigation  of  its  validity  by  the  modern  methods  dissipates  it 
as  the  sun  scatters  fog.  First,  the  mutual  correspondences  between  men 
and  animals  are  explained  by  the  fact  that  they  are — all  living  beings 
are — the  products  of  the  same  God  and  the  same  nature,  and  built  accord- 
ing to  one  plan.  They  thus  partake,  in  different  degrees  and  on  different 
planes,  of  many  of  the  same  elements  and  characteristics.  Lucretius, 
with  his  usual  mixture  of  acuteness  and  sophistry,  objects  to  the  doc- 
trine that,  if  it  were  true,  when  the  soul  of  a  lion  passed  into  the  body 
of  a  stag,  or  the  soul  of  a  man  into  the  body  of  a  horse,  we  should  see  a 
stag  with  the  courage  of  a  lion,  a  horse  with  the  intelligence  of  a  man. 
But  of  course  the  manifestations  of  soul  depend  on  the  organs  of  mani- 
festation. Secondly,  the  singular  psychological  experiences  referred  to 
are  explicable — so  far  as  we  can  expect  with  our  present  limited  data  and 
powers  to  solve  the  dense  mysteries  of  the  soul — ^by  various  considera- 
tions not  involving  the  doctrine  in  question.  Herder  has  shown  this 
with  no  little  acumen  in  three  "Dialogues  on  the  Metempsychosis," 
beautifully  translated  by  the  Eev.  Dr.  Hedge  in  his  "Prose-Writers  of 
Germany."  The  sense  of  pre-existence — the  confused  idea  that  these 
occurrences  have  thus  happened  to  us  before — which  is  so  often  and 
strongly  felt,  is  explicable  partly  by  the  supposition  of  some  sudden  and 
obscure  mixture  of  associations,  some  discordant  stroke  on  the  keys  of 
recollection,  jumbling  together  echoes  of  bygone  scenes,  snatches  of  un- 
remembered  dreams,  and  other  hints  and  colors  in  a  weird  and  uncom- 
manded  manner.  The  phenomenon  is  accounted  for  still  more  decisively 
by  Dr.  Wigand's  theory  of  the  "  Duality  of  the  Mind."  The  mental  organs 
are  double, — one  on  each  side  of  the  brain.  They  usually  act  with  perfect 
simultaneity.  When  one  gets  a  slight  start  of  the  other,  as  the  thought 
reaches  the  slow  side  a  bewildered  sense  of  a  previous  apprehension  of 
it  arises  in  the  soul.  And  then,  the  fact  that  the  supposition  of  a  great 
system  of  adjusting  transmigrations  justifies  the  ways  of  Providence  is 
no  proof  that  the  supposition  is  a  true  one.  The  difficulty  is,  that  there 
is  no  evidence  of  the  objective  truth  of  the  assumption,  however  well  the 
theory  applies ;  and  the  justice  and  goodness  of  God  may  as  well  be 
defended  on  the  ground  of  a  single  life  .here  and  a  discriminating  retribu- 
tion hereafter,  as  on  the  ground  of  an  unlimited  series  of  earthly  births. 

The  doctrine  evidently  possesses  two  points  of  moral  truth  and  power, 
and,  if  not  tenable  as  strict  science,  is  yet  instructive  as  symbolic  poetry. 
First,  it  embodies,  in  concrete  shapes  the  most  vivid  and  unmistakable, 
the  fact  that  beastly  and  demoniac  qualities  of  character  lead  men  down 
towards  the  brutes  and  fiends.  Eage  makes  man  a  tiger ;  low  cunning, 
a  fox;  coarseness  and  ferocity,  a  bear;  selfish  envy  and  malice,  a  devil. 


METEMPSYCHOSIS;    OR,  TRANSMIGRATION   OF   SOULS.       485 


On  the  contrary,  the  attainment  of  better  degrees  of  intellectual  and 
ethical  qualities  elevates  man  towards  the  angelic  and  the  Divine.  There  are 
three  kinds  of  lives,  corresponding  to  the  three  kinds  of  metempsychosis, — 
ascending,  circular,  descending :  the  aspiring  life  of  progress  in  wisdom 
and  goodness ;  the  monotonous  life  of  routine  in  mechanical  habits  and 
indifference;  the  deteriorating  life  of  abandonment  in  ignorance  and 
vice.  Timseus  the  Locrian,  and  some  other  ancient  Pythagoreans,  gave 
the  whole  doctrine  a  purely  symbolic  meaning.  Secondly,  the  theory  of 
transmigrating  souls  typifies  the  truth  that,  however  it  may  fare  with 
persons  now,  however  ill  their  fortunes  may  seem  to  accord  with  their 
deserts  here,  justice  reigns  irresistibly  in  the  universe,  and  sooner  or  later 
every  soul  shall  be  strictly  compensated  for  every  tittle  of  its  merits  in 
good  or  evil.     There  is  no  escaping  the  chain  of  acts  and  consequences. 

This  entire  scheme  of  thought  has  always  allured  the  Mystics  to  adopt 
it.  In  every  age,  from  Indian  Vyasa  to  Teutonic  Boehme,  we  find  them 
contending  for  it.  Boehme  held  that  all  material  existence  was  com- 
posed by  King  Satan  out  of  the  physical  substance  of  his  fallen  followers. 

The  conception  of  the  metempsychosis  is  strikingly  fitted  for  the  pur- 
poses of  humor,  satire,  and  ethical  hortation;  and  literature  abounds 
with  such  applications  of  it.  In  Plutarch's  account  of  what  Thespesius 
saw  when  his  soul  was  ravished  away  into  hell  for  a  time,  we  are  told 
that  he  saw  the  soul  of  Nero  dreadfully  tortured,  transfixed  with  iron 
nails.  The  workmen  forged  it  into  the  form  of  a  viper;  when  a  voice  was 
heard  out  of  an  exceeding  light  ordering  it  to  be  transfigured  into  a 
milder  being ;  and  they  made  it  one  of  those  creatures  that  sing  and 
croak  in  the  sides  of  ponds  and  marshes.^*  When  Rosalind  finds  the 
verses  with  which  her  enamored  Orlando  had  hung  the  trees,  she  ex- 
claimed, "I  was  never  so  berhymed  since  Pythagoras'  time,  that  I  was  an 
Irish  rat,  which  I  can  hardly  remember."  One  of  the  earliest  popular  in- 
troductions of  this  Oriental  figment  to  the  English  public  was  by  Addison, 
whose  Will  Honeycomb  tells  an  amusing  story  of  his  friend,  Jack  Free- 
love, — how  that,  finding  his  mistress's  pet  monkey  alone  one  day,  he  wrote 
an  autobiography  of  his  monkeyship's  surprising  adventures  in  the  course 
of  his  many  transmigrations.  Leaving  this  precious  document  in  the 
monkey's  hands,  his  mistress  found  it  on  her  return,  and  was  vastly  be-' 
wildered  by  its  pathetic  and  laughable  contents.^^  The  fifth  number  of 
the  "Adventurer"  gives  a  very  entertaining  account  of  the  "Transmigra- 
tions of  a  Flea."  There  is  also  a  poem  on  this  subject  by  Dr.  Donne,  full 
of  strength  and  wit.  It  traces  a  soul  through  ten  or  twelve  births,  giving 
the  salient  points  of  its  history  in  each.  First,  the  soul  animates  the 
apple  our  hapless  mother  Eve  ate,  bringing  "death  into  the  world  and 
all  our  woe."  Then  it  appeared  successively  as  a  mandrake,  a  cock,  a 
herring,  a  whale, — 

"  Who  spouted  rivers  up  as  if  he  meant 
To  join  our  seas  with  seas  above  the  firmament." 

1*  Sera  Numinis  Vindkta :  near  the  close.  '5  Spectator,  No.  343. 


486       METEMPSYCHOSIS;   OB,  TRANSMIGRATION  OF  SOULS. 


Next,  as  a  mouse,  it  crept  up  an  elephant's  sinewy  proboscis  to  the  soul's 
bedchamber,  the  brain,  and,  gnawing  the  life-cords  there,  died,  crushed 
in  the  ruins  of  the  gigantic  beast.  Afterwards  it  became  a  wolf,  a  dog, 
an  ape,  and  finally  a  woman,  where  the  quaint  tale  closes.  Fielding  is 
the  author  of  a  racy  literary  performance  called  "A  Journey  from  this 
World  to  the  Next."  The  Emperor  Julian  is  depicted  in  it,  recounting 
in  Elysium  the  adventures  he  had  passed  through,  living  successively  in 
the  character  of  a  slave,  a  Jew,  a  general,  an  heir,  a  carpenter,  a  beau, 
a  monk,  a  fiddler,  a  wise  man,  a  king,  a  fool,  a  beggar,  a  prince,  a  states- 
man, a  soldier,  a  tailor,  an  alderman,  a  poet,  a  knight,  a  dancing-master, 
and  a  bishop.  Whoever  would  see  how  vividly,  with  what  an  honest  and 
vigorous  verisimilitude,  the  doctrine  can  be  embodied,  should  read  "The 
Modern  Pythagorean,"  by  Dr.  Macnish.  But  perhaps  the  most  humorous 
passage  of  this  sort  is  the  following  description  from  a  remarkable  writer 
of  the  present  day : — 

"  In  the  mean  while  all  the  shore  rang  with  the  trump  of  bull-frogs,  the 
sturdy  spirits  of  ancient  wine-bibbers  and  wassailers,  still  unrepentant, 
trying  to  sing  a  catch  in  their  Stygian  lake ;  who  would  fain  keep  up  the 
hilarious  rules  of  their  old  festal  tables,  though  their  voices  have  waxed 
hoarse  and  solemnly  grave,  mocking  at  mirth,  and  the  wine  has  lost  its 
flavor.  The  most  aldermanic,  with  his  chin  upon  a  heart-leaf,  which 
serves  for  a  napkin  to-his  drooling  chaps,  under  this  northern  shore 
quaffs  a  deep  draught  of  the  once-scorned  water,  and  passes  round  the 
cup  with  the  ejaculation  tr-r-r-oonk,  tr-r-r-oonk!  and  straightway  comes  over 
the  water  from  some  distant  cove  the  same  password  repeated,  where  the 
next  in  seniority  and  girth  has  gulped  down  to  his  mark ;  and  when  this 
observance  has  made  the  circuit  of  the  shores,  then  ejaculates  the  master 
of  ceremonies,  with  satisfaction,  tr-r-r-oonk!  and  each  in  his  turn,  down 
to  the  flabbiest-paunched,  repeats  the  same,  that  there  be  no  mistake; 
and  then  the  bowl  goes  round  again  and  again,  until  the  sun  disperses 
the  morning  mist,  and  only  the  patriarch  is  not  under  the  pond,  but 
vainly  bellowing  troonk  from  time  to  time,  and  pausing  for  a  reply."^* 

The  doctrine  of  the  metempsychosis,  which  was  the  priest's  threat 
against  sin,  was  the  poet's  interpretation  of  life.  The  former  gave  by  it 
a  terrible  emphasis  to  the  moral  law ;  the  latter  imparted  by  it  an  un- 
equalled tenderness  of  interest  to  the  contemplation  of  the  world.  To 
the  believer  in  it  in  its  fullest  development,  the  mountains  piled  tower- 
ing to  the  sky  and  the  plains  stretching  into  trackless  distance  were  the 
conscious  dust  of  souls;  the  ocean,  heaving  in  tempest  or  sleeping  in 
moonlight,  was  a  sea  of  spirits,  every  drop  once  a  man.  Each  animated 
form  that  caught  his  attention  might  be  the  dwelling  of  some  ancestor, 
or  of  some  once-cherished  companion  of  his  own.  Hence  the  Hindu's 
so  sensitive  kindness  towards  animals : — 

"Crush  not  the  feeble,  inoffensive  worm : 
Thy  sister's  spirit  wears  that  humble  form. 

16  Thoreau,  Walden,  or  Life  in  the  Woods,  p.  137. 


METEMPSYCHOSIS;   OR,  TRANSMIGRATION  OF  SOULS.       487 

Wliy  should  thy  cruel  arrow  smite  yon  bird? 
In  him  thy  brother's  plaintive  song  is  heard. 
Let  not  thine  anger  on  thy  dog  descend : 
That  faithful  animal  was  once  thy  friend." 

There  is  a  strange  grandeur,  an  affecting  mystery,  in  the  view  of  the 
creation  from  the  stand-point  of  the  metempsychosis.  It  is  an  awful 
dream-palace  all  aswarm  with  falling  and  climbing  creatures  clothed  in 
ever-shifting  disguises.  The  races  and  changes  of  being  constitute  a 
boundless  masquerade  of  souls,  whose  bodies  are  vizards  and  whose  for- 
tunes poetic  retribution.  The  motive  furnished  by  the  doctrine  to  self- 
denial  and  toil  has  a  peerless  sublimity.  In  our  Western  world,  the  hope 
of  acquiring  large  possessions,  or  of  attaining  an  exalted  office,  often 
stimulates  men  to  heroic  efforts  of  labor  and  endurance.  What,  then, 
should  we  not  expect  from  the  application  to  the  imaginative  minds  of 
the  Eastern  world  of  a  motive  which,  transcending  all  set  limits,  offers 
unheard-of  prizes,  to  be  plucked  in  life  after  life,  and  at  the  end  unveils, 
for  the  occupancy  of  the  patient  aspirant,  the  Throne  of  Immensity? 
No  wonder  that,  under  the  propulsion  of  a  motive  so  exhaustless,  a 
motive  not  remote  nor  abstract,  but  concrete,  and  organized  in  indis- 
soluble connection  with  the  visible  chain  of  eternal  causes  and  effects, — 
no  wonder  we  see  such  tremendous  exhibitions  of  superstition,  voluntary 
sufferings,  superhuman  deeds.  Here  is  the  secret  fountain  of  that  irre- 
sistible force  which  enables  the  devotee  to  measure  journeys  of  a  thousand 
miles  by  prostrations  of  his  body,  to  hold  up  his  arm  until  it  withers  and 
remains  immovably  erect  as  a  stick,  or  to  swing  himself  by  red-hot  hooks 
through  his  flesh.  The  poorest  wretch  of  a  soul  that  has  wandered  down 
to  the  lowest  grade  of  animate  existence  can  turn  his  resolute  and  long- 
ing gaze  up  the  resplendent  ranks  of  being,  and,  conscious  of  the  god- 
head's germ  within,  feel  that,  though  now  unspeakably  sunken,  he  shall 
one  day  spurn  every  vile  integument  and  vault  into  seats  of  heavenly 
dominion.  Crawling  as  an  almost  invisible  bug  in  a  heap  of  carrion,  he 
can  still  think  within  himself,  holding  fast  to  the  law  of  righteousness 
and  love,  "This  is  the  infinite  ladder  of  redemption,  over  whose  rounds 
of  purity,  penance,  charity,  and  contemplation  I  may  ascend,  through 
births  innumerable,  till  I  reach  a  height  of  wisdom,  power,  and  bliss  that 
will  cast  into  utter  contempt  the  combined  glory  of  countless  millions 
of  worlds, — ay,  till  I  sit  enthroned  above  the  topmost  summit  of  the  uni- 
verse as  omnipotent  Buddha."" 


17  Those  who  wish  to  pursue  the  subject  further  will  find  the  following  references  useful : — Hardy, 
"  Manual  of  Buddhism,"  ch.  v.  Upham,  "  History  of  Buddhism,"  ch.  iii.  Beausobre,  "  Histoire  du 
Manich^isme,"  livre  vi.  ch.  iv.  Helmont,  "  De  Revolutione  Animarum."  Richter,  "  Das  Christenthum 
\uid  die  altesten  Religionen  des  Orients,"  sects.  54-65.  Sinner,  "  Essai  sur  les  Dogmes  de  la  Metempsy- 
chose  et  du  Purgatoire."  Conz,  "  Schicksale  der  Seelenwanderungshypothese  unter  verschiedenea 
Volkern  und  in  verschiedenen  Zeiten."  Dubois,  "People  of  India,"  part  iii.  ch.  vii.  Werner,  "Com- 
mentatio  Psychologica  contra  Metempsychosin." 


488  RESURRECTION  OF   THE  FLESH. 


CHAPTEK    in. 

RESURRECTION   OF   THE   FLESH. 

A  DOCTRINE  widely  prevalent  asserts  that,  at  the  termination  of  this 
probationary  epoch,  Christ  will  appear  with  an  army  of  angels  in  the 
clouds  of  heaven,  descend,  and  set  up  his  tribunal  on  the  earth.  The 
light  of  his  advancing  countenance  will  be  the  long-waited  Aurora  of 
the  Grave.  All  the  souls  of  men  will  be  summoned  from  their  tarrying- 
places,  whether  in  heaven,  or  hell,  or  purgatory,  or  the  sepulchre ;  the 
fleshly  tabernacles  they  formerly  inhabited  will  be  re-created,  a  strong 
necromancy  making  the  rooty  and  grave-floored  earth  give  up  its  dust 
of  ruined  humanity,  and  moulding  it  to  the  identical  shapes  it  formerly 
composed ;  each  soul  will  enter  its  familiar  old  house  in  company  with 
which  its  sins  were  once  committed ;  the  books  will  be  opened  and  judg- 
ment will  be  passed ;  then  the  accepted  will  be  removed  to  heaven,  and 
the  rejected  to  hell,  both  to  remain  clothed  with  those  same  material 
bodies  forever, — the  former  in  celestial  bliss,  the  latter  in  infernal  torture. 

In  the  present  dissertation  we  propose  to  exhibit  the  sources,  trace  the 
developments,  explain  the  variations,  and  discuss  the  merits,  of  this 
doctrine. 

The  first  appearance  of  this  notion  of  a  bodily  restoration  which  occurs 
in  the  history  of  opinions  is  among  the  ancient  Hindus.  With  them  it 
appears  as  a  part  of  a  vast  conception,  embracing  the  whole  universe  in 
an  endless  series  of  total  growths,  decays,  and  exact  restorations.  In 
the  beginning  the  Supreme  Being  is  one  and  alone.  He  thinks  to  him- 
self, "  I  will  become  many."  Straightway  the  multiform  creation  germi- 
nates forth,  and  all  beings  live.  Then  for  an  inconceivable  period — a 
length  of  time  commensurate  with  the  existence  of  Brahma,  the  Demi- 
urgus — the  successive  generations  flourish  and  sink.  At  the  end  of  this 
period  all  forms  of  matter,  all  creatures,  sages,  and  gods,  fall  back  into 
the  Universal  Source  whence  they  arose.  Again  the  Supreme  Being  is 
one  and  alone.  After  an  interval  the  same  causes  produce  the  same 
effects,  and  all  things  recur  exactly  as  they  were  before.'^ 

We  find  this  theory  sung  by  some  of  the  Oriental  poets : — 

"  Every  external  form  of  things,  and  every  object  which  disappear'd, 
Remains  stored  up  in  the  storehouse  of  fate : 
When  the  system  of  the  heavens  returns  to  its  former  order, 
God,  the  All-Just,  will  bring  them  forth  from  the  veil  of  mystery ."2 


Wilson,  Lectures  on  the  Hindus,  pp.  53-56.  2  xhe  Dabist&n,  vol.  iii.  p. 


RESURRECTION  OF  THE  FLESH.  489 


The  same  general  conception,  in  a  modified  form,  was  held  by  the 
Stoics  of  later  Greece,  who  doubtless  borrowed  it  from  the  East,  and  who 
carried  it  out  in  greater  detail.  "  Grod  is  an  artistic  fire,  out  of  which  the 
cosmopoeia  issues."  This  fire  proceeds  in  a  certain  fixed  course,  in  obe- 
dience to  a  fixed  law,  passing  through  certain  interhiediate  gradations 
and  established  periods,  until  it  ultimately  returns  into  itself  and  closes 
with  a  universal  conflagration.  It  is  to  this  catastrophe  that  reference  is 
made  in  the  following  passage  of  Epictetus : — "  Some  say  that  when  Zeus 
is  left  alone  at  the  time  of  the  conflagration,  he  is  solitary,  and  bewails 
himself  that  he  has  no  company."'  The  Stoics  supposed  each  succeeding 
formation  to  be  perfectly  like  the  preceding.  Every  particular  that 
happens  now  has  happened  exactly  so  a  thousand  times  before,  and  will 
happen  a  thousand  times  again.  This  view  they  connected  with  astro- 
nomical calculations,  making  the  burning  and  re-creating  of  the  world 
coincide  with  the  same  position  of  the  stars  as  that  at  which  it  previously 
occurred.*  This  they  called  the  restoration  of  all  things.  The  idea  of 
these  enormous  revolving  identical  epochs — Day  of  Brahm,  Cycle  of  the 
Stoics,  or  Great  Year  of  Plato — is  a  physical  fatalism,  effecting  a  universal 
resurrection  of  the  past,  by  reproducing  it  over  and  over  forever. 

Humboldt  seems  more  than  inclined  to  adopt  the  same  thought.  "  In 
submitting,"  he  says,  "physical  phenomena  and  historical  events  to  the 
exercise  of  the  reflective  faculty,  and  in  ascending  to  their  causes  by 
reasoning,  we  become  more  and  more  penetrated  by  that  ancient  belief, 
that  the  forces  inherent  in  matter,  and  those  regulating  the  moral  world, 
exert  their  action  under  the  presence  of  a  primordial  necessity  and 
according  to  movements  periodically  renewed."  The  wise  man  of  old 
said,  "  The  thing  that  hath  been,  it  is  that  which  shall  be ;  and  that 
which  is  done  is  that  which  shall  be  done,  and  there  is  no  new  thing 
under  the  sun."  The  conception  of  the  destinies  of  the  universe  as  a 
circle  returning  forever  into  itself  is  an  artifice  on  which  the  thinking 
mind  early  seizes,  to  evade  the  problem  that  is  too  mighty  for  its  feeble 
powers.  It  concludes  that  the  final  aim  of  Nature  is  but  the  infinite 
perfecting  of  her  material  in  infinite  transformations  ever  repeating  the 
same  old  series.  We  cannot  comprehend  and  master  satisfactorily  the 
eternal  duration  of  one  visible  order,  the  incessant  rolling  on  of  races 
and  stars: — 

"And  doth  creation's  tide  forever  flow. 
Nor  ebb  with  like  destruction  ?    World  on  world 
Are  they  forever  heaping  up,  and  still 
The  mighty  measure  never,  never  full  ?" 

And  so,  when  the  contemplation  of  the  staggering  infinity  threatens  to 
crush  the  brain,  we  turn  away  and  find  relief  in  the  view  of  a  periodical 
revolution,  wherein  all  comes  to  an  end  from  time  to  time  and  takes  a 


8  Epictetus,  lib.  iii.  cap.  13.    Sonntag,  De  Palingenesia  Stoicdrum. 
4  Ritter's  Hist,  of  An.  Phil.,  lib.  xi.  cap.  4. 


490  RESURRECTION  OF  THE  FLESH. 


fresh  start.  It  would  be  wiser  for  us  simply  to  resign  the  problem  as  too 
great.  For  the  conception  to  which  we  have  recourse  is  evidently  a  mere 
conceit  of  imagination,  without  scientific  basis  or  philosophical  con* 
firmation. 

The  doctrine  of  a  bodily  resurrection,  resting  on  a  wholly  dilBferent 
ground,  again  emerges  upon  our  attention  in  the  Zoroastrian  faith  of 
Persia.  The  good  Ormuzd  created  men  to  be  pure  and  happy  and  to 
pass  to  a  heavenly  immortality.  The  evil  Ahriman  insinuated  his  cor- 
ruptions among  them,  broke  their  primal  destiny,  and  brought  death 
upon  them,  dooming  their  material  frames  to  loathsome  dissolution,  their 
unclothed  spirits  to  a  painful  abode  in  hell.  Meanwhile,  the  war  between 
the  Light-God  and  the  Gloom-Fiend  rages  fluctuatingly.  But  at  last  the 
Good  One  shall  prevail,  and  the  Bad  One  sink  in  discomfiture,  and  all 
evil  deeds  be  neutralized,  and  the  benignant  arrangements  decreed  at 
first  be  restored.  Then  all  souls  shall  be  redeemed  from  hell  and  their 
bodies  be  rebuilt  from  their  scattered  atoms  and  clothed  upon  them 
again.^  This  resurrection  is  not  the  consequence  of  any  fixed  laws  or 
fate,  nor  is  it  an  arbitrary  miracle.  It  is  simply  the  restoration  by  Ormuzd 
of  the  original  intention  which  Ahriman  had  temporarily  marred  and 
defeated.  This  is  the  great  bodily  resurrection,  as  it  is  still  understood 
and  looked  for  by  the  Parsees. 

The  whole  system  of  views  out  of  which  it  springs,  and  with  which-  it 
is  interwrought,  is  a  fanciful  mythology,  based  on  gratuitous  assumptions, 
or  at  most  on  a  crude  glance  at  mere  appearances.  The  hypothesis  that 
the  creation  is  the  scene  of  a  drawn  battle  between  two  hostile  beings,  a 
Deity  and  a  Devil,  can  face  neither  the  scrutiny  of  science,  nor  the  test 
of  morals,  nor  the  logic  of  reason ;  and  it  has  long  since  been  driven 
from  the  arena  of  earnest  thought.  On  this  theory  it  follows  that  death 
is  a  violent  curse  and  discord,  maliciously  forced  in  afterwards  to  deform 
and  spoil  the  beauty  and  melody  of  a  perfect  original  creation.  Now,  as 
Bretschneider  well  says,  "  the  belief  that  death  is  an  evil,  a  punishment 
for  sin,  can  arise  only  in  a  dualistic  system."  It  is  unreasonable  to  sup- 
pose that  the  Infinite  God  would  deliberately  lay  a  plan  and  allow  it  to 
be  thwarted  and  ruined  by  a  demon.  And  it  is  unscientific  to  imagine 
that  death  is  an  accident,  or  an  after-result  foisted  into  the  system  of  the 
world.  Death — that  is,  a  succession  of  generations — is  surely  an  essential 
part  of  the  very  constitution  of  nature,  plainly  stamped  on  all  those 
"medals  of  the  creation"  which  bear  the  features  of  their  respective 
ages  and  which  are  laid  up  in  the  archives  of  geological  epochs.  Suc- 
cessive growth  and  decay  is  a  central  part  of  God's  original  plan,  as 
appears  from  the  very  structure  of  living  bodies  and  the  whole  order  of 
the  globe.  Death,  therefore,  which  furthermore  actually  reigned  on  earth 
unknown  ages  before  the  existence  of  man,  could  not  have  been  a  for- 


6  Frazer,  History  of  Persia,  chap.  iv.  Baur,  Symbolik  und  Mythologie,  thl.  ii.  absch.  ii.  cap.  iii. 
BS.  394-404. 


RESURRECTION   OF   THE   FLESH.  491 


tuitous  after-clap  of  human  sin.  And  so  the  foregoing  theory  of  a  general 
resurrection  as  the  restoration  of  God's  broken  plan  to  its  completeness 
falls  to  the  ground. 

The  Jews,  in  the  course  of  their  frequent  and  long-continued  inter- 
course with  the  Persians,  did  not  fail  to  be  much  impressed  with  the 
vivid  melodramatic  outlines  of  the  Zoroastrian  doctrine  of  the  resur- 
rection. They  finally  adopted  it  themselves,  and  joined  it,  with  such 
modifications  as  it  naturally  underwent  from  the  union,  with  the  great 
dogmas  of  their  own  faith.  A  few  faint  references  to  it  are  found  in  the 
Old  Testament.  Some  explicit  declarations  and  boasts  of  it  are  in  the 
Apocrypha.  In  the  Targums,  the  Talmud,  and  the  associated  sources, 
abundant  statements  of  it  in  copious  forms  are  preserved.  The  Jews 
rested  their  doctrine  of  the  resurrection  on  the  same  general  ground  as 
the  Persians  did,  from  whom  they  borrowed  it.  Man  was  meant  to  be 
immortal,  either  on  'earth  or  in  heaven ;  but  Satan  seduced  him  to  sin, 
and  thus  wrested  from  him  his  privilege  of  immortality,  made  him  die 
and  descend  into  a  dark  nether-realm  which  was  to  be  filled  with  the 
disembodied  souls  of  his  descendants.  The  resurrection  was  to  annul 
all  this  and  restore  men  to  their  original  footing. 

We  need  not  labor  any  disproof  of  the  truth  or  authority  of  this  doc- 
trine as  the  Pharisees  held  it,  because,  admitting  that  they  had  the 
record  of  a  revelation  from  God,  this  doctrine  was  not  a  part  of  it.  It  is 
only  to  be  found  in  their  canonic  scriptures  by  way  of  vague  and  hasty 
allusion,  and  is  historically  traceable  to  its  derivation  from  the  pagan 
oracles  of  Persia.  Of  course  it  is  possible  that  the  doctrine  of  the 
resurrection,  as  the  Hebrews  held  it,  was  developed  by  themselves,  from 
imaginative  contemplations  on  the  phenomena  of  burials  and  graves ; 
spectres  seen  in  dreams ;  conceptions  of  the  dead  as  shadowy  shapes  in 
the  under-world ;  ideas  of  God  as  the  deliverer  of  living  men  from  the 
open  gates  of  the  under-world  when  they  experienced  narrow  escapes 
from  destruction  ;  vast  and  fanatical  national  hopes.  Before  advancing 
another  step,  it  is  necessary  only  to  premise  that  some  of  the  Jews  appear 
to  have  expected  that  the  souls  on  rising  from  the  under-world  would  be 
clothed  with  new,  spiritualized,  incorruptible  bodies,  others  plainly  ex- 
pected that  the  identical  bodies  they  formerly  wore  would  be  literally 
restored. 

Now,  when  Christianity,  after  the  death  of  its  Founder,  arose  and 
spread,  it  was  in  the  guise  of  a  new  and  progressive  Jewish  sect.  Its 
apostles  and  its  converts  for  the  first  hundred  years  were  Christian  Jews. 
Christianity  ran  its  career  through  the  apostolic  age  virtually  as  a  more 
liberal  Jewish  sect.  Most  natural  was  it,  then,  that  infant  Christianity 
should  retain  all  the  salient  dogmas  of  Judaism,  except  those  of  exclu- 
sive nationality  and  bigoted  formalism  in  the  throwing  off  of  which  the 
mission  of  Christianity  partly  consisted.  Among  these  Jewish  dogmas 
retained  by  early  Christianity  was  that  of  the  bodily  resurrection.  In 
the  New  Testament  itself  there  are  seeming  references  to  this  doctrine. 


492  RESURRECTION  OF  THE   FLESH. 


We  shall  soon  recur  to  these.  The  phrase  "  resurrection  of  the  body" 
does  not  occur  in  the  Scriptures.  Neither  is  it  found  in  any  public  creed 
whatever  among  Christians  until  the  fourth  century.*  But  these  ad- 
missions by  no  means  prove  that  the  doctrine  was  not  believed  from  the 
earliest  days  of  Christianity.  The  fact  is,  it  was  the  same  with  this  doc- 
trine as  with  the  doctrine  of  the  descent  of  Christ  into  Hades :  it  was 
not  for  a  long  time  called  in  question  at  all.  It  was  not  defined,  discri- 
minated, lifted  up  on  the  symbols  of  the  Church,  because  that  was  not 
called  for.  As  soon  as  the  doctrine  came  into  dispute,  it  was  vehemently 
and  all  but  unanimously  affirmed,  and  found  an  emphatic  place  in  every 
creed.  Whenever  the  doctrine  of  a  bodily  resurrection  has  been  denied, 
that  denial  has  been  instantly  stigmatized  as  heresy  and  schism,  even 
from  the  days  of  "  Hymeneus  and  Philetas,  who  concerning  the  truth 
erred,  saying  that  the  resurrection  was  past  already."  The  uniform 
orthodox  doctrine  of  the  Christian  Church  has  always  been  that  in  the 
last  day  the  identical  fleshly  bodies  formerly  inhabited  by  men  shall  be 
raised  from  the  earth,  sea,  and  air,  and  given  to  them  again  to  be  ever- 
lastingly assumed.  The  scattered  exceptions  to  the  believers  in  this 
doctrine  have  been  few,  and  have  ever  been  styled  heretics  by  their 
contemporaries. 

Any  one  who  will  glance  over  the  writings  of  the  Fathers  with  refer- 
ence to  this  subject  will  find  the  foregoing  statements  amply  confirmed.' 
Justin  Martyr  wrote  a  treatise  on  the  resurrection,  a  fragment  of  which 
is  still  extant.  Athenagoras  has  left  us  an  extremely  elaborate  and  able 
discussion  of  the  whole  doctrine,  in  a  separate  work.  Tertullian  is 
author  of  a  famous  book  on  the  subject,  entitled  "  Concerning  the  Re- 
surrection of  the  Flesh,"  in  which  he  says,  "  The  teeth  are  providentially 
made  eternal  to  serve  as  the  seeds  of  the  resurrection."  Chrysostom 
has  written  fully  upon  it  in  two  of  his  eloquent  homilies.  All  these,  in 
company  indeed  with  the  common  body  of  their  contemporaries,  unequi- 
vocally teach  a  carnal  resurrection  with  the  grossest  details.  Augustine 
says,  "  Every  man's  body,  howsoever  dispersed  here,  shall  be  restored  per- 
fect in  the  resurrection.  Every  body  shall  be  complete  in  quantity  and 
quality.  As  many  hairs  as  have  been  shaved  off,  or  nails  cut,  shall  not 
return  in  such  enormous  quantities  to  deform  their  original  places ;  but 
neither  shall  they  perish :  they  shall  return  into  the  body  into  that  sub- 
stance from  which  they  grew."^  As  if  that  would  not  cause  any  deformity  !* 
Some  of  the  later  Origenists  held  that  the  resurrection-bodies  would  be 
in  the  shape  of  a  ball, — the  mere  heads  of  cherubs  )}^ 

In  the  seventh  century  Mohammed  flourished.  His  doctrinal  system, 
it  is  well  known,  was  drawn  indiscriminately  from  many  sources,  and 

6  Dr.  Sykes,  Inquiry  when  the  Article  of  the  Resurrection  of  the  Body  or  Flesh  was  first  Intro- 
duced  into  the  Public  Creeds. 

7  Mosheim,  De  Resurrectione  Mortuorum.  8  De  Civ.  Dei,  lib.  xxii.  cap.  19,  20. 
9  See  the  strange  speculations  of  Opitz  in  his  work  "De  Statur&  et  ^tate  Resurgentium." 

iO  Redepenning,  Origenes,b.  ii.  s.  463.  .    . 


RESURRECTION  OF  THE  FLESH.  493 


mixed  with  additions  and  colors  of  his  own.  Finding  the  dogma  of  a 
general  bodily  resurrection  already  prevailing  among  the  Parsees,  the 
Jews,  and  the  Christians,  and  perceiving,  too,  how  well  adapted  for  pur- 
poses of  vivid  representation  and  practical  effect  it  was, — or  perhaps 
believing  it  himself, — the  Arabian  prophet  ingrafted  this  article  into  the 
creed  of  his  followers.  It  has  ever  been  with  them,  and  is  still,  a  fore- 
most and  controlling  article  of  faith, — an  article  for  the  most  part  held 
in  its  literal  sense,  although  there  is  a  powerful  sect  which  spiritualizes 
the  whole  conception,  turning  all  its  details  into  allegories  and  images. 
But  this  view  is  not  the  original  nor  the  orthodox  view. 

The  subject  of  the  resurrection  was  a  prominent  theme  in  the  theology 
of  the  Middle  Age.  Only  here  and  there  a  dissenting  voice  was  raised 
against  the  doctrine  in  its  strict  physical  form.  The  great  body  of  the 
Scholastics  stood  stanchly  by  it.  In  defence  and  support  of  the  Church- 
thesis  they  brought  all  the  quirks  and  quiddities  of  their  subtle  dia- 
lectics. As  we  take  down  their  ponderous  tomes  from  their  neglected 
shelves,  and  turn  over  the  dusty,  faded  old  leaves,  we  find  chapter  after 
chapter  in  many  a  formidable  folio  occupied  with  grave  discussions,  carried 
on  in  acute  logical  terminology,  of  questions  like  these: — "  Will  the  resur- 
rection be  natural  or  miraculous  ?"  "  Will  each  one's  hairs  and  nails  all 
be  restored  to  him  in  the  resurrection  ?"  "  When  bodies  are  raised,  will 
each  soul  spontaneously  know  its  own  and  enter  it  ?  or  will  the  power 
of  God  distribute  them  as  they  belong?"  "Will  the  deformities  and 
scars  of  our  present  bodies  be  retained  in  the  resurrection  V  "  Will  all 
rise  of  the  same  age  V  "  Will  all  have  one  size  and  one  sex  ?"^^  And  so 
on  with  hundreds  of  kindred  questions.  For  instance,  Thomas  Aquinas 
contended  "that  no  other  substance  would  rise  from  the  grave  except 
that  which  belonged  to  the  individual  in  the  moment  of  death.''*^  What 
dire  prospects  this  proposition  must  conjure  up  before  many  minds !  If 
one  chance  to  grow  prodigiously  obese  before  death,  he  must  lug  that 
enormous  corporeity  wearily  about  forever;  but  if  he  happen  to  die 
when  wasted,  he  must  then  flit  through  eternity  as  thin  as  a  lath.  Those 
who  have  had  the  misfortune  to  be  amputated  of  legs  or  arms  must 
appear  on  the  Resurrection-stage  withoiU  those  very  convenient  ap- 
pendages. There  will  still  be  need  of  hospitals  for  the  battered  veterans 
of  Chelsea  and  Greenwich,  mutilated  heroes,  pensioned  relics  of  deck 
and  field.     Then  in  the  resurrection  the  renowned 

"  Mynheer  von  Clam, 
Eichest  merchant  in  Rotterdam,'* 

will  again  have  occasion  for  the  services  of  the  "  patent  cork-leg  manu- 
facturer," though  it  is  hardly  to  be  presumed  he  will  accept  another 
unrestrainable  one  like  that  which  led  him  so  fearful  a  race  through  the 
poet's  verses. 

11  Siimma  Theologise,  Thomse  Aquinatis,  tertia  pars,  Supplementum,  Qusestiones  79-87. 
la  Hagenbach,  Dogmengeschichte,  sect.  204. 

32 


494  RESURRECTION  OF  THE  FLESH. 


The  Manichseans  denied  a  bodily  resurrection.  In  this  all  the  sects 
theologically  allied  to  them,  who  have  appeared  in  ecclesiastical  history, 
— for  instance,  the  Cathari, — have  agreed.  There  have  also  been  a  few- 
individual  Christian  teachers  in  every  century  who  have  assailed  the 
doctrine.  But,  as  already  declared,  it  has  uniformly  been  the  firm  doc- 
trine of  the  Church  and  of  all  who  acknowledged  her  authority.  The 
old  dogma  still  remains  in  the  creeds  of  the  recognised  Churches,  Papal, 
Greek,  and  Protestant.  It  has  been  terribly  shattered  by  the  attacks  of 
reason  and  of  progressive  science.  It  lingers  in  the  minds  of  most  people 
only  as  a  dead  letter.  But  all  the  earnest  conservative  theologians  yet 
cling  to  it  in  its  unmitigated  grossness,  with  unrelaxing  severity.  We 
.  hear  it  in  practical  discourses  from  the  pulpit,  and  read  it  in  doctrinal 
treatises,  as  offensively  proclaimed  now  as  ever.  Indeed,  it  is  an  essential 
part  of  the  compact  system  of  the  ruling  theology,  and  cannot  be  taken 
out  without  loosening  the  whole  dogmatic  fabric  into  fragments.  Thus 
writes  to-day  a  distinguished  American  divine.  Dr.  Spring : — "  "Whether 
buried  in  the  earth,  or  floating  in  the  sea,  or  consumed  by  the  flames,  or 
enriching  the  battle-field,  or  evaporate  in  the  atmosphere, — all,  from  Adam 
to  the  latest-born,  shall  wend  their  way  to  the  great  arena  of  the  judg- 
ment. Every  perished  bone  and  every  secret  particle  of  dust  shall  obey 
the  summons  and  come  forth.  If  one  could  then  look  upon  the  earth, 
he  would  see  it  as  one  mighty  excavated  globe,  and  wonder  how  such 
countless  generations  could  have  found  a  dwelling  beneath  its  surface."^^ 
This  is  the  way  the  recognised  authorities  in  theology  still  talk.  To 
venture  any  other  opinion  is  a  heresy  all  over  Christendom  at.  this  hour. 

"We  will  next  bring  forward  and  criticize  the  arguments  for  and  against 
the  doctrine  before  us.  It  is  contended  that  the  doctrine  is  demonstrated 
in  the  example  of  Christ's  own  resurrection.  *'The  resurrection  of  the 
flesh  was  formerly  regarded  as  incredible,"  says  Augustine;  "  but  now  we 
see  the  whole  world  believing  that  Christ's  earthly  body  was  borne  into 
heaven.''^*  It  is  the  faith  of  the  Church  that  "Christ  rose  into  heaven 
with  his  body  of  flesh  and  blood,  and  wears  it  there  now,  and  will  forever." 
■"  Had  he  been  there  in  body  before,  it  would  have  been  no  such  wonder 
that  he  should  have  returned  with  it ;  but  that  the  flesh  of  our  flesh  and 
bone  of  our  bone  should  be  seated  at  the  right  hand  of  God  is  worthy 
of  the  greatest  admiration."^^  That  is  to  say,  Christ  was  from  eternity 
God,  the  Infinite  Spirit,  in  heaven;  he  came  to  earth  and  lived  in  a 
human  body ;  on  returning  to  heaven,  instead  of  resuming  his  proper 
form,  he  bears  with  him,  and  will  eternally  retain,  the  body  of  flesh  he 
had  worn  on  earth!  Paul  says,  "Flesh  and  blood  cannot  inherit  the 
kingdom  of  God."  The  Church,  hastily  following  the  senses,  led  by  a 
<}arnal,  illogical  philosophy,  has  deeply  misinterpreted  and  violently 
abused  the  significance  of  Christ's  ascension.     The  drama  of  his  resur- 


13  The  Glory  of  Christ,  vol.  ii.  p.  237.  i*  De  Civ.  Dei,  lib.  xxii.  cap.  5. 

16  Pearson  on  the  Creed,  12th  ed.,  pp.  272-275. 


i 


RESURRECTION  OF   THE  FLESH.  495 


rection,  with  all  its  connected  parts,  was  not  meant  throughout  as  a  strict 
representation  of  our  destiny.  It  was  a  seal  upon  his  commission  and 
teachings,  not  an  exemplification  of  what  should  happen  to  others.  It 
was  outwardly  a  miracle,  not  a  type, — an  exceptional  instance  of  super- 
natural power,  not  a  significant  exhibition  of  the  regular  course  of  things. 
The  same  logic  which  says,  "  Christ  rose  and  ascended  with  his  fleshly 
body:  therefore  we  shall,"  must  also  say,  "  Christ  rose  visibly  on  the  third 
day:  therefore  we  shall.''  Christ's  resurrection  was  a  miracle;  and  there- 
fore we  cannot  reason  from  it  to  ourselves.  The  common  conception 
of  a  miracle  is  that  it  is  the  suspension,  not  the  manifestation,  of  ordi- 
nary laws.  We  have  just  as  much  logical  right  to  say  that  the  physical 
appearance  in  Christ's  resurrection  was  merely  an  accommodation  to  the 
senses  of  the  witnesses,  and  that  on  his  ascension  the  body  was  annihilated, 
and  only  his  soul  entered  heaven,  as  we  have  to  surmise  that  the  theory 
embodied  in  the  common  belief  is  true.  The  record  is  according  to  mere 
sensible  appearances.  The  reality  is  beyond  our  knowledge.  The  record 
gives  no  explanation.  It  is  wiser  in  this  dilemma  to  follow  the  light  of 
reason  than  to  follow  the  blind  spirit  of  tradition.  The  point  in  our 
reasoning  is  this.  If  Christ,  on  rising  from  the  world  of  the  dead,  assumed 
again  his  former  body,  he  assumed  it  by  a  miracle,  and  for  some  special 
purpose  of  revealing  himself  to  his  disciples  and  of  finishing  his  earthly 
work  ;  and  it  does  not  follow  either  that  he  bore  that  body  into  heaven, 
or  that  any  others  will  ever,  even  temporarily,  reassume  ihdr  cast-off 
forms. 

The  Christian  Scriptures  do  not  in  a  single  passage  teach  the  popular 
doctrine  of  the  resurrection  of  the  body.  Every  text  in  the  New  Testa- 
ment finds  its  full  and  satisfactory  explanation  without  implying  that 
dogma  at  all.  In  the  first  place,  it  is  undeniably  implied  throughout  the 
New  Testament  that  the  soul  does  not  perish  with  the  body.  It  also 
appears,  in  the  next  place,  from  numerous  explicit  passages,  that  the 
New  Testament  authors,  in  common  with  their  countrymen,  supposed 
the  souls  of  the  departed  to  be  gathered  and  tarrying  in  what  the  Church 
calls  the  intermediate  state, — the  obscure  under-world.  In  this  subterra- 
nean realm  they  were  imagined  to  be  awaiting  the  advent  of  the  Messiah 
to  release  them.  Now,  we  submit  that  every  requirement  of  the  doctrine 
of  the  resurrection  as  it  is  stated  or  hinted  in  the  New  Testament  is  fully 
met  by  the  simple  ascension  of  this  congregation  of  souls  from  the  vaults 
of  Sheol  to  the  light  of  the  upper  earth,  there  to  be  judged,  and  then 
some  to  be  sent  up  to  heaven,  some  sent  back  to  their  prison.  For,  let 
it  be  carefully  observed,  there  is  not  one  text  in  the  New  Testament,  as 
before  stated,  which  speaks  of  the  resurrection  of  the  "  body"  or  of  the 
"flesh."  The  expression  is  simply  the  resurrection  of  *'the  dead,"  or 
of  "them  that  slept."  If  by  "the  dead"  was  meant  "the  bodies,''  why 
are  we  not  told  so?  Locke,  in  the  Third  Letter  of  his  controversy  with 
the  Bishop  of  Worcester  on  this  subject,  very  pointedly  shows  the  ab- 
surdity of  a  literal  interpretation  of  the  words  "All  that  are  in  their 


4t96  RESURRECTION  t)F  THE  FLESH. 


graves  shall  hear  my  voice  and  shall  come  forth."  Nothing  can  come 
out  of  the  grave  except  what  is  in  it.  And  there  are  no  souls  in  the 
grave:  they  are  in  the  separate  state.  And  there  are  no  bodies  in 
millions  of  graves :  they  long  ago,  even  to  the  last  grain  of  dust,  entered 
into  the  circulations  of  the  material  system.  "Coming  forth  from  their 
graves  unto  the  resurrection"  either  denotes  the  rising  of  souls  from  the 
under-world,  or  else  its  meaning  is  something  incredible.  At  all  events, 
nothing  is  said  about  any  resurrection  of  the  body :  that  is  a  matter  of 
arbitrary  inference.  The  angels  are  not  thought  to  have  material  bodies ; 
and  Christ  declares,  "  In  the  resurrection  ye  shall  neither  marry  nor  be 
given  in  marriage,  but  shall  be  as  the  angels  of  heaven."  It  seems  clear 
to  us  that  the  author  of  the  Epistle  to  the  Hebrews  also  looked  for  no 
restoration  of  the  fleshly  body ;  for  he  not  only  studiously  omits  even  the 
faintest  allusion  to  any  such  notion,  but  positively  describes  "the  spirits 
of  just  men  made  perfect  in  the  heavenly  Jerusalem,  with  an  innumerable 
company  of  angels,  and  with  the  general  assembly  and  church  of  the  first- 
born." The  Jews  and  early  Christians  who  believed  in  a  bodily  resurrec- 
tion did  not  suppose  the  departed  could  enter  heaven  until  after  that 
great  consummation. 

The  most  cogent  proof  that  the  New  Testament  does  not  teach  the 
resurrection  of  the  same  body  that  is  buried  in  the  grave  is  furnished  by 
the  celebrated  passage  in  Paul's  Epistle  to  the  Corinthians.  The  apostle's 
premises,  reasoning,  and  conclusion  are  as  follows: — "Christ  is  risen  from 
the  dead,  become  the  first-fruits  of  them  that  slept."  That  is  to  say,  all 
who  have  died,  except  Christ,  are  still  tarrying  in  the  great  receptacle  of 
souls" under  the  earth.  As  the  first-fruits  go  before  the  harvest,  so  the 
solitary  risen  Christ  is  the  forerunner  to  the  general  resurrection  to 
follow.  "But  some  one  will  say.  How  are  the  dead  raised  up?  and 
with  what  body  do  they  come?"  Mark  the  apostle's  reply,  and  it  will 
appear  inexplicable  how  any  one  can  consider  him  as  arguing  for  the 
resurrection  of  the  identical  body  that  was  laid  in  the  grave,  particle  for 
particle.  "Thou  fool!  that  which  thou  sowest,  thou  sowest  not  that 
body  that  shall  be,  but  naked  grain,  and  God  giveth  it  a  body  as  it  hath 
pleased  him."  "There  are  celestial  bodies,  and  terrestrial  bodies;" 
"there  is  a  natural  body,  and  there  is  a  spiritual  body;"  "the  first  man 
is  of  the  earth,  earthy;  the  second  man  is  the  Lord  from  heaven;"  "flesh 
and  blood  cannot  inherit  the  kingdom  of  God ;"  "we  shall  all  be  changed," 
and  "bear  the  image  of  the  heavenly,  as  we  have  borne  the  image  of  the 
earthy."  The  analogy  which  has  been  so  strangely  perverted  by  most 
commentators  is  used  by  Paul  thus.  The  germ  which  was  to  spring  up 
to  a  new  life,  clothed  with  a  new  body,  was  not  any  part  of  the  fleshly 
body  buried  in  the  grave,  but  was  the  soul  itself,  once  contained  in  the  old 
body,  but  released  from  its  hull  in  the  grave  and  preserved  in  the  under- 
world until  Christ  shall  call  it  forth  to  be  invested  with  a  "glorious," 
"powerful,"  "spiritual,"  "incorruptible"  body.  When  a  grain  of  wheat 
is  sown,  that  is  not  tfie  body  that  shall  be;  but  the  mysterious  principle 


RESURRECTION  OF  THE  FLESH.  49Y 


of  life,  latent  in  the  germ  of  the  seed,  springs  up  and  puts  on  its  body 
fashioned  appropriately  for  it.  So,  according  to  Paul's  conception,  when 
a  man  is  buried,  the  material  corpse  is  not  the  resurrection  body  that 
shall  be ;  but  the  living  soul  which  occupied  it  is  the  germ  that  shall  put 
on  a  new  body  of  immortality  when  the  spring-tide  of  Christ's  coming 
draws  the  buried  treasures  of  Hades  up  to  the  light  of  heaven. 

A  species  of  proof  which  has  been  much  used  by  the  advocates  of  the 
dogma  of  a  bodily  resurrection  is  the  argument  from  analogy.  The  inti- 
mate connection  of  human  feeling  and  fancy  with  the  changing  phe- 
nomena of  Nature's  seasons  would  naturally  suggest  to  a  pensive  mind 
the  idea,  Why,  since  she  has  her  annual  resurrection,  may  not  humanity 
some  time  have  one?  And  what  first  arose  as  a  poetic  conceit  or  stray 
thought,  and  was  expre'ssed  in  glowing  metaphors,  might  by  an  easy 
process  pass  abroad  and  harden  into  a  prosaic  proposition  or  dogmatic 
formula. 

"0  soul  of  the  spring-time,  now  let  us  behold 
The  stone  from  the  mouth  of  the  sepulchre  roU'd, 
And  Nature  rise  up  from  her  death's  damp  mould ; 
Let  our  faith,  which  in  darkness  and  coldness  has  lain, 
Revive  with  the  warmth  and  the  brightness  again. 
And  in  blooming  of  flower  and  budding  of  tree 
The  symbols  and  types  of  our  destiny  see." 

Standing  by  the  graves  of  our  loved  and  lost  ones,  our  inmost  souls 
yearn  over  the  very  dust  in  which  their  hallowed  forms  repose.  "We  feel 
that  they  must  come  back,  we  must  be  restored  to  each  other  as  we  were 
before.  Listening  to  the  returned  birds  whose  warble  fills  the  woods 
once  more,  gazing  around  on  the  verdant  and  flowery  forms  of  renewed 
life  that  clothe  the  landscape  over  again,  we  eagerly  snatch  at  every 
apparent  emblem  or  prophetic  analogy  that  answers  to  our  fond  imagina- 
tion and  desiring  dream.  Sentiment  and  fancy,  especially  when  stimu- 
lated by  love  and  grief,  and  roving  in  the  realms  of  reverie,  free  from  the 
cold  guidance  and  sharp  check  of  literal  fact  and  severe  logic,  are  poor 
analysts,  and  then  we  easily  confuse  things  distinct  and  wander  to  con- 
clusions philosophy  will  not  warrant.  Before  building  a  dogmatic  doc- 
trine on  analogies,  we  must  study  those  analogies  with  careful  discrimina' 
tion, — must  see  what  they  really  are,  and  to  what  they  really  lead. 
There  is  often  an  immense  difference  between  the  first  appearance  to  a 
hasty  observer  and  the  final  reality  to  a  profound  student.  Let  us,  then, 
scrutinize  a  little  more  closely  those  seeming  analogies  which,  to  borrow 
a  happy  expression  from  Fliigge,  have  made  "  Resurrection  a  younger 
sister  of  Immortality.'^ 

Nature,  the  old,  eternal  snake,  comes  out  afresh  every  year  in  a  new 
shining  skin.  What  then?  Of  course  .this  emblem  is  no  proof  of  any 
doctrine  concerning  the  fate  of  man.  But,  waiving  that,  what  would  the 
legitimate  correspondence  to  it  be  for  man?  Why,  that  humanity  should 
exhibit  the  fresh  specimens  of  her  living  handiwork  in  every  new  genera- 
tion.    And  that  is  done.     Nature  does  not  reproduce  before  us  each 


498  RESURRECTION  OF  THE  FLESH. 


spring  the  very  flowers  that  perished  the  previous  winter:  she  makes 
new  ones  like  them.  It  is  not  a  resurrection  of  the  old :  it  is  a  growth 
of  the  new.  The  passage  of  the  worm  from  its  slug  to  its  chrysalis  state 
is  surely  no  symbol  of  a  bodily  resurrection,  but  rather  of  a  bodily 
emancipation,  not  resuming  a  deserted  dead  body,  but  assuming  a  new 
live  one.  Does  the  butterfly  ever  come  back  to  put  on  the  exuvise  that 
have  perished  in  the  ground  ?  The  law  of  all  life  is  progress,  not  return, 
— ascent  through  future  developments,  not  descent  through  the  stages 
already  traversed. 

"  The  herb  is  bom  anew  out  of  a  seed, 
Not  raised  out  of  a  bony  skeleton. 
What  tree  is  man  the  seed  of?    Of  a  soul." 

Sir  Thomas  Browne,  after  others,  argues  for  the  restoration  of  man's 
body  from  the  grave,  from  the  fancied  analogy  of  the  palingenesis  or 
resurrection  of  vegetables  which  the  magicians  of  the  antique  East  and 
the  mystic  chemists  of  the  Middle  Age  boasted  of  effecting.  He  having 
asserted  in  his  "Eeligion  of  a  Physician"  that  "experience  can  from  the 
ashes  of  a  plant  revive  the  plant,  and  from  its  cinders  recall  it  into  its 
stalk  and  leaves  again,"  Dr.  Henry  Power  wrote  beseeching  "an  experi- 
mental eviction  of  so  high  and  noble  a  piece  of  chymistry,  the  reindi- 
viduality  of  an  incinerated  plant."  We  are  not  informed  that  Sir  Thomas 
ever  granted  him  the  sight.  Of  this  beautiful  error,  this  exquisite  super- 
stition, which  undoubtedly  arose  from  the  crystallizations  of  certain  salts 
in  arborescent  forms  which  suddenly  surprised  the  early  alchemists  in 
some  of  their  experiments,  we  have  the  following  account  in  Disraeli's 
"Curiosities  of  Literature:" — "The  semina  of  resurrection  are  concealed 
in  extinct  bodies,  as  in  the  blood  of  man.  The  ashes  of  roses  will  again 
revive  into  roses,  though  smaller  and  paler  than  if  they  had  been  planted 
unsubstantial  and  unodoriferous,  they  are  not  roses  which  grew  on  rose- 
trees,  but  their  delicate  apparitions ;  and,  like  apparitions,  they  are  seen 
but  for  a  moment.  This  magical  phoenix  lies  thus  concealed  in  its  cold 
ashes  till  the  presence  of  a  certain  chemical  heat  produces  its  resurrec- 
tion." Any  refutation  of  this  now  would  be  considered  childish.  Upon 
the  whole,  then,  while  recurrent  spring,  bringing  in  the  great  Easter  of 
the  year,  typifies  to  us  indeed  abundantly  the  development  of  new  life, 
the  growth  of  new  bodies  out  of  the  old  and  decayed,  but  nowhere  hints 
at  the  gathering  up  and  wearing  again  of  the  dusty  sloughs  and  rotted 
foliage  of  the  past,  let  men  cease  to  talk  of  there  being  any  natural 
analogies  to  the  ecclesiastical  dogma  of  the  resurrection  of  the  flesh. 
The  teaching  of  nature  finds  a  truer  utterance  in  the  words  of  jEschy- 
lus: — "There  is  no  resurrection  for  him  who  is  once  dead."*^ 

The  next  argument  is  that  based  on  considerations  of  reason  and  of 
ethics.  The  supporters  of  the  doctrine  of  the  resurrection  of  the  body 
have    often    disingenuously  evaded  the  burden  of  proof  thrown  upon 

16  Eumenides,  1. 648,  Oxford  edition. 


RESURRECTION  OF   THE  FLESH.  499 


them  by  retreating  beneath  loud  assertions  of  God's  power.  From  the 
earliest  dawn  of  the  hypothesis  to  the  present  time,  every  perplexity 
arising  from  it,  every  objection  brought  against  it,  every  absurdity  shown 
to  be  involved  in  it,  has  been  met  and  confidently  rebutted  with  declara- 
tions of  God's  abundant  power  to  effect  a  physical  resurrection,  or  to  do 
any  thing  else  he  pleases,  however  impossible  it  may  appear  to  us.  Now, 
it  is  true  the  power  of  God  is  competent  to  innumerable  things  utterly 
beyond  our  skill,  knowledge,  or  conception.  Nevertheless,  there  is  a 
province  within  which  our  reason  can  judge  of  probabilities,  and  can, 
if  not  absolutely  grasp  infallible  truth,  at  least  reach  satisfactory  convic- 
tions. God  is  able  to  restore  the  vast  coal-deposits  of  the  earth,  and  the 
ashes  of  all  the  fuel  ever  burned,  to  their  original  condition  when  they 
covered  the  world  with  dense  forests  of  ferns ;  but  we  have  no  reason  to 
believe  he  will  do  it.  The  truth  or  falsity  of  the  popular  theory  of  the 
resurrection  is  not  a  question  of  God's  power ;  it  is  simply  a  question 
of  God's  will.  A  Jewish  Eabbin  relates  the  following  conversation, 
as  exultingly  as  if  the  quibbling  evasion  on  which  it  turns  positively 
settled  the  question  itself,  which  in  fact  it  does  not  approach.  A  Sad- 
ducee  says,  "The  resurrection  of  the  dead  is  a  fable:  the  dry,  scattered 
dust  cannot  live  again."  A  by-standing  Pharisee  makes  this  reply : — 
*' There  were  in  a  city  two  artists:  one  made  vases  of  water,  the  other 
made  them  of  clay:  which  was  the  more  wondrous  artist?"  The  Saddu- 
cee  answered,  "The  former."  The  Pharisee  rejoins,  "Cannot  God,  then, 
who  formed  man  of  water,  [giitta  seminis  humida,)  much  more  re-form  him 
of  clay?"  Such  a  method  of  reasoning  is  an  irrelevant  impertinence. 
God  can  call  Nebuchadnezzar  from  his  long  rest,  and  seat  him  on  his  old 
throne  again  to-morrow.  What  an  absurdity  to  infer  that  therefore  he 
will  do  it!  God  can  give  us  wings  upon  our  bodies,  and  enable  us  to 
fly  on  an  exploring  trip  among  the  planets.  Will  he  do  it?  The  ques- 
tion, we  repeat,  is  not  whether  God  has  the  power  to  raise  our  dead 
bodies,  but  whether  he  has  the  will.  To  that  question — since,  as  we 
have  already  seen,  he  has  sent  us  no  miraculous  revelation  replying  to 
it — we  can  only  find  an  answer  by  tracing  the  indications  of  his  inten- 
tions contained  in  reason,  morals,  and  nature. 

One  of  the  foremost  arguments  urged  by  the  Fathers  for  the  resurrec- 
tion was  its  supposed  necessity  for  a  just  and  complete  judgment.  The 
body  was  involved  and  instrumental  in  all  the  sins  of  the  man :  it  must 
therefore  bear  part  in  his  punishment.  The  Eabbins  tell  this  allegory: — 
"In  the  day  of  judgment  the  body  will  say.  The  soul  alone  is  to  blame: 
since  it  left  me,  I  have  lain  like  a  stone  in  the  grave.  The  soul  will 
retort,  The  body  alone  is  sinful :  since  released  from  it,  I  fly  through  the 
air  like  a  bird.  The  Judge  will  interpose  with  this  myth: — A  king  once 
had  a  beautiful  garden  full  of  early  fruits.  A  lame  man  and  a  blind  man 
were  in  it.  Said  the  lame  man  to  the  blind  man.  Let  me  mount  upon 
your  shoulders  and  pluck  the  fruit,  and  we  will  divide  it.  The  king 
accused  them  of  theft ;  but  they  severally  replied,  the  lame  man,  How 


500  RESURRECTION  OF  THE  FLESH. 


could  I  reach  it?  the  bhnd  man,  How  could  I  see  it?  The  king  ordered 
the  lame  man  to  be  placed  upon  the  back  of  the  blind  man,  and  in  this 
position  had  them  both  scourged.  So  God  in  the  day  of  judgment  will 
replace  the  soul  in  the  body,  and  hurl  them  both  into  hell  together." 
There  is  a  queer  tradition  among  the  Mohammedans  implying,  singularly 
enough,  the  same  general  thought.  The  Prophet's  uncle,  Hamzah,  having 
been  slain  by  Hind,  daughter  of  Atabah,  the  cursed  woman  cut  out  his 
liver  and  gnawed  it  with  fiendish  joy ;  but,  lest  any  of  it  should  become  in- 
corporated with  her  system  and  go  to  hell,  the  Most  High  made  it  as  hard 
as  a  stone ;  and  when  she  threw  it  on  the  ground,  an  angel  restored  it  to  its 
original  nature  and  place  in  the  body  of  the  martyred  hero,  that  lion  of  God. 
The  Roman  Catholic  Church  endorses  the  representation  that  the  body 
must  be  raised  to  be  punished.  In  the  Catechism  of  the  Council  of 
Trent,  which  is  an  authoritative  exposition  of  Romanist  theology,  we  read 
that  the  "identical  body''  shall  be  restored,  though  "without  deformities 
or  superfluities;"  restored  that  *'as  it  was  a  partner  in  the  man's  deeds, 
so  it  may  be  a  partner  in  his  punishments."  The  same  Catechism  also 
gives  in  this  connection  the  reason  why  a  general  judgment  is  necessary 
after  each  individual  has  been  judged  at  his  death,  namely,  this:  that 
they  may  be  punished  for  the  evil  which  has  resulted  in  the  world  since 
they  died  from  the  evil  they  did  in  the  world  while  they  lived !  Is  it 
not  astonishing  how  these  theologians  find  out  so  much?  A  living 
Presbyterian  divine  of  note  says,  "The  bodies  of  the  damned  in  the 
resurrection  shall  be  fit  dwellings  for  their  vile  minds.  With  all  those 
fearful  and  horrid  expressions  which  every  base  and  malignant  passion 
wakes  up  in  the  human  countenance  stamped  upon  it  for  eternity  and 
burned  in  by  the  flaming  fury  of  their  own  terrific  wickedness,  they  will 
be  condemned  to  look  upon  their  own  deformity  and  to  feel  their  fitting 
doom."  It  is  therefore  urged  that  the  body  must  be  raised  to  suffer  the 
just  penalty  of  the  sins  man  committed  while  occupying  it.  Is  it  not 
an  absurdity  to  affirm  that  nerves  and  blood,  flesh  and  bones,  are  re- 
sponsible, guilty,  must  be  punished?  Tucker,  in  his  "Light  of  Nature 
Pursued,"  says,  "The  vulgar  notion  of  a  resurrection  in  the  same  form 
and  substance  we  carry  about  at  present,  because  the  body  being  par- 
taker in  the  deed  ought  to  share  in  the  reward,  as  well  requires  a  resur- 
rection of  the  sword  a  man  murders  with,  or  the  bank-note  he  gives  to 
charitable  uses."  We  suppose  an  intelligent  personality,  a  free  will, 
indispensable  to  responsibleness  and  alone  amenable  to  retributions. 
Besides,  if  the  body  must  be  raised  to  undergo  chastisement  for  the 
offences  done  in  it  and  by  means  of  it,  this  insurmountable  difficulty  by 
the  same  logic  confronts  us.  The  material  of  our  bodies  is  in  a  constant 
change,  the  particles  becoming  totally  transferred  every  few  years.  Now, 
when  a  man  is  punished  after  the  general  judgment  for  a  certain  crime, 
he  must  be  in  the  very  body  he  occupied  when  that  crime  was  perpe- 
trated. Since  he  was  a  sinner  all  his  days,  his  resurrection-body  must 
comprise  all  the  matter  that  ever  formed  a  part  of  his  corporeity,  and 


RESURRECTION  OF  THE  FLESH.  501 


each  sinner  may  hereafter  be  as  huge  as  the  writhing  Titan,  Tityus,  whose 
body,  it  was  fabled,  covered  nine  acres.  God  is  able  to  preserve  the 
integral  soul  in  being,  and  to  punish  it  according  to  justice,  without 
clothing  it  in  flesh.  This  fact  by  itself  utterly  vacates  and  makes  gratui- 
tous the  hypothesis  of  a  physical  resurrection  from  punitive  considera- 
tions,— an  hypothesis  which  is  also  refuted  by  the  truth  contained  in 
Lockers  remark  to  Stillingfleet,  **  that  the  soul  hath  no  greater  congruity 
with  the  particles  of  matter  which  were  once  united  to  it,  but  are  so  no 
longer,  than  it  hath  with  any  other  particles  of  matter.''  When  the  soul 
leaves  the  body,  it  would  seem  to  have  done  with  that  stage  of  its  exist- 
ence, and  to  enter  upon  another  and  higher  one,  leaving  the  dust  to  mix 
with  dust  forever.  The  body  wants  not  the  soul  again ;  for  it  is  a  sense- 
less clod  and  wants  nothing.  The  soul  wants  not  its  old  body  again :  it 
prefers  to  have  the  freedom  of  the  universe,  a  spirit.  Philip  the  Solitary 
wrote,  in  the  twelfth  century,  a  book  called  "Dioptra,''  presenting  the 
controversy  between  the  soul  and  the  body  very  quaintly  and  at  length. 
The  same  thing  was  done  by  Henry  Nicholson  in  a  "Conference 
between  the  Soul  and  Body  concerning  the  Present  and  Future  State." 
William  Cr^shaw,  an  old  English  poet,  translated  from  the  Latin  a  poem 
entitled  "The  Complaint:  a  Dialogue  between  the  Body  and  the  Soul  of  a 
Damned  Man.''^'  But  any  one  who  will  peruse  with  intelligent  heed  the 
works  that  have  been  written  on  this  whole  subject  must  be  amazed  to 
see  how  exclusively  the  doctrine  which  we  are  opposing  has  rested  on 
pure  grounds  of  tradition  and  fancy,  alike  destitute  of  authority  and 
reason.  Some  authors  have  indeed  attempted  to  support  the  doctrine 
with  arguments :  for  instance,  there  are  two  Grerman  works,  one  by  Ber- 
tram, one  by  Pflug,  entitled  "The  Eesurrection  of  the  Dead  on  Grounds 
of  Reason,"  in  which  recourse  is  had  to  every  possible  expedient  to  make 
out  a  case,  not  even  neglecting  the  factitious  assistance  of  Leibnitz's  scheme 
of  "Pre-established  Harmony."  But  it  may  be  deliberately  affirmed  that 
not  one  of  their  arguments  is  worthy  of  respect.  Apparently,  they  do 
not  seek  to  reach  truth,  but  to  bolster  up  a  foregone  conclusion  held 
merely  from  motives  of  tradition. 

The  Jews  had  a  favorite  tradition,  developed  by  their  Rabbins  in  many 
passages,  that  there  was  one  small,  almond-shaped  bone,  (supposed  now 
to  have  been  the  bone  called  by  anatomists  the  os  coccygis,)  which  was 
indestructible,  and  would  form  the  nucleus  around  which  the  rest  of  the 
body  would  gather  at  the  time  of  the  resurrection.  This  bone,  named 
Luz,  was  miraculously  preserved  from  demolition  or  decay.  Pound  it 
furiously  on  anvils  with  heavy  hammers  of  steel,  burn  it  for  ages  in  the 
fiercest  furnaces,  soak  it  for  centuries  in  the  strongest  solvents, — all  in 
vain:  its  magic  structure  still  remained.     So  the  Talmud  tells. 

"  Even  as  there  is  a  round  dry  grain 
In  a  plant's  skeleton,  which,  being  buried, 

17  Also  see  Dialogus  inter  Corpus  et  Animam,  p.  95  of  Latin  Poems  attributed  to  Walter  Mapes. 


502  RESURRECTION  OF  THE  FLESH. 


Can  raise  the  herb's  green  body  up  again; 
So  is  there  such  in  man,  a  seed-shaped  bone, 
Aldabaron,  call'd  by  the  Hebrews  Luz, 
Which,  being  laid  into  the  ground,  will  bear, 
After  three  thousand  years,  the  grass  of  flesh, 
The  bloody,  soul-possessed  weed  called  man." 

The  Jews  did  not,  as  these  singular  lines  represent,  suppose  this  bone 
was  a  germ  which  after  long  burial  would  fructify  by  a  natural  process 
and  bear  a  perfect  body :  they  regarded  it  only  as  a  nucleus  around  which 
the  Messiah  would  by  a  miracle  compel  the  decomposed  flesh  to  return 
as  in  its  pristine  life.  All  that  the  Jews  say  of  Luz  the  Mohammedans 
repeat  of  the  bone  Al  Ajib. 

This  conceit  of  superstition  has  been  developed  by  a  Christian  author 
of  considerable  reputation  into  a  theory  of  a  natural  resurrection.  The 
work  of  Mr.  Samuel  Drew  on  the  "Identity  and  General  Resurrection 
of  the  Human  Body"  has  been  quite  a  standard  work  on  the  subject 
of  which  it  treats.  Mr.  Drew  believes  there  is  a  germ  in  the  body  which 
slowly  ripens  and  prepares  the  resurrection-body  in  the  grave.  As  a 
seed  must  be  buried  for  a  season  in  order  to  spring  up  in  perfect  life,  so 
jnust  the  human  body  be  buried  till  the  day  of  judgment.  During  this 
period  it  is  not  idle,  but  is  busily  getting  ready  for  its  consummation. 
He  says,  "There  are  four  distinct  stages  through  which  those  parts  con- 
stituting the  identity  of  the  body  must  necessarily  pass  in  order  to  their 
attainment  of  complete  perfection  beyond  the  grave.  The  first  of  these 
stages  is  that  of  its  elementary  principles ;  the  second  is  that  of  an  embryo 
in  the  womb  ;  the  third  is  that  of  its  union  with  an  immaterial  spirit,  and 
with  the  fluctuating  portions  of  flesh  and  blood  in  our  present  state ;  and 
the/owr^A  stage  is  that  of  its  residence  in  the  grave.  All  these  stages  are 
undoubtedly  necessary  to  the  full  perfection  of  the  body :  they  are  alem- 
bics through  which  its  parts  must  necessarily  move  to  attain  that  vigor 
which  shall  continue  forever."^^  To  state  this  figment  is  enough.  It 
would  be  folly  to  attempt  any  refutation  of  a  fancy  so  obviously  a  pure 
contrivance  to  fortify  a  preconceived  opinion, — a  fancy,  too,  so  preposter- 
ous, so  utterly  without  countenance,  either  from  experience,  observation, 
science,  reason,  or  Scripture.  The  egg  of  man's  divinity  is  not  laid  in 
the  nest  of  the  grave. 

Another  motive  for  believing  the  resurrection  of  the  body  has  been 
created  by  the  exigencies  of  a  materialistic  philosophy.  There  was  in 
the  early  Church  an  Arabian  sect  of  heretics  who  were  reclaimed  from 
their  errors  by  the  powerful  reasonings  and  eloquence  of  Origen.^^  Their 
heresy  consisted  in  maintaining  that  the  soul  dies  witl\.  the  body — being 
indeed  only  its  vital  breath — and  will  be  restored  with  it  at  the  last  day. 
In  the  course  of  the  Christian  centuries  there  have  arisen  occasionally  a 
few  defenders  of  this  opinion.     Priestley,  as  is  well  known,  was  an  earnest 


18  Drew  on  Resurrection,  eh.  ri.  sect.  yii.  pp.  326-332. 

19  Eusebius,  Eccl.  Hist.  lib.  vi.  cap.  xxxvii. 


RESURKECTION  OF  THE  FLESH.  503 


supporter  of  it.  Let  us  scan  the  ground  on  which  he  held  this  belief. 
In  the  first  place,  he  firmly  believed  that  the  fact  of  an  eternal  life  to 
come  had  been  supernaturally  revealed  to  men  by  God  through  Christ. 
Secondly,  as  a  philosopher  he  was  intensely  a  materialist,  holding  with 
unwavering  conviction  to  the  conclusion  that  life,  mind,  or  soul,  was  a 
concomitant  or  result  of  our  physical  organism,  and  wholly  incapable  of 
being  without  it.  Death  to  him  was  the  total  destruction  of  man  for  the 
time.  There  was  therefore  plainly  no  alternative  for  him  but  either  to 
abandon  one  of  his  fundamental  convictions  as  a  Christian  and  a  philoso- 
pher, or  else  to  accept  the  doctrine  of  a  future  resurrection  of  the  body 
into  an  immortal  life.  He  chose  the  latter,  and  zealously  taught  always 
that  death  is  an  annihilation  lasting  till  the  day  of  judgment,  when  all 
are  to  be  summoned  from  their  graves.  To  this  whole  course  of  thought 
there  are  several  replies  to  be  made.  In  the  first  place,  we  submit  that 
the  philosophy  of  materialism  is  false:  standing  in  the  province  of  science 
and  reason,  it  may  be  affirmed  that  the  soul  is  not  dependent  for  its  ex- 
istence on  the  body,  but  will  survive  it.  We  will  not  argue  this  point, 
but  merely  state  it.  Secondly,  it  is  certain  that  the  doctrine  which 
makes  soul  perish  with  body  finds  no  countenance  in  the  New  Testa- 
ment. It  is  inconsistent  with  the  belief  in  angelic  spirits,  in  demoniac 
possessions,  in  Christ's  descent  as  a  spirit  to  preach  to  the  spirits  of  de- 
parted men  imprisoned  in  the  under-world,  and  with  other  conceptions 
underlying  the  Gospels  and  the  Epistles.  But,  thirdly,  admitting  it  to 
be  true,  then,  we  affirm,  the  legitimate  deduction  from  all  the  arrayed 
facts  of  science  and  all  the  presumptive  evidence  of  appearances  is  not 
that  a  future  resurrection  will  restore  the  dead  man  to  life,  but  that  all 
is  over  with  him, — he  has  hopelessly  perished  forever.  When  the  breath 
ceases,  if  nothing  survives,  if  the  total  man  is  blotted  out,  then  we 
challenge  the  production  of  a  shadow  of  proof  that  he  will  ever  live 
again.  The  seeming  injustice  and  blank  awfulness  of  the  fate  may  make 
one  turn  for  relief  to  the  hypothesis  of  a  future  arbitrary  miraculous 
resurrection;  but  that  is  an  artificial  expedient,  without  a  shadow  of 
justification.  Once  admit  that  the  body  is  all,  its  dissolution  a  total 
death,  and  you  are  gone  forever.  One  intuition  of  the  spirit,  seizing  the 
conscious  supports  of  eternal  ideas,  casts  contempt  on 

"  The  doubtful  prospects  of  our  painted  dust," 

and  outvalues  all  the  gross  hopes  of  materialism.  Between  nonentity 
and  being  yawns  the  untraversable  gulf  of  infinity.  No:  the  body  of 
flesh  falls,  turns  to  dust  and  air;  the  soul,  emancipated,  rejoices,  and 
soars  heavenwards,  and  is  its  own  incorruptible  frame,  mocking  at  death, 
— a  celestial  house,  whose  maker  and  builder  is  God. 

Finally,  there  remain  to  be  weighed  the  bearings  of  the  argument 
from  chemical  and  physiological  science  on  the  resurrection.  Here  is 
the  chief  stumbling-block  in  the  way  of  the  popular  doctrine.  The 
scientific  absurdities  connected  with  that  doctrine  have  been  marshalled 


504  RESURRECTION  OF  THE   FLESH. 


against  it  by  Celsus,  the  Platonist  philosopher,  by  Avicenna,  the  Arabian 
physician,  and  by  hundreds  more,  and  have  never  been  answered,  and 
cannot  be  answered.  As  long  as  man  lives,  his  bodily  substance  is  in- 
cessantly changing ;  the  processes  of  secretion  and  absorption  are  rapidly 
going  forward.  Every  few  years  he  is,  as  to  material,  a  totally  new  man. 
Dying  at  the  age  of  seventy,  he  has  had  at  least  ten  different  bodies. 
He  is  one  identical  soul,  but  has  lived  in  ten  separate  houses.  With 
which  shall  he  be  raised?  with  the  first?  or  the  fifth?  or  the  last?  or 
with  all  ?  But,  further,  the  body  after  death  decays,  enters  into  combina- 
tion with  water,  air,  earth,  gas,  vegetables,  animals,  other  human  bodies. 
In  this  way  the  same  matter  comes  to  have  belonged  to  a  thousand  per- 
sons. In  the  resurrection,  whose  shall  it  be?  We  reply,  nearly  in 
the  language  of  Christ  to  the  Sadducees,  "Ye  do  err,  not  knowing  the 
Scriptures,  nor  the  will  of  God:  in  the  resurrection  they  have  not  bodies 
of  earthly  flesh,  but  are  spirits,  as  the  angels  of  God." 

The  argument  against  the  common  theory  of  a  material  resurrection, 
on  account  of  numerous  claimants  for  the  same  substance,  has  of  late 
derived  a  greatly-increased  force  from  the  brilliant  discoveries  in  chemis- 
try. It  is  now  found  that  only  a  small  number  of  substances  ever  enter 
into  the  composition  of  animal  bodies.^"  The  food  of  man  consists  of 
nitrogenized  and  non-nitrogenized  substances.  The  latter  are  the  ele- 
ments of  respiration ;  the  former  alone  compose  the  plastic  elements  of 
nutrition,  and  they  are  few  in  number  and  comparatively  limited  in 
extent.  "All  life  depends  on  a  relatively  small  quantity  of  matter. 
Over  and  over  again,  as  the  modeller  fashions  his  clay,  are  plant  and 
animal  formed  out  of  the  same  material."  The  particles  that  composed 
Adam's  frame  may  before  the  end  of  the  world  have  run  the  circuit  of 
ten  thousand  bodies  of  his  descendants: — 

"  'Twas  mine,  'tis  his,  and  has  been  slave  to  thousands." 

To  proclaim  the  resurrection  of  the  flesh  as  is  usually  done,  seems  a 
flat  contradiction  of  clear  kndwledge.^^  A  late  writer  on  this  subject, 
Dr.  Hitchcock,  evades  the  insuperable  difficulty  by  saying,  "  It  is  not 
necessary  that  the  resurrection-body  should  contain  a  single  particle  of 
the  body  laid  in  the  grave,  if  it  only  contain  particles  of  the  same  kind, 
united  in  the  same  proportion,  and  the  compound  be  made  to  assume 
the  same  form  and  structure  as  the  natural  body."^^  Then  two  men 
who  look  exactly  alike  may  in  the  resurrection  exchange  bodies  without 
any  harm!  Here  the  theory  of  punishment  clashes.  Does  not  the  esteemed 
author  see  that  this  would  not  be  a  resurrection  of  the  old  bodies,  but 
a  creation  of  new  ones  just  like  them  ?  And  is  not  this  a  desertion 
of  the  orthodox  doctrine  of  the  Church  ?  If  he  varies  so  far  from  the 
established  formularies  out  of  a  regard  for  philosophy,  he  may  as  well 

20  Liebig,  Animal  Chemistry,  sect.  xix. 

21  The  Circulation  of  Matter,  Blackwood's  Magazine,  May,  1853. 

22  The  Resurrection  of  Spring,  p.  26. 


RESURRECTION  OF   THE   FLESH.  505 


be  consistent  and  give  up  the  physical  doctrine  wholly,  because  it  rests 
solely  on  the  tradition  which  he  leaves  and  is  every  whit  irreconcilable 
with  philosophy.  This  device  is  as  wilful  an  attempt  to  escape  the 
scientific  difficulty  as  that  employed  by  Candlish  to  avoid  the  scriptural 
difficulty  put  in  the  way  of  the  doctrine  by  the  apostolic  words  "  Flesh 
and  blood  cannot  inherit  the  kingdom  of  God."  The  eminent  Scottish 
divine  affirms  that  "flesh  and  bones" — that  is,  these  present  bodies  made 
incorruptible — can  inherit  the  kingdom  of  God;  although  "flesh  and  blood" 
— that  is,  these  present  bodies  subject  to  decay — cannot.^^  It  is  surely  hard 
to  believe  that  the  New  Testament  writers  had  such  a  distinction  in  their 
minds.  It  is  but  a  forlorn  resource  conjured  up  to  meet  a  desperate  exigency. 
At  the  appearing  of  Christ  in  glory, — 

"  When  the  Day  of  Fire  shall  have  dawn'd,  and  sent 
Its  deadly  breath  into  the  firmament," — 

as  it  is  supposed,  the  great  earth-cemetery  will  burst  open  and  its  in- 
numerable millions  swarm  forth  before  him.  Unto  the  tremendous  act  of 
habeas  corpus,  then  proclaimed,  every  grave  will  yield  its  prisoner.  Ever 
since  the  ascension  of  Jesus  his  mistaken  followers  have  been  anxiously 
expecting  that  awful  advent  of  his  person,  and  his  power  in  the  clouds ; 
but  in  vain.  "All  things  remain  as  they  were:  where  is  the  promise  of 
his  appearing?"  As  the  lookers-out  hitherto  have  been  disappointed,  so 
they  ever  will  be.  Say  not,  Lo  here!  or,  Lo  there!  for,  behold,  he  is 
within  you.  The  reason  why  this  carnal  error,  Jewish  conceit,  retains  a 
hold,  is  that  men  accept  it  without  any  honest  scrutiny  of  its  founda- 
tions or  any  earnest  thought  of  their  own  about  it.  They  passively 
receive  the  tradition.  They  do  not  realize  the  immensity  of  the  thing, 
nor  the  ludicrousness  of  its  details.  To  their  imaginations  the  awful  blast 
of  the  trumpet  calling  the  world  to  judgment,  seems  no  more,  as  Feuer- 
bach  says,  than  a  tone  from  the  tin  horn  of  a  postillion,  who,  at  the 
post-station  of  the  Future,  orders  fresh  horses  for  the  Curriculum  Vitae ! 
President  Hitchcock  tells  us  that,  "when  the  last  trumpet  sounds,  the 
whole  surface  of  the  earth  will  become  instinct  with  life,  from  the 
charnels  of  battle-fields  alone  more  than  a  thousand  millions  of  human 
beings  starting  forth  and  crowding  upwards  to  the  judgment-seat."  On 
the  resurrection-morning,  at  the  first  tip  of  light  over  acres  of  opening 
monument  and  heaving  turf, — 

"  Each  member  jogs  the  other, 
And  whispers.  Live  you,  brother?" 

And  how  will  it  be  with  us  then  ?  Will  Daniel  Lambert,  the  mammoth 
of  men,  appear  weighing  half  a  ton?  Will  the  Siamese  twins  then  be 
again  joined  by  the  living  ligament  of  their  congenital  band?  Shall 
"infants  be  not  raised  in  the  smallness  of  body  in  which  they  died,  but 
increase  by  the  wondrous  and  most  swift  work  of  God"  ?^* 

23  Candlish,  Life  in  a  Risen  Savior :  Discourse  XV. 

24  Augustine,  De  Civ.  Dei,  lib.  xxii.  cap.  xiv. 


506  RESURRECTION  OF   THE   FLESH. 

Young  sings, — 

"Now  charnels  rattle;  scatter'd  limbs,  and  all 
The  various  bones,  obsequious  to  the  call, 
Self-moved,  advance ;  the  neck  perhaps  to  meet 
The  distant  head ;  the  distant  head  the  feet. 
Dreadful  to  view !  see,  through  the  dusky  sky 
'  Fragments  of  bodies  in  confusion  fly, 

To  distant  regions  journeying,  there  to  claim 
Deserted  members  and  complete  the  frame." 

The  glaring  melodramatic  character,  the  startling  mechanico-theatrical 
effects,  of  this  whole  doctrine,  are  in  perfect  keeping  with  the  raw  imagina- 
tion of  the  childhood  of  the  human  mind,  but  in  profound  opposition 
to  the  working  philosophy  of  nature  and  the  sublime  simplicity  of  God. 

Many  persons  have  never  distinctly  defined  their  views  upon  the  sub- 
ject before  us.  In  the  minds  even  of  many  preachers  and  writers,  several 
different  and  irreconcilable  theories  would  seem  to  exist  together  in  con- 
fused mixture.  Now  they  speak  as  if  the  soul  were  sleeping  with  the 
body  in  the  grave ;  again  they  appear  to  imply  that  it  is  detained  in  an 
intermediate  state;  and  a  moment  afterwards  they  say  it  has  already 
entered  upon  its  final  reward  or  doom.  Jocelyn  relates,  in  his  Life  of 
St.  Patrick,  that  "as  the  saint  one  day  was  passing  the  graves  of  two  men 
recently  buried,  observing  that  one  of  the  graves  had  a  cross  over  it,  he 
stopped  his  chariot  and  asked  the  dead  man  below  of  what  religion  he 
had  been.  The  reply  was,  *  A  pagan.'  *  Then  why  was  this  cross  put  over 
you?'  inquired  St.  Patrick.  The  dead  man  answered,  *He  who  is  buried 
near  me  is  a  Christian ;  and  one  of  your  faith,  coming  hither,  placed  the 
cross  at  my  head.'  The  saint  stepped  out  of  his  chariot,  rectified  the 
mistake,  and  went  his  way."  Calvin,  in  the  famous  treatise  designated 
"  Psychopannychia,"  which  he  levelled  against  those  w^ho  taught  the 
sleep  of  souls  until  the  day  of  judgment,  maintained  that  the  souls  of 
the  elect  go  immediately  to  heaven,  the  souls  of  the  reprobate  to  hell. 
Here  they  tarry  in  bliss  and  bale  until  the  resurrection ;  then,  coming 
to  the  earth,  they  assume  their  bodies  and  return  to  their  respective 
places.  But  if  the  souls  live  so  long  in  heaven  and  hell  without  their 
flesh,  why  need  they  ever  resume  it?  The  cumbrous  machinery  of  the 
scheme  seems  superfluous  and  unmeaning.  As  a  still  further  specimen 
of  the  arbitrary  thinking — the  unscientific  and  unphilosophical  thinking 
— carried  into  this  department  of  thought  by  most  who  have  cultivated 
it,  reference  may  be  made  to  Bishop  Burnet's  work  "De  Statu  Mortu- 
orum  et  Resurgentium,"  which  teaches  that  at  the  first  resurrection  the 
bodies  of  the  risen  will  be  the  same  as  the  present,  but  at  the  second 
resurrection,  after  the  millennium,  from  the  rudiments  of  the  present 
body  a  new  spiritual  body  will  be  developed. 

The  true  idea  of  man's  future  destiny  appears  to  be  that  no  resurrection 
of  the  flesh  is  needed,  because  the  real  man  never  dies,  but  lives  con- 
tinuously forever.  There  are  two  reasonable  ways  of  conceiving  what  the 
vehicle  of  his  Jife  is  when  he  leaves  his  present  frame.     It  may  be  that 


RESURRECTION  OF  THE  FLESH.  607 


within  his  material  system  lurks  an  exquisite  spiritual  organization,  in- 
visibly pervading  it  and  constituting  its  vital  power.  This  ethereal 
structure  is  disengaged  at  last  from  its  gross  envelope,  and,  unfettered, 
soars  to  the  Divine  realms  of  ether  and  light.  This  theory  of  an  "inner 
body"  is  elaborately  wrought  out  and  sustained  in  Bonnet's  "  Paling^nesie 
Philosophique,"  Or  it  may  be  that  there  is  in  each  one  a  primal  germ, 
a  deathless  monad,  which  is  the  organic  identity  of  man,  root  of  his  in- 
most stable  being,  triumphant,  unchanging  ruler  of  his  flowing,  perishable 
organism.  This  spirit-germ,  born  into  the  present  life,  assimilates  and 
holds  the  present  body  around  it,  out  of  the  materials  of  this  world ; 
born  into  the  future  life,  it  will  assimilate  and  hold  around  it  a  different 
body,  out  of  the  materials  of  the  future  world.^^  Thus  there  are  bodies 
terrestrial  and  bodies  celestial:  the  glory  of  the  terrestrial  is  one,  fitted 
to  this  scene  of  things ;  the  glory  of  the  celestial  is  another,  fitted  to  the 
scene  of  things  hereafter  to  dawn.  Each  spirit  will  be  clothed  from  the 
material  furnished  by  the  world  in  which  it  resides.  Not  forever  shall 
we  bear  about  this  slow  load  of  weary  clay,  this  corruptible  mass,  heir  to 
a  thousand  ills.    Our  body  shall  rather  be  such — 

"  If  lightning  were  the  gross  corporeal  frame 
Of  some  angelic  essence,  whose  bright  thoughts 
As  far  surpass'd  in  keen  rapidity 
The  lagging  action  of  his  limbs  as  doth 
Man's  mind  his  clay ;  with  like  excess  of  speed 
To  animated  thought  of  lightning  flies 
That  spirit-body  o'er  life's  deeps  divine, 
Far  past  the  golden  isles  of  memory." 

• 

What  man  knows  constitutes  his  present  world.  All  beyond  that 
constitutes  another  world.  He  can  imagine  two  modes  in  which  his 
desire  for  a  life  after  death  may  be  gratified, — a  removal  into  the  Un- 
known World,  or  a  return  into  the  Known  World.  With  the  latter 
supposition  the  restoration  of  the  flesh  is  involved. 

Upon  the  whole,  our  conclusion  is,  that  in  the  original  plan  of  the 
world  it  was  fixed  that  man  should  not  live  here  forever,  but  that  the 
essence  of  his  life  should  escape  from  the  flesh  and  depart  to  some  other 
sphere  of  being,  there  either  to  fashion  itself  a  new  form,  or  to  remain 
disembodied.  If  those  who  hold  the. common  doctrine  of  a  carnal  resur- 
rection should  carry  it  out  with  philosophical  consistency,  by  e'xtending 
the  scheme  it  involves  to  all  existing  planetary  races  as  well  as  to  their 
own, — should  they  cause  that  process  of  imagination  which  produced  this 
doctrine  to  go  on  to  its  legitimate  completion, — they  would  see  in  the 
final  consummation  the  sundered  earths  approach  each  other,  and  firma- 
ments conglobe,  till  at  last  the  whole  universe  concentred  in  one  orb. 
On  the  surface  of  that  world  all  the  risen  races  of  being  would  be  dis- 
tributed, the  inhabitants  of  a  present  solar  system  making  a  nation,  the 
sum  of  gigantic  nationalities  constituting  one  prodigious,  death-exempted 
empire,  its  solitary  sovereign  God.  But  this  is  pure  poetry,  and  not 
science  nor  philosophy. 

26  Lange  on  the  Resurrection  of  the  Body,  Studien  und  Kritiken,  1836. 


508  DOCTRINE  OF  FUTURE  PUNISHMENT. 


CHAPTER    IV. 

OR,   CRITICAL  HISTORY  OP  THE 
IDEA   OP  A   HELL. 

A  HELL  of  fire  and  brimstone  has  been,  perhaps  still  is,  the  most  terrible 
of  the  superstitions  of  the  world.  We  propose  to  give  a  historic  sketch 
of  the  popular  representations  on  this  subject,  trace  them  to  their  origin, 
and  discuss  the  merits  of  the  question  itself.  To  follow  the  doctrine 
through  all  its  variations,  illustrating  the  practical  and  controversial 
writings  upon  it,  would  require  a  large  volume;  but,  by  a  judicious 
arrangement,  all  that  is  necessary  to  a  fair  understanding  of  the  subject, 
or  really  interesting,  may  be  presented  within  the  compass  of  an  essay. 
Any  one  who  should  read  the  literature  of  this  subject  would  be  as- 
tonished at  the  almost  universal  prevalence  of  the  doctrine  and  at  the 
immense  diversity  of  appalling  descriptions  of  it,  and  would  ask,  Whence 
arises  all  this  ?  How  have  these  horrors  obtained  such  a  seated  hold  in 
the  world  ? 

In  the  first  place,  it  is  to  be  replied,  as  soon  as  reason  is  in  fair  pos- 
session of  the  i^ea  of  a  continued  individual  existence  beyond  the  grave, 
the  moral  sense,  discriminating  the  deeds,  tempers,  and  characters  of 
men,  would  teach  that  there  must  be  different  allotments  and  experiences 
for  them  after  death.  It  is  not  right,  say  reason  and  conscience,  for  the 
coward,  the  idler,  fool,  knave,  sot,  murderer,  to  enter  into  the  same  realm 
and  have  the  same  bliss  with  heroes,  sages,  and  saints ;  neither  are  they 
able  to  do  it.  The  spontaneous  thought  and  sentiment  of  humanity 
would  declare,  if  the  soul  survives  the  body,  passing  into  the  invisible 
world,  its  fortunes  there  must  depend  somewhat  upon  its  fitness  and 
deserts,  its  contained  treasures  and  acquired  habits.  Eeason,  judging 
the  facts  of  observation  according  to  the  principles  of  ethics  and  the 
working  of  experienced  spiritual  laws,  at  once  decides  that  there  is  a 
difference  hereafter  between  the  fate  of  the  good  heatt  and  the  bad  one, 
the  great  soul  and  the  mean  one :  in  a  word,  there  is,  in  some  sense  or 
other,  a  heaven  and  a  hell. 

Again:  the  same  belief  would  be  necessitated  by  the  conception,  so 
deeply  entertained  by  the  primitive  people  of  the  earth,  of  overruling 
and  inspecting  gods.  They  supposed  these  gods  to  be  in  a  great  degree 
like  themselves,  partial,  fickle,  jealous,  revengeful.  Such  beings,  of 
course,  would  caress  their  favorites  and  torture  their  offenders.  The 
calamities  and  blessings  of  this  life  were  regarded  as  tokens,  revengeful 
or  loving,  of  the  ruling  deities,  now  pleased,  now  enraged.     And  when 


DOCTRINE   OF   FUTURE   PUNISHMENT.  609 


their  votaries  or  victims  had  passed  into  the  eternal  state,  how  natural 
to  suppose  them  still  favored  or  cursed  by  the  passionate  wills  of  these 
irresponsible  gods !  Plainly  enough,  they  who  believe  in  gods  that  launch 
thunderbolts  and  upheave  the  sea  in  their  rage  and  take  vengeance  for 
an  insult  by  sending  forth  a  pestilence,  must  also  believe  in  a  hell  where 
Ixion  may  be  aflBxed  to  the  wheel  and  Tantalus  be  tortured  with  mad- 
dening mockeries.  These  two  conceptions  of  discriminating  justice  and 
of  vengeful  gods  both  lead  to  the  theoretic  construction  of  a  hell,  and 
to  the  growth  of  doctrines  and  parables  about  it,  though  in  a  different 
sort, — the  former  illustrating  a  pervasive  law  which  distributes  men  ac- 
cording to  their  deserts,  the  latter  speaking  of  beings  with  human  pas- 
sions, who  inflict  outward  arbitrary  penalties  according  to  their  pleasure. 
Thirdly,  when  the  general  idea  of  a  hell  has  once  obtained  lodgment, 
it  is  rapidly  nourished,  developed,  and  ornamented,  carried  out  into 
particulars  by  poets,  rhetoricians,  and  popular  teachers,  whose  fancies 
are  stimulated  and  whose  figurative  views  and  pictures  act  and  react 
both  upon  the  sources  and  the  products  of  faith.  Kepresentations  based 
only  on  moral  facts,  emblems  addressing  the  imagination,  after  a  while 
are  received  in  a  literal  sense,  become  physically  located  and  clothed 
with  the  power  of  horror.  A  Hindu  poet  says,  "The  ungrateful  shall 
remain  in  hell  as  long  as  the  sun  hangs  in  heaven."  An  old  Jewish 
Eabbi  says  that  after  the  general  judgment  "God  shall  lead  all  the  blessed 
thi^ough  hell  and  all  the  damned  through  paradise,  and  show  to  each  one 
the  place  that  was  prepared  for  him  in  each  region,  so  that  they  shall 
not  be  able  to  say,  '  We  are  not  to  be  blamed  or  praised ;  for  our  doom 
was  unalterably  fixed  beforehand.' "  Such  utterances  are  originally 
moral  symbols,  not  dogmatic  assertions ;  and  yet  in  a  rude  age  they  very 
easily  pass  into  the  popular  mind  as  declaring  facts  literally  to  be  believed. 
A  Talmudic  writer  says,  "  There  are  in  hell  seven  abodes,  in  each  abode 
seven  thousand  caverns,  in  each  cavern  seven  thousand  clefts,  in  each 
cleft  seven  thousand  scorpions ;  each  scorpion  has  seven  limbs,  and  on 
each  limb  are  seven  thousand  barrels  of  gall.  There  are  also  in  hell 
seven  rivers  of  rankest  poison,  so  deadly  that  if  one  touches  it  he  bursts.'' 
Hesiod,  Homer,  Virgil,  have  given  minute  descriptions  of  hell  and  its 
agonies, — descriptions  which  have  unquestionably  had  a  tremendous  in- 
fluence in  cherishing  and  fashioning  the  world's  faith  in  that  awful  empire. 
The  poems  of  Dante,  Milton,  and  Pollok  revel  in  the  most  vivid  and 
terrific  pictures  of  the  infernal  kingdom  and  its  imagined  horrors ;  and 
the  popular  doctrine  of  future  punishment  in  Christendom  is  far  more 
closely  conformed  to  their  revelations  than  to  the  declarations  of  the 
New  Testament.  The  English  poet's  "Paradise  Lost"  has  undoubtedly 
exerted  an  influence  on  the  popular  faith  comparable  with  that  of  the 
Genevan  theologian's  "  Institutes  of  the  Christian  Keligion."  There  is  a 
horrid  fiction,  widely  believed  once  by  the  Jewish  Rabbins  and  by  the 
Mohammedans,  that  two  gigantic  fiends  called,  the  Searchers,  as  soon  as 
a  deceased  person  is  burifed*  make  him  sit  up  in  the  grave,  examine  the 

33 


610  DOCTRINE   OF  FUTURE   PUNISHMENT. 


moral  condition  of  his  soul,  and,  if  he  is  very  guilty,  beat  in  his  temples 
with  heavy  iron  maces.  It  is  obvious  to  observe  that  such  conceptions 
are  purely  arbitrary,  the  work  of  fancy,  not  based  on  any  intrinsic  fitness 
or  probability ;  but  they  are  received  because  unthinking  ignorance  and 
hungry  superstition  will  greedily  believe  any  thing  they  hear.  Joseph 
Trapp,  an  English  clergyman,  in  ^  long  poem  thus  sets  forth  the  scene 
of  damnation: — 

"  Doom'd  to  live  death  and  never  to  expire. 

In  floods  and  whirlwinds  of  tempestnous  fire 

The  damn'd  shall  groan, — fire  of  all  kinds  and  forms, 

In  rain  and  hail,  in  hurricanes  and  storms, 

Liquid  and  solid,  livid,  red,  and  pale, 

A  flaming  mountain  here,  and  there  a  flaming  vale; 

The  liquid  fire  makes  seas,  the  solid,  shores ; 

Arch'd  o'er  with  flames,  the  horrid  concave  roars. 

In  bubbling  eddies  rolls  the  fiery  tide. 

And  sulphurous  surges  on  each  other  ride. 

The  hollow  winding  vaults,  and  dens,  and  caves, 
•  Bellow  like  furnaces  with  flaming  waves. 

Pillars  of  flame  in  spiral  volumes  rise, 

Like  fiery  snakes,  and  lick  the  infernal  skies. 

Sulphur,  the  eternal  fuel,  unconsumed, 

Yomits  redounding  smoke,  thick,  unillumed." 

But  all  other  paintings  of  the  fear  and  anguish  of  hell  are  vapid  and  pale 
before  the  preternatural  frightfulness  of  those  given  at  unmerciful  length 
and  in  sickening  specialty  in  some  of  the  Hindu  and  Persian  sacred  books.* 
Here  worlds  of  nauseating  disgusts,  of  loathsome  agonies,  of  intolerable 
terrors,  pass  before  us.  Some  are  hung  up  by  their  tongues,  or  by  their 
eyes,  and  slowly  devoured  by  fiery  vermin ;  some  scourged  with  whips 
of  serpents  whose  poisonous  fangs  lacerate  their  flesh'  at  every  blow ; 
some  forced  to  swallow  bowls  of  gore,  hair,  and  corruption,  freshly  filled 
as  fast  as  drained ;  some  packed  immovably  in  red-hot  iron  chests  and  laid 
in  raging  furnaces  for  unutterable  millions  of  ages.  One  who  is  familiar 
with  the  imagery  of  the  Buddhist  hells  will  think  the  pencils  of  Dante 
-and  Pollok,  of  Jeremy  Taylor  and  Jonathan  Edwards,  were  dipped  in 
water.  There  is  just  as  much  ground  for  believing  the  accounts  of  the 
former  to  be  true  as  there  is  for  crediting  those  of  the  latter :  the  two 
are  fundamentally  the  same,  and  the  pagan  had  earlier  possession  of 
the  field. 

Furthermore,  in  the  early  ages,  and  among  people  where  castes  were 
prominent,  when  the  learning,  culture,  and  power  were  confined  to  one 
-class  at  the  expense  of  others,  it  is  unquestionable  that  copious  and  fearful 
descriptions  of  the  future  state  were  spread  abroad  by  those  who  were 
interested  in  establishing  such  a  dogma.  The  haughtiness  and  selfish- 
ness of  the  hierarchic  spirit,  the  exclusiveness,  cruelty,  and  cunning 
tyranny  of  many  of  the  ancient  priesthoods,  are  well  known.    Despising, 


1  See  Pope's  translation  of  the  Viraf-Nameh.    Also  the  Dabistan,  vol.  i.  pp.  295-304,  of  the  trans- 
lation by  Shea  and  Troyer ;  and  Coleman's  Mythology  of  the  Hindus,  chapter  on  the  hells. 


DOCTRINE   OF   FUTURE   PUNISHMENT.  511 


hating,  and  fearing  the  people,  whom  they  held  in  abject  spiritual  bond- 
age' they  sought  to  devise,  diffuse,  and  organize  such  opinions  as  would 
concentrate  power  in  their  own  hands  and  rivet  their  authority.  Accord- 
ingly, in  the  lower  immensity  they  painted  and  shadowed  forth  the  lurid 
and  dusky  image  of  hell,  gathering  around  it  all  that  was  most  abomi- 
nated and  awful.  Then  they  set  up  certain  fanciful  conditions,  without 
the  strict  observance  of  which  no  one  could  avoid  damnation.  The  ani- 
mus of  a  priesthood  in  the  structure  of  this  doctrine  is  shown  by  the 
glaring  fact  that  in  the  old  religions  the  woes  of  hell  were  denounced 
not  so  much  upon  bad  men  who  committed  crimes  out  of  a  wicked  heart, 
as  upon  careless  men  who  neglected  priestly  guidance  and  violated  the 
ritual.  The  omission  of  a  prayer  or  an  ablution,  the  neglect  of  baptism 
or  confession,  a  slight  thrown  upon  a  priest,  a  mental  conception  differ- 
ing from  the  decree  of  the  "Church,"  would  condemn  a  man  far  moVe 
surely  and  deeply  into  the  Egyptian,  Hindu,  Persian,  Pharisaic,  Papal, 
or  Calvinistic  hell  than  any  amount  of  moral  culpability  according  to 
the  standard  of  natural  ethics. 

The  popular  hells  have  ever  been  built  on  hierarchic  selfishness,  dog- 
matic pride,  and  personal  cruelty,  and  have  been  walled  around  with 
arbitrary  and  traditional  rituals.  Through  the  breaches  made  in  these 
rituals  by  neglect, souls  have  been  plunged  in.  The  Parsee  priest  describes 
a  woman  in  hell  "beaten  with  stone  clubs  by  two  demons  twelve  miles 
in  size,  and  compelled  to  continue  eating  a  basin  of  putridity,  because 
once  some  of  her  hair,  as  she  combed  it,  fell  into  the  sacred  fire."  The 
Brahmanic  priest  tells  of  a  man  who,  for  "neglecting  to  meditate  on  the 
mystic  monosyllable  Om  before  praying,  was  thrown  down  in  hell  on  an 
iron  floor  and  cleaved  with  an  axe,  then  stirred  in  a  caldron  of  molten 
lead  till  covered  all  over  with  the  sweated  foam  of  torture  like  a  grain 
of  rice  in  an  oven,  and  then  fastened,  with  head  downwards  and  feet 
upwards,  to  a  chariot  of  fire  and  urged  onwards  with  a  red-hot  goad." 
The  Papal  priest  declares  that  the  schismatic,  though  the  kindest  and 
justest  man,  at  death  drops  hopelessly  into  hell,  while  the  devotee, 
though  scandalously  corrupt  in  heart  and  life,  who  confesses  and  receives 
extreme  unction,  treads  the  primrose  path  to  paradise.  The  Episcopalian 
priest  dooms  the  dissenter  to  everlasting  woe  in  spite  of  every  virtue, 
because  he  has  not  known  sacramental  baptism  in  the  apostolic  line. 
The  Arminian  priest  turns  the  rationalist  over  to  the  penal  fires  of 
eternity,  because  he  is  in  mental  error  as  to  the  explanation  of  the  Tri- 
nity and  the  Atonement.  In  every  age  it  has  been  the  priestly  spirit, 
acting  on  ritual  considerations,  that  has  deepened  the  foundations, 
enlarged  the  borders,  and  apportioned  the  victims,  of  hell.  The  per- 
versions and  excesses  of  the  doctrine  have  grown  out  of  cruel  ambition 
and  cunning  on  one  side,  and  been  received  by  docile  ignorance  and 
superstition  on  the  other,  and  been  mutually  fed  by  traditions  and  fables 
between.  The  excessive  vanity  and  theocratic  pride  of  the  Jews  led 
them  to  exclude  all  the  Gentiles,  whom  they  stigmatized  as  "  uncircum- 


512  DOCTRINE  OF  FUTURE   PUNISHMENT. 


cised  dogs,"  from  the  Jewish  salvation.  The  same  spirit,  aggravated  if 
possible,  passed  lineally  into  Christendom,  causing  the  Orthodox  Church 
to  exclude  all  the  heathen,  all  heretics,  and  the  unbaptized,  from  the 
Christian  salvation. 

A  fifth  explanation  of  the  wholesale  severity  and  multiplied  details  of 
horror,  which  came  to  be  incorporated  with  the  doctrine  of  hell,  is  to  be 
found  in  the  gloomy  theories  of  certain  philosophers  whose  relentless  spe- 
culations wfere  tinged  and  moulded  by  their  own  recluse  misanthropy  and 
the  prevailing  superstitions  of  their  time.  Out  of  the  old  asceticism  of  the 
East — the  false  spiritualism  which  regarded  matter  as  the  source  of  evil 
and  this  life  as  a  penance — arose  the  dogma  of  metempsychosis.  The 
consequence  of  this  theory,  rigidly  carried  out,  created  a  descending 
congeries  of  hells,  reaching  from  centre  to  nadir,  in  correspondence  to 
an  ascending  congeries  of  heavens,  reaching  from  centre  to  zenith.  Out 
of  the  myth  of  the  Fall  sprang  the  dogma  of  total  depravity,  dooming 
our  whole  race  to  hell  forever,  except  those  saved  by  the  subsequent 
artifice  of  the  atonement.  Theories  conjured  up  and  elaborated  by 
fanciful  and  bloodless  metaphysicians,  in  an  age  when  the  milk  of 
public  human  kindness  was  thinned,  soured,  poisoned,  by  narrow  and 
tyrannical  prejudices,  might  easily  legitimate  and  establish  any  con- 
clusions, however  unreasonable  and  monstrous.  The  history  of  philo- 
sophy is  the  broad  demonstration  of  this.  The  Church  philosophers, 
(with  exceptions,  of  course,)  receiving  the  traditions  of  the  common  faith, 
partaking  in  the  superstitions  of  their  age,  banished  from  the  bosoms  of 
men  by  their  monastic  position,  and  inflamed  with  hierarchic  pride,  with 
but  a  faint  connection  or  intercourse  between  conscience  and  intellect 
or  between  heart  and  fancy,  strove  to  spin  out  theories  which  would  ex- 
plain and  justify  the  orthodox  dogmas. 

"Working  with  metaphysical  tools  of  abstract  reason,  not  with  the 
practical  faculties  of  life,  dealing  with  the  fanciful  materials  of  priestly 
tradition,  not  with  the  solid  facts  of  ethical  observation,  they  would 
naturally  be  troubled  with  but  few  qualms  and  make  but  few  reserva- 
tions, however  overwhelming  the  results  of  horror  at  which  they  might 
arrive.  Habituated  for  years  to  hair-drawn  analyses  and  superstitious 
broodings  upon  the  subject,  overshadowed  by  the  supernatural  hierarchy 
in  which  they  lived,  surrounded  by  a  thick  night  of  ignorance,  persecu- 
tion, and  slaughter,  it  was  no  wonder  they  could  believe  the  system  they 
preached,  although  in  reality  it  was  only  a  traditional  abstraction  meta- 
physically wrought  up  and  vivified  by  themselves.  Being  thus  wrought 
out  and  animated  by  them,  who  were  the  sole  depositaries  of  learning 
and  the  undisputed  lords  of  thought,  the  mass  of  the  people,  lying  ab- 
jectly in  the  fetters  of  authority,  could  not  help  accepting  it.  Ample 
illustrations  of  these  assertions  will  occur  to  all  who  are  familiar  with 
the  theological  schemes  and  the  dialectic  subtleties  of  the  early  Church 
Fathers  and  of  the  later  Church  Scholastics. 

Finally,  by  the  combined  power,  first,  of  natural  conscience  affirming 


DOCTRINE   OF   FUTURE   PUNISHMENT.  513 


a  future  distinction  between  the  good  and  the  bad  ;  secondly,  of  imper- 
fect conceptions  of  God  as  a  passionate  avenger ;  thirdly,  of  the  licentious 
fancites  of  poets  drawing  awful  imaginative  pictures  of  future  woe ; 
fourthly, of  the  cruel  spirit  and  the  ambitious  plans  of  selfish  priesthoods; 
and  fifthly,  of  the  harsh  and  relentless  theories  of  conforming  metaphy- 
sicians,— the  doctrine  of  hell,  as  a  located  place  of  manifold  terrific  phy- 
sical tortures  drawing  in  vast  majorities  of  the  human  race,  became 
established  in  the  ruling  creeds  and  enthroned  as  an  orthodox  dogma. 
In  some  heathen  nations  the  descriptions  of  the  poets,  in  others  the 
accounts  of  the  priestly  books,  were  held  to  be  inspired  revelations.  To 
call  them  in  question  was  blasphemous.  In  Christendom  the  scriptural 
representations  of  the  subject,  which  were  general  moral  adaptations, 
incidentally  made,  of  representations  already  existing,  obtained  a  literal 
interpretation,  had  the  stamp  of  infallibility  put  on  them  and  immense 
perverted  additions  joined  to  them.  Thus  everywhere  the  dogma  became 
associated  with  the  established  authority.  To  deny  it  was  heresy.  Here- 
tics were  excommunicated,  loaded  with  pains  and  penalties,  and,  for 
many  centuries,  often  put  to  death  with  excruciating  tortures.  From 
that  moment  the  doctrine  was  taken  out  of  the  province  of  natural 
reason,  out  of  the  realm  of  ethical  truth.  The  absurdities,  wrongs,  and 
barbarities  deducible  from  it  were  a  part  and  parcel  of  it,  and  not  to  be 
considered  as  any  objection  to  it.  No  free  thought  and  honest  criticism 
were  allowed.  Because  taught  by  authority,  it  must  be  submissively 
taken  for  granted.  Henceforth  we  are  not  to  wonder  at  the  revolting 
inhumanity  of  spirit  and  horribleness  of  gloating  hatred  shown  in  con- 
nection with  the  doctrine ;  for  it  was  not  the  independent  thought  and 
proper  moral  spirit  of  individuals,  but  the  petrified  dogma  and  irre- 
sponsible corporate  spirit  of  that  towering  hierarchy,  the  Church. 

The  Church  set  forth  certain  conditional  offers  .of  salvation.  When 
those  offers  were  spurned  or  neglected,  the  Church  felt  personally  in- 
sulted and  aggrieved.  Her  servants  hurled  on  the  hated  heretics  and 
heathen  the  denunciations  of  bigotry  and  the  threats  of  rage.  Eugged 
old  TertuUian,  in  whose  torrid  veins  the  fire  of  his  African  deserts  seems 
infused,  revels  with  infernal  glee  over  the  contemplation  of  the  sure 
damnation  of  the  heathen.  "  At  that  greatest  of  all  spectacles,  the  last 
and  eternal  judgment,"  he  says,  "  how  shall  I  admire,  how  laugh,  how 
rejoice,  how  exult,  when  I  behold  so  many  proud  monarchs  groaning  in 
the  lowest  abyss  of  darkness ;  so  many  magistrates  liquefying  in  fiercer 
flames  than  they  ever  kindled  against  the  Christians ;  so  many  sage  phi- 
losophers blushing  in  red-hot  fires  with  their  deluded  pupils ;  so  many 
tragedians  more  tuneful  in  the  expression  of  their  own  sufferings;  so 
many  dancers  tripping  more  nimbly  from  anguish  than  ever  before  from 
applause."^  Hundreds  of  the  most  accredited  Christian  writers  have 
shown  the  same  fiendish  spirit.     Drexel  the  Jesuit,  preaching  of  Dives, 

8  De  Spectaculis,  cap.  xxx.,  Gibbon's  trans. 


514  DOCTRINE   OF  FUTURE   PUNISHMENT. 


exclaims,  "  Instead  of  a  lofty  bed  of  down  on  which  he  was  wont  to 
repose  himself,  he  now  lies  frying  in  the  flames  ;  his  sparkling  wine  and 
delicious  dainties  are  taken  from  him ;  he  is  burnt  up  with  thirst,  and 
has  nothing  for  his  food  but  smoke  and  sulphur."  Jeremy  Taylor'  says, 
in  that  discourse  on  the  "  Pains  of  Hell"  where  he  has  lavished  all  the 
stores  of  his  matchless  learning  and  all  the  wealth  of  his  gorgeous  ima- 
gination in  multiplying  and  adorning  the  paraphernalia  of  torture  with, 
infinite  accompaniments  of  unendurable  pangs  and  insufferable  abomi- 
nations, "  We  are  amazed  at  the  inhumanity  of  Phalaris,  who  roasted- 
men  in  his  brazen  bull :  this  was  joy  in  respect  of  that  fire  of  hell  which 
penetrates  the  very  entrails  without  consuming  them  ;"  "  husbands  shall 
see  their  wives,  parents  shall  see  their  children,  tormented  before  their 
eyes ;''  "  the  bodies  of  the  damned  shall  be  crowded  together  in  hell 
like  grapes  in  a  wine-press,  which  press  one  another  till  they  burst;" 
"every  distinct  sense  and  organ  shall  be  assailed  with  its  own  appro- 
priate and  most  exquisite  sufferings."  Christopher  Love — belying  his 
name — says  of  the  damned,  "Their  cursings  are  their  hj^ns,  bowlings 
their  tunes,  and  blasphemies  their  ditties."  Calvin  writes,  "Forever 
harassed  with  a  dreadful  tempest,  they  shall  feel  themselves  torn 
asunder  by  an  angry  God,  and  transfixed  and  penetrated  by  mortal 
stings,  terrified  by  the  thunderbolts  of  God,  and  broken  by  the  weight 
of  his  hand,  so  that  to  sink  into  any  gulfs  would  be  more  tolerable  than  to 
stand  for  a  moment  in  these  terrors."  A  living  divine.  Dr.  Gardiner  Spring, 
declares,  "  When  the  omnipotent  and  angry  God,  who  has  access  to  all  the 
avenues  of  distress  in  the  corporeal  frame  and  all  the  inlets  to  agony  in 
the  intellectual  constitution,  undertakes  to  punish,  he  will  convince  the 
universe  that  he  does  not  gird  himself  for  the  work  of  retribution  in 
vain ;"  "  it  will  be  a  glorious  deed  when  He  who  hung  on  Calvary  shall 
cast  those  who  have  trodden  his  blood  under  their  feet,  into  the  furnace 
of  fire,  where  there  shall  be  weeping  and  wailing  and  gnashing  of  teeth." 
Thousands  of  passages  like  these,  and  even  worse,  might  easily  be  col- 
lected from  Christian  authors,  dating  their  utterance  from  the  days 
of  St.  Irenseus,  Bishop  of  Lyons,  who  flamed  against  the  heretics,  to  the 
days  of  Nehemiah  Adams,  Congregational  preacher  of  Boston,  who  says, 
"  It  is  to  be  feared  the  forty-two  children  that  mocked  Elisha  are  now 
in  hell."*  There  is  an  unmerciful  animus  in  them,  a  vindictiveness  of 
thought  and  feeling,  far — oh,  how  far  !-^removed  from  the  meek  and 
loving  soul  of  Jesus,  who  wept  over  Jerusalem,  and  loved  the  "unevan- 
gelical"  young  lawyer  who  was  "not  far  from  the  kingdom  of  heaven," 
and  yearned  towards  the  penitent  Peter,  and  from  the  tenderness  of  his 
immaculate  purity  said  to  the  adulteress,  "Neither  do  I  condemn  thee: 
go,  and  sin  no  more."  There  are  some  sectarians  in  whom  the  arbitrary 
narrowness,  fierceness,  and  rigidity  of  their  received  creeds  have  so  de- 
moralized and  hardened  conscience  and  sensibility  in  their  native  healthy 

8  Contemplations  of  the  State  of  Man,  ch.  6-8.  *  Friends  of  Christ,  p.  149. 


i 


DOCTRINE   OF   FUTURE   PUNISHMENT.  515 


directions,  and  artificially  inflamed  them  in  diseased  channels,  that  we 
verily  believe,  if  the  decision  of  the  eternal  destiny  of  the  human  race- 
were  placed  in  their  hands,  they  would  with  scarcely  a  twinge  of  pain — 
perhaps  some  of  them  even  with  a  horrid  satisfaction  and  triumph — doom 
all  except  their  own  dogmatic  coterie  to  hell.  They  are  bound  to  do  so. 
They  profess  to  know  infallibly  that  God  will  do  so :  if,  therefore,  the 
case  being  in  their  arbitration,  they  would  decide  differently,  they  thereby 
impeach  the  action  of  God,  confess  his  decrees  irreconcilable  with  reason 
and  justice,  and  set  up  their  own  goodness  as  superior  to  his.  Burnet 
has  preserved  the  plea  of  Bloody  Mary,  which  was  in  these  words: — "As 
the  souls  of  heretics  are  hereafter  to  be  eternally  burning  in  hell,  there 
can  be  nothing  more  proper  than  for  me  to  imitate  the  Divine  vengeance 
by  burning  them  on  earth."  Thanks  be  to  the  infinite  Father  that  our 
fate  is  in  his  hands,  and  not  in  the  hands  of  men  who  are  bigots, — 

"  Those  pseudo  Privy-Councillors  of  God, 

Who  write  down  judgments  with  a  pen  hard  nibb'd: 

Ushers  of  Beelzebub's  black  rod, 
Commending  sinners,  not  to  ice  thick-ribb'd. 

But  endless  flames  to  scorch  them  up  like  flax, — 
Yet  sure  of  heaven  themselves,  as  if  they'd  cribb'd 

The  impression  of  St.  Peter's  keys  in  wax!" 

It  may  be  thought  that  this  doctrine  and  its  awful  concomitants, 
though  once  promulgated,  are  now  nearly  obsolete.  It  is  true  that,  in 
thinking  minds  and  generous  hearts,  they  are  getting  to  be  repudiated. 
But  by  no  means  is  it  so  in  the  recognised  formularies  of  the  established 
Churches  and  in  the  teachings  of  the  popular  clergy.  All  through  the 
Gentile  world,  wherever  there  is  a  prevailing  religion,  the  threats  and 
horrors  of  a  fearful  doctrine  of  hell  are  still  brandished  over  the  trem- 
bling or  careless  multitudes.  In  Christendom,  the  authoritative  announce- 
ment of  the  Eoman  and  Greek  Churches,  and  the  public  creeds  confessed 
by  every  communicant  of  all  the  denominations,  save  two  or  three  which 
are  comparatively  insignificant  in  numbers,  show  that  the  doctrine  is  yet 
held  without  mitigation.  The  Bishop  of  Toronto,  only  a  year  or  two  ago, 
published  the  authoritative  declaration  that  "every  child  of  humanity, 
except  the  Virgin  Mary,  is  from  the  first  moment  of  conception  a  child 
of  wrath,  hated  by  the  blessed  Trinity,  belonging  to  Satan,  and  doomed 
to  hell  \"  Indeed,  the  doctrine,  in  its  whole  naked  and  frightful  extent, 
is  necessarily,  in  strict  logic,  an  integral  part  of  the  great  system  of 
the  popular  Christianity^ — that  is,  Christianity  as  falsely  interpreted, 
paganized,  and  scholasticized.  For  if  by  the  sin  of  Adam  the  entire 
race  were  totally  depraved  and  condemned  to  a  hopeless  hell,  and  only 
those  can  be  saved  who  personally  appropriate  by  a  realizing  faith  the 
benefits  of  the  subsequent  artifice  carried  out  in  the  atoning  blood  of  the 
incarnate  God,  certainly  the  extremest  advocate  of  the  doctrine  con- 
cerning hell  has  not  exceeded  the  truth,  and  cannot  exceed  it.  All  the 
necessities  of  logic  rebuke  the  tame-hearted  theologians,  and  great  Au- 
^gustine's,  great  Calvin's,  ghost  walks  unapproached  among  them,  crying 


516  DOCTRINE   OF   FUTURE   PUNISHMENT. 


out  that  they  are  slow  and  inefficient  in  describing  the  enormous  sweep 
of  the  inherited  penalty !  Many  persons  who  have  not  taken  pains  to 
examine  the  subject  suppose  that  the  horrifying  descriptions  given  by 
Christian  authors  of  tho^state  and  sufferings  of  the  lost  were  not  intended 
to  be  literally  received,  but  were  meant  as  figures  of  speech,  highly- 
wrought  metaphors  calculated  to  alarm  and  impress  with  physical  em- 
blems corresponding  only  to  moral  and  spiritual  realities.  The  progress 
of  thought  and  refinement  has  made  it  natural  that  recourse  should 
often  be  had  to  such  an  explanation ;  but  unquestionably  it  is  a  mistake. 
The  annals  of  theology,  both  dogmatic  and  homiletic,  from  the  time  of 
the  earliest  Fathers  till  now,  abound  in  detailed  accounts  of  the  future 
punishment  of  the  wicked,  whereof  the  context,  the  train  of  thought, 
and  all  the  intrinsic  characteristics  of  style  and  coherence,  do  not  leave 
a  shadow  of  doubt  that  they  were  written  as  faithful,  though  inadequate, 
accounts  of  facts.  The  Church,  the  immense  bulk  of  Christendom,  has 
in  theory  always  regarded  hell  and  its  dire  concomitants  as  material 
facts,  and  not  as  merely  spiritual  experiences.  Tertullian  says,  "The 
damned  burn  eternally  without  consuming,  as  the  volcanoes,  which  are 
vents  from  the  stored  subterranean  fire  of  hell,  burn  forever  without 
wasting."^  Cyprian  declares  that  "the  wretched  bodies  of  the  condemned 
shall  simmer  and  blaze  in  those  living  fires."  Augustine  argues  at  great 
length  and  with  ingenious  varieties  of  reasoning  to  show  how  the  mate- 
rial bodies  of  the  damned  may  withstand  annihilation  in  everlasting 
fire.*  Similar  assertions,  which  cannot  be  figuratively  explained,  are 
made  by  Irenseus,  Jerome,  Athanasius,  Thomas  Aquinas,  Bonaventura, 
Gerson,  Bernard,  and  indeed  by  almost  all  the  Christian  writers.  Origen, 
who  was  a  Platonist,  and  a  heretic  on  many  points,  was  severely  con- 
demned for  saying  that  the  fire  of  hell  was  inward  and  of  the  conscience, 
rather  than  outward  and  of  the  body.  For  the  strict  materiality  of  the 
fire  of  hell  we  might  adduce  volumes  of  authorities  from  nearly  every 
province  of  the  Church.  Dr.  Barrow  asserts  that  "our  bodies  will  be 
afflicted  continually  by  a  sulphureous  flame,  piercing  the  inmost  sinews." 
John  Whitaker  thinks  "the  bodies  of  the  damned  will  be  all  salted  with 
fire,  so  tempered  and  prepared  as  to  burn  the  more  fiercely  and  yet  never 
consume."  Jeremy  Taylor  teaches  that  "this  temporal  fire  is  but  a 
painted  fire  in  respect  of  that  penetrating  and  real  fire  in  hell."  Jona- 
than Edwards  soberly  and  belie vingly  writes  thus: — "The  world  will 
probably  be  converted  into  a  great  lake  or  liquid  globe  of  fire, — a  vast 
ocean  of  fire,  in  which  the  wicked  shall  be  overwhelmed,  which  will 
always  be  in  tempest,  in  which  they  shall  be  tost  to  and  fro,  having  no 
rest  .day  or  night,  vast  waves  or  billows  of  fire  continually  rolling  over 
their  heads,  of  which  they  shall  forever  be  full  of  a  quick  sense  within 
and  without :  their  heads,  their  eyes,  their  tongues,  their'  hands,  their 
feet,  their  loins,  and  their  vitals  shall  forever  be  full  of  a  glowing,  melting 

»  Apol.  cap.  47-48.  «  De  Civ.  Dei,  lib.  xxi.  cap.  2-4. 


DOCTRINE   OF   FUTURE   PUNISHMENT.  617 

fire,  fierce  enough  to  melt  the  very  rocks  and  elements ;  and  also  they 
shall  eternally  be  full  of  the  most  quick  and  lively  sense  to  feel  the 
torments ;  not  for  one  minute,  nor  for  one  day,  nor  for  one  age,  nor  for 
two  ages,  nor  for  a  hundred  ages,  nor  for  ten  thousands  of  millions  of 
'  ages  one  after  another,  but  for  ever  and  ever,  without  any  end  at  all,  and 
never,  never  be  delivered."^  Calvin  says,  "  Iterum  qusero,  unde  factum 
est,  ut  tot  gentes  una  cum  liheris  eorum  infantibus  seternse  morti  involveret 
lapsus  Adee  absque  remedio,  nisi  quia  Deo  ita  visum  est?  Decretum 
horribile  fateor."^  Outraged  humanity  before  the  contemplation  cries, 
**  O  God,  horror  hath  overwhelmed  me,  for  thou  art  represented  as  an 
omnipotent  Fiend."  It  is  not  the  Father  of  Christ,  but  his  Antagonist, 
whose  face  glares  down  over  such  a  scene  as  that !  The  above  diabolical 
passage — at  the  recital  of  which  from  the  pulpit,  Edwards's  biographers 
tell  us,  "whole  congregations  shuddered  and  simultaneously  rose  to  their 
feet,  smiting  their  breasts,  weeping  and  groaning" — is  not  the  arbitrary 
exaggeration  of  an  individual,  but  a  fair  representation  of  the  actual 
tenets  and  vividly  held  faith  of  the  Puritans.  It  is  also,  in  all  its  uncom- 
promising literality,  a  direct  and  inevitable  part  of  the  system  of  doc- 
trine which,  with  insignificant  exceptions,  professedly  prevails  throughout 
Christendom  at  this  hour.  We.  know  most  persons  will  hesitate  at  this 
statement ;  but  let  them  look  at  the  logic  of  the  case  in  the  light  of  its 
history,  and  they  must  admit  the  correctness  of  the  assertion.  Weigh 
the  following  propositions,  the  accuracy  of  which  no  one,  we  suppose, 
will  question,  and  it  will  appear  at  once  that  there  is  no  possibility  of 
avoiding  the  conclusion. 

First,  it  is  the  established  doctrine  of  Christendom  that  no  one  can  be 
saved  without  a  supernatural  regeneration,  or  sincere  faith  in  the  vicari- 
ous atonement,  or  valid  reception  of  sacramental  grace  at  the  hands  of  a 
priest, — conditions  which  it  is  not  possible  that  one  in  a  hundred  thou- 
sand of  the  whole  human  race  has  fulfilled.  Secondly,  it  is  the  esta- 
blished doctrine  of  Christendom  that  there  will  be  a  general  day  of 
judgment,  when  all  men  will  be  raised  in  the  same  bodies  which  they 
originally  occupied  on  earth,  when  Christ  and  his  angels  will  visibly 
descend  from  heaven,  separate  the  elect  fromp  the  reprobate,  summon 
the  sheep  to  the  blissful  pastures  on  the  right  hand,  but 

"  Proclaim 
The  flocks  of  goats  to  folds  of  flame." 

The  world  is  to  be  burnt  up,  and  the  damned,  restored  to  their  bodies, 
are  to  be  driven  into  the  everlasting  fire  prepared  for  them.  The  resur- 
rection of  the  body, — still  held  in  all  Christendom, — taken  in  connection 
with  the  rest  of  the  associated  scheme,  necessitates  the  belief  in  the 
materiality  of  the  torments  of  hell.  That  eminent  living  divine.  Dr. 
Gardiner  Spring,  says,,/**  The  souls  of  all  who  have  died  in  their  sins  are 

V  '  -->_ 

1  Edwards's  Works,  vol.  viii.  p.  166.  8  instit.,  lib.  iii.  cap.  xxiii.  sect.  7. 

t 


^Ivc  d  f  k 


h 


(jlA*-^    PjL-T^-'tnfVA. 


518  DOCTKINE  OF  FUTURE  PUNISHMENT. 

K\i- — 

'^  in  hell;  and  there  their  bodies  too  will  be  after  the  resurrection."' 
Mr.  Spurgeon  also,  in  his  graphic  and  fearful  sermon  on  the  "  Resurrec- 
/  tion  of  the  Dead,"  uses  the  following  language: — "  When  thou  diest,  thy 
soul  will  be  tormented  alone ;  that  will  be  a  hell  for  it :  but  at  the  day 
of  judgment  thy  body  will  join  thy  soul,  and  then  thou  wilt  have  twin- 
hells,  thy  soul  sweating  drops  of  blood,  and  thy  body  suffused  with 
agony.     In  fire  exactly  like  that  which  we  have  on  earth  thy  body  will 

I  lie,  asbestos-like,  forever  unconsumed,  all  thy  veins  roads  for  the  feet  of 
I  pain  to  travel  on,  every  nerve  a  string  on  which  the  devil  shall  forever 
i  play  his  diabolical  tune  of  Hell's  Unutterable  Lament!"  And,  if  this 
doctrine  be  true,  no  ingenuity,  however  fertile  in  expedients  and  however 
fiendish  in  cruelty,  can  possibly  devise  emblems  and  paint  pictures  half 
terrific  enough  to  present  in  imagination  and  equal  in  moral  impression 
what  the  reality  will  be  to  the  sufferers.  It  is  easy  to  speak  or  hear  the 
word  "hell ;"  but  to  analyze  its  significance  and  realize  it  in  a  sensitive  fancy 
is  dijQficult ;  and  whenever  it  is  done  the  fruit  is  madness,  as  the  bedlams 
of  the  world  are  shrieking  in  testimony  at  this  instant.  The  Revivalist 
preachers,  so  far  from  exaggerating  the  frightful  contents  latent  in  the 
prevalent  dogma  concerning  hell,  have  never  been  able — and  no  man  is 
able — to  do  any  thing  like  justice  to  its  legitimate  deductions.  Edwards 
is  right  in  declaring,  "After  we  have  said  our  utmost  and  thought  our 
utmost,  all  that  we  have  said  and  thought  is  but  a  faint  shadoio  of  the 
reality."  Think  of  yourselves,  seized,  just  as  you  are  now,  and  flung 
into  the  roaring,  glowing  furnace  of  eternity ;  think  of  such  torture  for 
an  instant,  multiply  it  by  infinity,  and  then  say  if  any  words  can  convey 
the  proper  force  of  impression.  It  is  true  these  intolerable  details  are 
merely  latent  and  unappreciated  by  the  multitude  of  believers;  and 
when  one,  roused  to  fanaticism  by  earnest  contemplation  of  his  creed, 
dares  to  proclaim  its  logical  consequences  and  to  exhort  men  accord- 
ingly, they  shrink,  and  charge  him  with  excess.  But  they  should  beware 
ere  they  repudiate  the  literal  horrors  of  the  historic  orthodox  doctrine 
for  any  figurative  and  moral  views  accommodated  to  the  advanced  reason 
and  refinement  of  the  times, — beware  how  such  an  abandonment  of  a 
part  of  their  system  affects  the  rest. 

Give  up  the  material  fire,  and  you  lose  the  bodily  resurrection.  Re- 
nounce the  bodily  resurrection,  and  away  goes  the  visible  coming  of 
Christ  to  a  general  judgment.  Abandon  the  general  judgment,  and  the 
climacteric  completion  of  the  Church-scheme  of  redemption  is  wanting. 
Mar  the  wholeness  of  the  redemption-plan,  and  farewell  to  the  incarnation 
and  vicarious  atonement.  Neglect  the  vicarious  atonement,  and  down 
crumbles  the  hollow  and  broken  shell  of  the  popular  theology  helplessly 
into  its  grave.  The  old  literal  doctrine  of  a  material  hell,  however 
awful  its  idea,  as  it  has  been  set  forth  in  flaming  views  and  threats  by 
all  the  accredited  representatives  of  the  Church,  must  be  uncompro- 

9  The  Glory  of  Christ,  vol.  ii.  p.  258. 


k 


DOCTRINE  OF  FUTURE   PUNISHMENT.  519 


misingly  clung  to,  else  the  whole  popular  system  of  theology  will  be 
mutilated,  shattered,  and  lost  from  sight.  The  theological  leaders  un- 
derstand this  perfectly  well,  and  for  the  most  part  they  act  accordingly^ 
We  have  now  under  our  hand  numerous  extracts,  from  writings  published 
within  the  last  five  years  by  highly-influential  dignitaries  in  the  different 
denominations,  which  for  frightfulness  of  outline  and  coloring,  and  for 
unshrinking  assertions  of  literality,  will  compare  with  those  alreiady 
quoted.  Especially  read  the  following  description  of  this  kind  from 
John  Henry  Newman: — 

"Oh,  terrible  moment  for  the  soul,  when  it  suddenly  finds  itself  at  the 
judgment-seat  of  Christ, — ^when  the  Judge  speaks  and  consigns  it  to  the 
jailers  till  it  shall  pay  the  endless  debt  which  lies  against  it !  *  Impossi- 
ble !  I  a  lost  soul  ?  I  separated  from  hope  and  from  peace  forever  ?  It  is 
not  I  of  whom  the  Judge  so  spake !  There  is  a  mistake  somewhere ; 
Christ,  Savior,  hold  thy  hand :  one  minute  to  explain  it !  My  name  is 
Demas :  I  am  but  Demas, — hot  Judas,  or  Nicholas,  or  Alexander,  or  Phile- 
tus,  or  Diotrephes.  What !  eternal  pain  for  me  ?  Impossible !  it  shall  not 
be !'  And  the  poor  soul  struggles  and  wrestles  in  the  grasp  of  the  mighty 
demon  which  has  hold  of  it,  and  whose  every  touch  is  torment.  '  Oh, 
atrocious  !^  it  shrieks,  in  agony,  and  in  anger  too, — as  if  the  very  keen- 
ness of  the  infliction  were  a  proof  of  its  injustice.  *A  second!  and  a 
third !  I  can  bear  no  more !  Stop,  horrible  fiend !  give  over :  I  am  a  man, 
and  not  such  as  thou  !  I  am  not  food  for  thee,  or  sport  for  thee !  I  have 
been  taught  religion ;  I  have  had  a  conscience ;  I  have  a  cultivated 
mind ;  I  am  well  versed  in  science  and  art ;  I  am  a  philosopher,  or  a 
poet,  or  a  shrewd  observer  of  men,  or  a  hero,  or  a  statesman,  or  an 
orator,  or  a  man  of  wit  and  humor.  Nay,  I  have  received  the  grace  of 
the  Redeemer ;  I  have  attended  the  sacraments  for  years ;  I  have  been  a 
Catholic  from  a  child ;  I  died  in  communion  with  the  Church :  nothing, 
nothing  which  I  have  ever  been,  which  I  have  ever  seen,  bears  any  re- 
semblance to  thee,  and  to  the  flame  and  stench  which  exhale  from  thee : 
so  I  defy  thee,  and  abjure  thee,  0  enemy  of  man !' 

"  Alas !  poor  soul !  and,  whilst  it  thus  fights  with  that  destiny  which  it 
has  brought  upon  itself  and  those  companions  whom  it  has  chosen,  the 
man's  name  perhaps  is  solemnly  chanted  forth,  and  his  memory  decently 
cherished,  among  his  friends  on  earth.  Men  talk  of  him  from  time  to 
time ;  they  appeal  to  his  authority ;  they  quote  his  words ;  perhaps  they 
even  raise  a  monument  to  his  name,  or  write  his  history.  '  So  compre- 
hensive a  mind  !  such  a  power  of  throwing  light  on  a  perplexed  subject 
and  bringing  conflicting  ideas  or  facts  into  harmony  V  '  Such  a  speech  it 
was  that  he  made  on  such  and  such  an  occasion :  I  happened  to  be 
present,  and  never  shall  forget  it;'  or,  *  A  great  personage,  whom  some 
of  us  knew  ;'  or,  *  It  was  a  rule  with  a  very  worthy  and  excellent  friend 
of  mine,  now  no  more ;'  or,  *  Never  was  his  equal  in  society, — so  just  in 
his  remarks,  so  lively,  so  versatile,  so  unobtrusive  ;'  or,  '  So  great  a  bene- 
factor to  his  country  and  to  his  kind ;'  or,  '  His  philosophy  so  profound.' 


520  DOCTRINE  OF  FUTURE  PUNISHMENT. 


Oh,  vanity  !  vanity  of  vanities !  all  is  vanity  !  What  profiteth  it  ?  "What 
profiteth  it?  His  soul  is  in  hell,  0  ye  children  of  men  !  While  thus  ye  speak, 
his  soul  is  in  the  beginning  of  those  torments  in  which  his  body  will  soon  have  part, 
and  which  will  never  die  I"^*^ 

Some  theologians  do  not  hesitate,  even  now,  to  say  that  "  in  hell  the 
bodies  of  the  damned  shall  be  nealed,  as  we  speak  of  glass,  so  as  to  en- 
dure the  fire  without  being  annihilated  thereby."  "  Made  of  the  nature 
of  salamanders,"  they  shall  be  "  immortal  kept  to  feel  immortal  fire." 
Well  may  we  take  up  the  words  of  the  Psalmist  and  cry  out  of  the  bottom- 
less depths  of  disgust  and  anguish,  "  I  am  overwhelmed  with  horror  !" 

Holding  this  abhorrent  mass  of  representations,  so  grossly  carnal  and 
fearful,  up  in  the  free  light  of  to-day,  it  cannot  stand  the  test  of  honest 
and  resolute  inquiry.  It  exists  only  by  timid,  unthinking  sufferance.  It 
is  kept  alive,  among  the  superstitious  vestiges  of  the  outworn  and  out- 
grown past,  only  by  the  power  of  tradition,  authority,  and  custom.  In 
refutation  of  it  we  shall  not  present  here  a  prolonged  detail  of  learned 
researches  and  logical  processes ;  for  that  would  be  useless  to  those  who 
are  enslaved  to  the  foregone  conclusions  of  a  creed  and  possessed  by 
invulnerable  prejudices,  while  those  who  are  thoughtful  and  candid  can 
make  such  investigations  themselves.  We  shall  merely  state,  in  a  few 
clear  and  brief  propositions,  the  results  in  which  we  suppose  all  free  and 
enlightened  minds  who  have  adequately  studied  the  subject  now  agree, 
leaving  the  reader  to  weigh  these  propositions  for  himself,  with  such 
further  examination  as  inclination  and  opportunity  may  cause  him  to 
bestow  upon  the  matter. 

We  reject  the  common  belief  of  Christians  in  a  hell  which  is  a  local 
prison  of  fire  where  the  wicked  are  to  be  tortured  by  material  instru- 
ments, on  the  following  grounds,  appealing  to  God  for  the  reverential 
sincerity  of  our  convictions,  and  appealing  to  reason  for  their  truth. 
First,  the  supposition  that  hell  is  an  enormous  region  in  the  hollow  of 
the  earth  is  a  remnant  of  ancient  ignorance,  a  fancy  of  poets  who  mag- 
nified the  grave  into  Hades,  a  thought  of  geographers  who  supposed  the 
earth  to  be  flat  and  surrounded  by  a  brazen  expanse  bright  above  and 
black  beneath.  Secondly,  the  soul,  on  leaving  the  body,  is  a  spiritual 
substance,  if  it  be  any  substance  at  all,  eluding  our  senses  and  all  the 
instruments  of  science.  Therefore,  in  the  nature  of  things,  it  cannot  be 
chained  in  a  dungeon,  nor  be  cognizant  of  suffering  from  material  fire  or 
other  physical  infliction,  but  its  woes  must  be  moral  and  inward ;  and  the 
figment  that  its  former  fleshly  body  is  to  be  restored  to  it  is  utterly  in. 
credible,  being  an  absurdity  in  science,  and  not  affirmed,  as  we  believe,  in 
Scripture.  Thirdly,  the  imagery  of  a  subterranean  hell  of  fire,  brimstone, 
and  undying  worms,  as  used  in  the  Scriptures  of  the  New  Testament,  is 
the  same  as  that  drawn  from  heathen  sources  with  modifications  and  em- 
ployed by  the  Pharisees  before  the  time  of  Christ  and  his  disciples ;  and 

10  Sermon  on  "  Neglect  of  Divine  Calls  and  Warnings." 


DOCTRINE   OF   FUTURE   PUNISHMENT.  521 


we  must  therefore,  since  neither  Persians  nor  Pharisees  were  inspired, 
either  suppose  that  this  imagery  was  adopted  by  the  apostles  figuratively 
to  convey  moral  truths, /or  else  that  they  were  left,  in  common  with  their 
countrymen,  at  least  partially  under  the  dominion  of  the  errors  of  their 
time. )  Thus  in  every  alternative  we  deny  that  the  interior  of  the  earth 
is,  or  ever  will  be,  an  abode  of  souls,  full  of  fire,  a  hell  in  which  the 
damned  are  to  be  confined  and  physically  tormented. 

The  elements  of  the  popular  doctrine  of  future  punishment  which  we 
thus  reject  are  the  falsities  contributed  by  superstition  and  the  priestly 
spirit.  The  truths  remaining  in  the  doctrine,  furnished  by  conscience, 
reason,  and  Scripture,  we  will  next  exhibit,  in  order  not  to  dismiss  this 
head,  on  the  nature  of  future  punishment,  with  negations.  What  is  the 
real  character  of  the  retributions  in  the  future  state?  We  do  not  think 
they  are  necessarily  connected  with  any  peculiar  locality  or  essentially 
dependent  on  any  external  circumstances.  As  Milton  says,  when  speak- 
ing of  the  best  theologians,  *'  To  banish  forever  into  a  local  hell,  whether 
in  the  air,  or  in  the  centre,  or  in  that  uttermost  and  bottomless  gulf  of 
chaos  deeper  from  holy  bliss  than  the  world's  diameter  multiplied,  they 
thought  not  a  punishment  so  proper  and  proportionate  for  God  to  inflict 
as  to  punish  sin  with  sin.'* 

God  does  not  arbitrarily  stretch  forth  his  arm,  like  an  enraged  and 
vindictive  man,  and  take  direct  vengeance  on  offenders ;  but  by  his  im- 
mutable laws,  permeating  all  beings  and  governing  all  worlds,  evil  is, 
and  brings,  its  own  punishment.  The  intrinsic  substances  and  forces  of 
character  and  their  organized  correlations  with  the  realities  of  eternity, 
the  ruling  principles,  habits,  and  love  of  the  soul,  as  they  stand  ajBfected 
towards  the  world  to  which  they  go, — these  are  the  conditions  on  which 
experience  depends,  herein  is  the  hiding  of  retribution.  "Each  one,^' 
as  Origen  says,  "kindles  the  flame  of  his  own  appropriate  fire."  Superior 
spirits  must  look  on  a  corrupted  human  soul  with  a  sorrow  similar,  though 
infinitely  profounder,  to  that  with  which  the  lapidary  contemplates  a 
splendid  pearl  with  a  dark  flaw  in  its  centre.  The  Koran  says,  "Men 
sleep  while  they  live,  and  when  they  die  they  wake."  The  sudden  in- 
fliction of  pain  in  the  future  state  comes  from  the  sudden  unveiling  of 
secrets,  quickening  of  the  moral  consciousness,  and  exposure  of  the 
naked  soul's  fitnesses  to  the  spiritual  correspondences  of  its  deserts.  It 
is  said, — 

"  Death  does 
Away  disgtiise :  souls  see  each  other  clear, 
At  one  glance,  as  two  drops  of  rain  in  air 
Might  look  into  each  other  had  they  life." 

The  quality  of  the  soul's  character  decides  the  elements  of  the  soul's 
life;  and,  as  this  becomes  known  on  crossing  the  death-drawn  line  of 
futurity,  conscious  retribution  then  arises  in  the  guilty.  This  is  a  retri- 
bution which  is  reasonable,  moral,  unavoidable,  before  which  we  may 
well  pause  and  tremble.     The  great  moral  of  it  is  that  we  should  not  so 


522  DOCTRINE  OF  FUTURE  PUNISHMENT. 

much  dread  being  thrust  into  an  eternal  hell  as  we-  should  fear  carrying 
a  hell  with  us  when  we  go  into  eternity.  It  is  not  so  bad  to  be  in  hell 
as  to  be  forced  truly  to  say, — 

«  Which  way  I  fly  is  hell ;  myself  am  hell."  ^ 

If  these  general  ideas  are  correct,  it  follows — even  as  all  common  sense 
and  reflection  affirm — that  every  real  preparation  for  death  and  for  what 
is  to  succeed  must  be  an  ingrained  characteristic,  and  cannot  consist  in  a 
mere  opinion,  mood,  or  act.  Here,  we  strike  at  one  of  the  shallowest  errors, 
one  of  the  most  extensive  and  rooted  superstitions,  of  the  world. 
Throughout  the  immense  kingdoms  of  the  East,  where  the  Brahmanic 
and  Buddhist  religions  hold  sway  over  six  hundred  millions  of  men,  the 
notion  of  yadasanna — that  is,  the  merit  instantaneously  obtained  when 
at  the  point  of  death — fully  prevails.  They  suppose  that  in  that  moment, 
regardless  of  their  former  lives  and  of  their  present  characters,  by  bring- 
ing the  mind  and  the  heart  into  certain  momentary  states  of  thought 
and  feeling,  and  meditating  on  certain  objects  or  repeating  certain  sacred 
words,  they  can  suddenly  obtain  exemption  from  punishment  in  their 
next  life.^^  The  notion  likewise  obtains  almost  universally  among  Chris- 
tians, incredible  as  it  may  seem.  With  the  Romanists,  who  are  three- 
fourths  of  the  Christian  world,  it  is  a  most  prominent  doctrine,  every- 
where vehemently  proclaimed  and  acted  on:  that  is  the  meaning  of  the 
sacrament  of  extreme  unction,  whereby,  on  submission  to  the  Church 
and  confession  to  a  priest,  the  venal  sins  of  the  dying  man  are  forgiven, 
purgatory  avoided  or  lessened,  and  heaven  made  sure.  The  ghost  of 
the  King  of  Denmark  complains  most  of  the  unwarned  suddenness  of 
his  murder, — not  of  the  murder  itself,  but  of  its  suddenness,  which  left 
him  no  opportunity  to  save  his  soul: — 

"  Sleeping,  was  I  by  a  brother's  hand 
Ciit  off  even  in  the  blossoms  of  my  sin, 
Unhousel'd,  disappointed,  unanel'd; 
•  No  reckoning  made,  but  sent  to  my  account 

With  all  my  imperfections  on  my  head." 

Hamlet,  urged  by  supernatural  solicitings  to  vengeance,  finds  his 
murderous  uncle  on  his  knees  at  prayer.  Stealing  behind  him  with 
drawn  sword,  he  is  about  to  strike  tl^e  fatal  blow,  when  the  thought 
occurs  to  him  that  the  guilty  man,  if  killed  when  at  his  devotions,  would 
surely  go  to  heaven ;  and  so  he  refrains  until  a  different  opportunity. 
For  to  send  to  heaven  the  villain  Vho  had  slain  his  father, — 

"  That  would  be  hire  and  salary,  not  revenge. 
He  took  my  father  grossly  full  of  bread, 
With  all  his  crimes  broad  blown,  as  flush  as  May; 
And  how  his  audit  stands  who  knows  save  Heaven? 
But,  in  our  circumstance  and  course  of  thought, 
'Tis  heavy  with  him.    And  am  I  then'revenged 


11  Hardy,  Manual  of  Buddhism,  p.  489. 


DOCTRINE   OF  FUTURE   PUNISHMENT.  523 


To  take  him  in  the  purging  of  his  soul, 

When  he  is  fit  and  season'd  for  his  passage? 

No ;  but  when  he  is  drunk,  asleep,  enraged, 

Or  in  the  incestuous  pleasures  of  his  bed, 

At  gaming,  swearing,  or  about  some  act 

That  has  no  relish  of  salvation  in't : 

Then  trip  him,  that  his  heels  may  kick  at  heaven, 

And  that  his  soul  may  be  as  damn'd  and  black 

As  hell,  whereto  it  goes." 

This,  though  poetry,  is  a  fair  representation  of  the  mediaeval  faith  held 
by  all  Christendom  in  sober  prose.  The  same  train  of  thought  latently 
underlies  the  feelings  of  most  Protestants  too,  though  it  is  true  any  one 
would  now  shrink  from  expressing  it  with  such  frankness  and  horrible 
gusto.  But  what  else  means  the  minute  morbid  anatomy  of  death-beds, 
the  prurient  curiosity  to  know  how  the  dying  one  bore  himself  in  the 
solemn  passage?  How  commonly,  if  one  dies  without  physical  anguish, 
and  with  the  artificial  exultations  of  a  fanatic,  rejoiceful  auguries  are 
drawn!  if  he  dies  in  physical  suffering,  and  with  apparent  regret,  a 
gloomy  verdict  is  rendered !  It  is  superstition,  absurdity,  and  injustice, 
all.  Not  the  accidental  physical  conditions,  not  the  transient  emotions, 
with  which  one  passes  from  the  earth,  can  decide  his  fate,  but  the  real 
good  or  evil  of  his  soul,  the  genuine  fitness  or  unfitness  of  his  soul,  his 
soul's  inherent  merits  of  bliss  or  bale.  There  is  no  time  nor  power  in 
the  instant  of  death,  by  any  magical  legerdemain,  to  turn  away  the  im- 
pending retributions  of  wickedness  and  guilt.  What  is  right,  within  the 
conditions  of  Infinite  wisdom  and  goodness,  will  be  done  in  spite  of  all 
traditional  juggles  and  spasmodic  spiritual  attitudinizations.  What  can 
it  avail  that  a  most  vile  and  hardened  wretch,  when  dying,  convulsed 
with  fright  and  possessed  with  superstition,  compels,  or  strives  to  compel, 
a  certain  sentiment  into  his  soul,  conjures,  or  tries  to  conjure,  his  mind 
into  the  relation  of  belief  towards  a  certain  ancient  and  abstract  dogma? 

"  Yet  I've  seen  men  who  meant  not  ill, 
Compelling  doctrine  out  of  death, 
With  hell  and  heaven  acutely  poised 
Upon  the  turning  of  a  breath." 

Cruelly  racking  the  soul  with  useless  probes  of  theological  questions 
and  statements,  they  stand  by  the  dying  to  catch  the  words  of  his  last 
breath,  and,  in  perfect  consistence  with  their  faith,  they  pronounce  sen- 
tence accordingly.  If,  as  the  pallid  lips  faintly  close,  they  hear  the 
magic  words,  "  I  put  my  trust  in  the  atoning  blood  of  Christ,"  up  goes 
the  soul  to  heaven.  If  they  hear  the  less  stereotyped  words,  "I  have 
tried  to  do  as  well  as  I  could :  I  hope  God  will  be  merciful  towards  me 
and  receive  me,"  down  goes  the  soul  to  hell.  Strange  and  cruel  super- 
stition, that  imagines  God  to  act  towards  men  only  according  to  the  eva- 
nescent temper  and  technical  phrase  with  which  they  leave  the  world ! 
The  most  popular  English  preacher  of  the  present  day,  the  Eev.  Mr. 
Spurgeon,  after  referring  to  the  fable  that  those  before  whom  Perseus 
held  the  head  of  Medusa  were  turned  into  stone  in  the  very  act  and 


524  DOCTRINE   OF  FUTURE   PUNISHMENT. 


posture  of  the  moment  when  they  saw  it,  says,  "Death  is  such  a  power. 
What  I  am  when  death  is  held  before  me,  that  I  must  be  forever.  When 
my  spirit  goes,  if  God  finds  me  hymning  his  praise,  I  shall  hymn  it  in 
heaven:  doth  he  find  me  breathing  out  oaths,  I  shall  follow  up  those 
oaths  in  hell.     As  I  die,  so  shall  I  live  eternally  !"^^ 

No :  the  true  preparation  for  death  and  the  invisible  realm  of  souls  is 
not  the  eager  adoption  of  an  opinion,  the  hurried  assumption  of  a  mood, 
or  the  frightened  performance  of  an  outward  act:  it  is  the  patient 
culture  of  the  mind  with  truth,  the  pious  purification  of  the  heart  with 
disinterested  love,  the  consecrated  training  of  the  life  in  holiness,  the 
growth  of  the  soul  in  habits  of  righteousness,  faith,  and  charity,  the 
organization  of  divine  principles  into  character.  Every  real  preparation 
of  the  soul  for  death  must  be  a  characteristic  rightly  related  to  the  im- 
mortal realities  to  which  death  is  the  introduction  of  the  soul.  An  evil 
soul  is  not  thrust  into  a  physical  and  fiery  hell,  fenced  in  and  roofed  ovei* 
from  the  universal  common ;  but  it  is  revealed  to  itself,  and  consciously 
enters  on  retributive  relations.  In  the  spiritual  world,  whither  all  go  at 
death,  we  suppose  that  like  perceives  like,  and  thus  are  they  saved  or 
damned,  having,  by  the  natural  attraction  and  elective  seeing  of  their 
virtues  or  vices,  the  beatific  vision  of  God,  or  the  horrid  vision  of  iniquity 
and  terror. 

It  cannot  be  supposed  that  God  is  a  bounded  shape  so  vast  as  to  fill 
the  entire  circuits  of  the  creation.  Spirit  transcends  the  categories  of 
body,  and  it  is  absurd  to  apply  the  language  of  finite  things  to  the  illimit- 
able One,  except  symbolically.  When  we  die,  we  do  not  sink  or  soar 
to  the  realm  of  spirits,  but  are  in  it,  at  once,  everywhere ;  and  the  result- 
ing experience  will  depend  on  the  prevailing  elements  of  our  moral 
being.  If  we  are  bad,  our  badness  is  our  banishment  from  God';  if  we 
are  good,  our  goodness  is  our  union  with  God.  In  every  world  the  true 
nature  and  law  of  retribution  lie  in  the  recoil  of  conduct  on  character, 
and  the  assimilated  results  ensuing.  Take  a  soul  that  is  saturated  with 
the  rottenness  of  depravity  into  the  core  of  heaven,  and  it  is  in  the 
heart  of  hell  still.  Take  a  soul  that  is  compacted  of  divine  realities  to 
the  very  bottom  of  hell,  and  heaven  is  with  it  there. 

We  are  treading  on  eternity,  and  infinitude  is  all  around  us.  Now, 
as  well  as  hereafter,  to  us,  the  universe  is  action,  the  soul  is  reaction, 
experience  is  the  resultant.  Death  but  unveils  the  facts.  Pass  that 
great  crisis,  in  the  passage  becoming  conscious  of  universal  realities  and 
of  individual  relations  to  them,  and  the  Father  will  say  to  the  dis- 
cordant soul,  "Alienated  one,  incapable  of  my  embrace,  change  and 
come  to  me;"  to  the  harmonious  soul,  "Son,  thou  art  ever  with  me, 
and  all  that  I  have  is  thine." 

Having  thus  considered  the  question  as  to  the  nature  of  future  puni.-^h- 
ments,  it  now  remains  to  discuss  the  question  concerning  their  duration. 

12  Sermons,  3d  Series,  Sermon  XIV.,  Thoughts  on  the  Last  Battle. 


DOCTRINE  OP  FUTURE   PUNISHMENT.  525 


The  fact  of  a  just  and  varied  punishment  for  souls  we  firmly  believe  in. 
The  particulars  of  it  in  the  future,  or  the  degrees  of  its  continuance,  we 
think,  are  concealed  from  the  present  knowledge  of  man.  These  details 
we  do  not  profess  to  be  able  to  settle  much  about.  We  have  but  three 
general  convictions,  on  the  subject.  First,  that  these  punishments  will 
be  experienced  in  accordance  with  those  righteous  and  inmost  laws  which 
indestructibly  express  the  mind  of  God  and  rule  the  universe,  and  will  not 
be  vindictively  inflicted  through  arbitrary  external  penalties.  Secondly, 
that  they  will  be  accurately  tempered  to  the  just  deserts  and  qualifica- 
tions of  the  individual  sufferers.  And  thirdly,  that  they  will  be  aller 
viated,  remedial,  and  limited,  not  unmitigated,  hopeless,  and  endless. 

Upon  the  first  of  these  thoughts  perhaps  enough  has  already  been 
said,  and  the  second  and  third  may  be  discussed  together.  Our  business, 
therefore,  in  the  remainder  of  this  dissertation,  is  to  disprove,  if  truth 
in  the  hands  of  reason  and  conscience  will  enable  us  to  disprove,  the 
popular  dogma  which  asserts  that  the  state  of  the  condemned  departed 
is  a  state  of  complete  damnation  absolutely  eternal.  Against  that  form  of  repre- 
senting future  punishment  which  makes  it  unlimited  by  conceiving  the 
destiny  of  the  soul  to  be  an  eternal  progress,  in  which  their  initiative 
steps  of  good  or  evil  in  this  life  place  difierent  souls  under  advantages 
or  disadvantages  never  relatively  to  be  lost,  we  have  nothing  to  object. 
It  is  reasonable,  in  unison  with  natural  law,  and  not  frightful.^^  But  we 
are  to  deal,  if  we  fairly  can,  a  refutation  against  the  doctrine  of  an 
intense  endless  misery  for  the  wicked,  as  that  doctrine  is  prevailingly  taught 
and  received. 

The  advocates  of  eternal  damnation  primarily  plant  themselves  upon 
the  Christian  Scriptures,  and  say  that  there  the  voice  of  an  infallible  in- 
spiration from  heaven  asserts  it.  First  of  all,  let  us  examine  this  ground, 
and  see  if  they  do  not  stand  there  only  upon  erroneous  premises  sus- 
tained by  prejudices.  In  the  beginning,  then,  we  submit  to  candid  minds 
that,  if  the  literal  eternity  of  future  torment  he  proclaimed  in  the  New 
Testament,  it  is  not  a  part  of  the  revelation  contained  in  that  volume ; 
it  is  not  a  truth  revealed  by  inspiration ;  and  that  we  maintain  for  this 
reason.  The  same  representations  of  the  everlasting  duration  of  future 
punishment  in  hell,  the  same  expressions  for  an  unlimited  duration, 
which  occur  in  the  New  Testament,  were  previously  employed  by  the 
Hindus,  Greeks,  and  Pharisees,  who  were  not  inspired,  but  must  have 
drawn  the  doctrine  from  fallible  sources.  Now,  to  say  the  least,  it  is  as 
reasonable  to  suppose  that  these  expressions,  when  found  in  the  New 
Testament,  were  employed  by  the  Saviour  and  the  evangelists  in  con- 
formity with  the  prevailing  thought  and  customary  phraseology  of  their 
time,  as  to  conclude  that  they  were  derived  from  an  unerring  inspiration. 
The  former  is  a  natural  and  reasonable  inference ;  the  latter  is  a  gratui- 
tous hypothesis  for  which  we  have  never  heard  of  any  evidence.     If  its 

13  Lessiug,  Ueber  Leibnitz  von  den  Ewigen  Strafen. 
34 


526  DOCTRINE  OP  FUTURE  PUNISHMENT. 


advocates  will  honestly  attempt  really  to  prove  it,  we  are  convinced  they 
will  be  forced  to  renounce  it.  The  only  way  they  continue  to  hold  it  is 
by  taking  it  for  granted.  If,  therefore,  the  strict  eternity  of  future  woe  be 
declared  in  the  New  Testament,  we  regard  it  not  as  a  part  of  the  inspired 
utterance  of  Jesus,  but  as  an  error  which  crept  in  among  others  from 
the  surrounding  notions  of  a  benighted  pagan  age. 

But,  in  the  next  place,  we  do  not  admit  by  any  means  that  the  literal 
eternity  of  future  damnation  is  taught  in  the  Scriptures.  On  the  con- 
trary, we  deny  such  an  assertion,  for  several  reasons.  First,  we  argue 
from  the  usage  of  language  before  the  New  Testament  was  written.  The 
Egyptians,  Hindus,  Greeks,  often  make  most  emphatic  use  of  phrases  de- 
claring the  eternal  sufferings  of  the  wicked  in  hell ;  but  they  must  have 
meant  by  "eternal"  only  a  very  long  time,  because  a  fundamental  portion 
of  the  great  system  of  thought  on  which  their  religions  rested  was  the 
idea  of  recurring  epochs,  sundered  by  immense  periods  statedly  arriv- 
ing, when  all  things  were  restored,  the  hells  and  heavens  vanished 
away,  and  God  was  all  in  all.  If  the  representations  of  the  eternal 
punishment  of  the  wicked,  made  before  the  New  Testament  was  written, 
were  not  significant,  with  metaphysical  severity,  of  an  eternity  of  dura- 
tion, but  only,  with  popular  looseness,  of  an  extremely  long  period,  the 
same  may  be  true  of  the  similar  expressions  found  in  that  record. 

Secondly,  we  argue  from  the  usage  of  language  in  and  after  the  New 
Testament  age.  The  critics  have  collected,  as  any  one  desirous  may 
easily  find,  and  as  every  theological  scholar  well  knows,  scores  of  instances 
from  the  writings  of  authors  contemporary  with  Christ  and  his  apostles, 
and  succeeding  them,  where  the  Greek  word  for  "  eternal"  is  used  popu- 
larly, not  strictly,  in  a  rhetorical,  not  in  a  philosophical,  sense,  not  de- 
noting a  duration  literally  endless,  but  one  very  prolonged.  In  all  Greek 
literature  the  word  is  undoubtedly  used  in  a  careless  and  qualified  sense 
at  least  a  hundred  times  where  it  is  used  Once  with  its  close  etymological 
force.  And  the  same  is  true  of  the  corresponding  Hebrew  term.  The 
writer  of  the  "  Testaments  of  the  Twelve  Patriarchs,"  at  the  close  of  every 
chapter,  describing  the  respective  patriarch's  death,  says,  "he  slept, the 
eternal  sleep,-*'  though  by  "eternal"  he  can  only  mean  a  duration  reach- 
ing to  the  time  of  the  resurrection,  as  plainly  appears  from  the  context, 
lamblichus  speaks  of  "  an  eternal  eternity  of  eternities."**  Origen,  and 
Gregory  of  Nyssa,  arid  others,  the  fact  of  whose  belief  in  final  universal 
salvation  no  one  pretends  to  deny,  do  not  hesitate  with  earnestness  and 
frequency  to  affirm  the  "eternal"  punishment  of  the  wicked  in  hell. 
Now,  if  the  contemporaries  of  the  evangelists,  and  their  successors,  often 
used  the  word  "  eternal"  popularly,  in  a  figurative,  limited  sense,  then  it 
maybe  so  employed  when  it  occurs  in  the  New  Testament  in  connection 
with  the  future  pains  of  the  bad. 

Thirdly,  we  argue  from  the  phraseology  and  other  peculiarities  of  the 

1*  De  Mysteriis  Egyptiorum,  cap.  viii.  sect.  10. 


POCTRINE   OF   FUTURE   PUNISHMENT.  527 


representation  of  the  future  woe  of  the  condemned,  given  in  the  New 
Testament  itself,  that  its  authors  did  not  consciously  intend  to  proclaim 
the  rigid  endlessness  of  that  woe.^^  "  These  shall  go  away  into  everlast- 
ing punishment/'  Since  the  word  "everlasting"  was  often  used  simply  to 
denote  a  long  period,  what  right  has  any  one  to  declare  that  here  it 
must  mean  an  absolutely  unending  duration  ?  How  does  any  one  know 
that  the  mind  of  Jesus  dialectically  grasped  the  metaphysical  notion  of  eternity 
and  deliberately  intended  to  express  it  ?  Certainly  the  intrinsic  proba- 
bilities are  all  the  other  way.  Such  a  conclusion,  is  hardly  compatible 
with  the  highly  tropical  style  of  speech  employed  throughout  the  dis- 
course. Besides,  had  he  wished  to  convey  the  overwhelming  idea  that 
the  doom  of  the  guilty  would  be  strictly  irremediable,  their  anguish 
literally  infinite,  would  he  not  have  taken  pains  to  say  so  in  definite, 
guarded,  explained,  unmistakable  terms  ?  He  might  easily,  by  a  precise 
prosaic  utterance,  by  explanatory  circumlocutions,  have  placed  that 
thought  beyond  possibility  of  mistake. 

Fourthly,  we  have  an  intense  conviction  not  only  that  the  leaving  of 
such  a  doctrine  by  the  Savior  in  impenetrable  obscurity  and  uncertainty 
is  irreconcilable  with  the  supposition  of  his  deliberately  holding  it  in 
his  belief,  but  also  that  a  belief  in  the  doctrine  itself  is  utterly  irrecon- 
cilable with  the  very  essentials  of  his  teachings  and  spirit,  his  inmost 
convictions  and  life.  He  taught  the  infinite  and  unchangeable  goodness 
of  God :  confront  the  doctrine  of  endless  misery  with  the  parable  of  the 
prodigal  son.  He  taught  the  doctrine  of  unconquerable  forgiveness, 
without  apparent  qualification:  bring  together  the  doctrine  of  never- 
relenting  punishment  and  his  petition  on  the  cross,  "Father,  forgive 
them."  He  taught  that  at  the  great  judgment  heaven  or  hell  would  be 
allotted  to  men  according  to  their  lives ;  and  the  notion  of  endless  torment 
does  not  rest  on  the  demerit  of  sinful  deeds,  which  is  the  standard  of 
judgment  that  he  holds  up,  but  on  conceptions  concerning  a  totally 
depraved  nature,  a  God  inflamed  with  wrath,  a  vicarious  atonement 
rejected,  or  some  other  ethnic  tradition  or  ritual  consideration  equally 
foreign  to  his  mind  and  hostile  to  his  heart. 

Fifthly,  if  we  reason  on  the  popular  belief  that  the  letter  of  Scripture 
teaches  only  unerring  truth,  we  have  the  strongest  argument  of  all 
against  the  eternal  hopelessness  of  future  punishment.  The  doctrine  of 
Christ's  descent  to  hell  underlies  the  New  Testament.  We  are  told  that 
after  his  death  "he  went  and  preached  to  the  spirits  in  prison."  And 
again  we  read  that  "  the  gospel  was  preached  also  to  them  that  are  dead." 
This  New  Testament  idea  was  unquestionably  a  vital  and  important 
feature  in  the  apostolic  and  in  the  early  Christian  belief.  It  necessarily 
implies  that  there  is  probation,  and  thdt  there  may  be  salvation,  after 
death.     It  is  fatal  to  the  horrid  dogma  which  commands  all  who  enter 


w  Corrodi,  Ueber  die  Ewigkeit  der  Hollenstrafen.     In  den  Beitragen  zur  Befdrderung  dee  Ver- 
nllnft.  Denk.  n.  s.  w.  heft  vii.  ss.  41-72. 


528  DOCTRINE   OF  FUTURE   PUNISHMENT. 


hell  to  abandon  every  gleam  of  hope,  utterly  and  forever.  The  symbolic  ^ 
force  of  the  doctrine  of  Christ's  descent  and  preaching  in  hell  is  this, — as 
Glider  says  in  his  "  Appearance  of  Christ  among  the  Dead,'' — that  the 
deepest  and  most  horrible  depth  of  damnation  is  not  too  deep  and  hor- 
rible for  the  pitying  love  which  wishes  to  save  the  lost :  even  into  the 
veriest  depth  of  hell  reaches  down  the  love  of  God,  and  his  beatific  call 
sounds  to  the  most  distant  distances.  There  is  no  outermost  darkness 
to  which  his  heavenly  and  all-conquering  light  cannot  shine.  The  book 
which  teaches  that  Christ  went  even  into  hell  itself,  to  seek  and  to  save 
that  which  was  lost,  does  not  teach  that  from  the  instant  of  death  the 
fate  of  the  wicked  is  irredeemably  fixed. 

Upon  the  whole,  then,  we  reach  the  clear  conclusion  that  the  Christian 
Scriptures  do  not  really  declare  the  hopeless  eternity  of  future  punish- 
ment.^^ They  speak  popularly,  not  scientifically, — speak  in  metaphors 
which  cannot  be  analyzed  and  reduced  to  metaphysical  precision.  The 
subject  is  left  with  fearful  warnings  in  an  impressive  obscurity.  There 
we  must  either  leave  it,  in  awe  and  faith,  undecided;  or,  if  not  content 
to  do  that,  we  must  examine  and  decide  it  on  other  grounds  than  those 
of  traditional  authority,  and  with  other  instruments  than  those  of  textual 
interpretation. 

Let  us  next  sift  and  weigh  the  arguments  from  reason  by  which  the 
dogma  of  the  eternity  of  future  misery  is  respectively  defended  and 
assailed.  The  advocates  of  it  have  sought  to  support  it  by  four  positions, 
which  are  such  entire  assumptions  that  only  a  word  will  be  requisite  to 
expose  each  of  them  to  logical  rejection.  First,  it  is  said  that  sin  is 
infinite  and  deserves  an  infinite  penalty  because  it  is  an  outrage  against 
an  infinite  Ijeing.^^  A  more  absurd  perversion  of  logic  than  this,  a  more 
glaring  violation  of  common  sense,  was  never  perpetrated.  It  directly 
reverses  the  facts  and  subverts  the  legitimate  inference.  Is  the  siiti  mea- 
sured by  the  dignity  of  the  lawgiver,  or  by  the  responsibility  of  the  law- 
breaker ?  Does  justice  heed  the  wrath  of  the  offended,  or  the  guilt  of  the 
offender?  As  well  say  that  the  eye  of  man  is  infinite  because  it  looks  out 
into  infinite  space,  as  affirm  that  his  sin  is  infinite  because  committed 
against  an  infinite  God.  That  man  is  finite,  and  all  his  acts  finite,  and 
consequently  not  in  justice  to  be  punished  infinitely,  is  a  plain  statement 
of  fact  which  compels  assent.  All  else  is  empty  quibbling,  scholastic 
jugglery.  The  ridiculousness  of  the  argument  is  amusingly  apparent  as 
presented  thus  in  an  old  Miracle-Play,  wherein  Justice  is  made  to  tell 
Mercy 

"  That  man,  havinge  oifended  God  who  is  endlesse. 
His  endlesse  punchement  therefore  may  nevyr  seese." 

The  second  device  brought  forward  to  sustain  the  doctrine  in  question 


16  Bretschneider,  in  his  Systematische  Entwickelung  aller  in  der  Dogmatik  v6rkommenden  Be- 
grifife,  gives  the  literature  of  this  subject  in  a  list  of  thirty-six  distinct  works.  Sect.  139,  Ewig- 
keit  der  Hollenstrafen. 

^  Thomas  Aqmnas,  gumma,  pars  iii.  suppl.  qu.  99,  art.  1. 


DOCTRINE  OF  FUTURE  PUNISHMENT.         529 


is  more  ingenious,  but  equally  arbitrary.  It  is  based  on  the  foreknowledge 
of  God.  He  foresaw  that  the  wicked,  if  allowed  to  live  on  earth  immor- 
tally in  freedom,  would  go  on  forever  in  a  course  of  constant  sin.  They 
were  therefore  constructively  guilty  of  all  the  sin  which  they  would  have 
committed ;  but  he  saved  the  world  the  ravages  of  their  actual  crimes  by 
hurling  thein  into  hell  beneath  the  endless  penalty  of  their  latent  infinite 
guilt.  In  reply  to  those  who  argue  thus,  it  is  obvious  to  ask,  whence  did 
they  learn  all  this  ?  There  is  no  such  scheme  drawn  up  or  hinted  in 
Scripture;  and  surely  it  is  not  within  the  possible  discoveries  of  reason. 
Plainly,  it  is  not  a  known  premise  legitimating  a  result,  not  a  sound  argu- 
ment proving  a  conclusion:  it  is  merely  a  conceit,  devised  to  explain  and 
fortify  a  theory  already  embraced  from  other  considerations.  It  is  an 
imaginative  hypothesis  without  confirmation. 

Thirdly,  it  has  been  said  that  future  punishment  will  be  endless, 
because  sin  will  be  so.  The  evil  soul,  growing  ever  more  evil,  getting  its 
habits  of  vice  and  passions  of  iniquity  more  deeply  infixed,  and  sur- 
rounded in  the  infernal  realm  with  all  the  incentives  to  wickedness,  will 
become  confirmed  in  depravity  beyond  all  power  of  cure,  and,  sinning 
forever,  be  necessarily  damned  and  tortured  forever.  The  same  objec- 
tion holds  to  this  argument  as  to  the  former.  Its  premises  are  daring 
assumptions  beyond  the  province  of  our  knowledge.  They  are  assump- 
tions, too,  coiftrary  to  analogy,  probability,  the  highest  laws  of  humanity, 
and  the  goodness  of  God.  Without  freedom  of  will  there  cannot  be  sin ; 
and  those  who  retain  moral  freedom  may  reform,  cease  to  do  evil  and 
learn  to  do  good.  There  are  invitations  and  opportunities  to  change 
from  evil  to  good  here:  why  not  hereafter?  The  will  is  free  now:  what 
shall  suddenly  paralyze  or  annihilate  that  freedom  when  the  soul  leaves 
the  body?  Why  may  not  such  amazing  revelations  be  made,  such  re- 
generating motives  be  brought  to  bear,  in  the  spiritual  world,  as  will  soften 
the  hardest,  convince  the  stubbornest,  and,  sooner  or  later,  transform 
and  redeem  the  worst?  It  is  true  the  law  of  sinful  habit  is  dark  and 
fearful ;  but  it  is  frequently  neutralized.  The  argument  as  the  support 
of  a  positive  dogma  is  void  because  itself  only  hypothetical. 

Some  have  tried  to  prove  eternal  condemnation  by  an  assumed  necessity 
of  moral  gravitation.  There  is  a  great  deal  of  loose  and  hasty  talk  afloat 
about  the  law  of  affinities  distributing  souls  hereafter  in  fitted  companies. 
Similar  characters  will  spontaneously  come  together.  The  same  qualities 
and  grades  of  sympathy  will  coalesce,  the  unlike  will  fly  apart.  And 
so  all  future  existence  will  be  arranged  in  circles  of  dead  equality  on 
stagnant  levels  of  everlasting  hopelessness  of  change.  The  law  of  spiritual 
attraction  is  no  such  force  as  that,  produces  no  such  results.  It  is  broken 
up  by  contrasts,  changes,  multiplicity  of  other  interacting  force-s.  We 
are  not  only  drawn  by  affinity  to  those  like  ourselves,  but  often  still  more 
powerfully,  with  rebuking  and  redeeming  effect,  to  those  above  us  that  we 
may  become  like  them,  to  those  beneath  us  that  we  may  pity  and  help 
them.     The  law  of  affinity  is  not  in  moral  beings  a  simple  force  necessi- 


530  DOCTRINE   OF   FUTURE   PUNISHMENT. 


tating  an  endless  uniformity  of  state,  but  a  complex  of  forces,  sometimes 
mingling  the  unlike  by  stimulants  of  wedded  similarity  and  contrast  to 
bless  and  advance  all,  now  punishing,  now  rewarding,  but  ever  finally  in- 
tended to  redeem.  Eeasoning  by  sound  analogy,  the  heavens  and  hells 
of  the  future  state  are  not  monotonous  circles  each  filled  with  mutually 
reflecting  personalities,  but  one  fenceless  spiritual  world  of  distinctive, 
ever-varying  degrees,  sympathetic  and  contrasted  life,  circulating  fresh- 
ness, variety  of  attractions  and  repulsions,  divine  advancement. 

Finally,  it  is  maintained  by  many  that  endless  misery  is  the  fate  of  the 
reprobate  because  such  is  the  sovereign  pleasure  of  God.  This  is  no 
argument,  but  a  desperate  assertion.  It  virtually  confesses  that  the  doc- 
trine cannot  be  defended  by  reason,  but  is  to  be  thrown  into  the  province 
of  wilful  faith.  A  host  of  gloomy  theologians  have  taken  this  ground 
as  the  forlorn  hope  of  their  belief.  The  damned  are  eternally  lost  because 
that  is  the  arbitrary  decree  of  God.  Those  who  thus  abandon  reason  for 
dogmatic  authority  and  trample  on  logic  with  mere  reiterated  assertion 
can  only  be  met  with  the  flat  denial,  such  is  not  the  arbitrary  pleasure  of 
God.  Then,  as  far  as  argument  is  concerned,  the  controversy  ends  where 
it  began.  These  four  hypotheses  include  all  the  attempted  justifications 
of  the  doctrine  of  eternal  misery  that  we  have  ever  seen  offered  from 
the  stand-point  of  independent  thought.  We  submit  that,  considered 
as  proofs,  they  are  utterly  sophistical. 

There  are  three  great  arguments  in  refiitation  of  the  endlessness  of 
future  punishment,  as  that  doctrine  is  commonly  held.  The  first  argu- 
ment is  ethical,  drawn  from  the  laws  of  right ;  the  second  is  theological, 
drawn  from  the  attributes  of  God ;  the  third  is  experimental,  drawn  from 
the  principles  of  human  nature.  We  shall  subdivide  these  and  consider 
them  successively. 

In  the  first  place,  we  maintain  that  the  popular  doctrine  of  eternal 
punishment  is  unjust,  because  it  overlooks  the  differences  in  the  sins  of 
men,  launching  on  all  whom  it  embraces  one  infinite  penalty  of  undis- 
criminating  damnation.  The  consistent  advocates  of  the  doctrine,  the 
boldest  creeds,  unfiinchingly  avow  this,  and  defend  it  by  the  plea  that 
every  sin,  however  trivial,  is  equally  an  offence  against  the  law  of  the 
infinite  God  with  the  most  terrible  crime,  and  equally  merits  an  infinite 
punishment.  Thus,  by  a  metaphysical  quibble,  the  very  basis  of  morals 
is  overturned,  and  the  child  guilty  of  an  equivocation  through  fear  is 
put  on  a  level  with  the  pirate  guilty  of  robbery  and  murder  through  cold- 
blooded avarice  and  hate.  In  a  hell  where  all  are  plunged  in  physical 
fire  for  eternity  there  are  no  degrees  of  retribution,  though  the  degrees 
of  evil  and  demerit  are  as  numerous  and  various  as  the  individuals. 
The  Scriptures  say,  "Every  man  shall  receive  according  to  the  deeds 
done  in  the  body:"  some  "shall  be  beaten  with  many  stripes,"  others 
"with  few  stripes." 

The  first  principle  of  justice — exact  discrimination  of  judgment  accord- 
ing to  deeds  and  character — is  monstrously  violated  and  all  differences 


DOCTRINE   OF   FUTURE   PUNISHMENT.  531 


blotted  out  by  the  common  dogma  of  hell.  A  better  thought  is  shown 
in  the  old  Persian  legend  which  tells  that  God  once  permitted  Zoroaster 
to  accompany  him  on  a  visit  to  hell.  The  prophet  saw  many  in  grievous 
torments.  Among  the  rest,  he  saw  one  who  was  deprived  of  his  right 
foot.  Asking  the  meaning  of  this,  God  replied,  "Yonder  sufferer  was  a 
king  who  in  his  whole  life  did  but  one  kind  action.  Passing  once  near 
a  dromedary  which,  tied  up  in  a  state  of  starvation,  was  vainly  striving  to 
reach  some  provender  placed  just  beyond  its  utmost  effort,  the  king 
with  his  right  foot  compassionately  kicked  the  fodder  within  the  poor 
beast's  reach.     That  foot  I  placed  in  heaven :  the  rest  of  him  is  here."^^ 

Again:  there  is  the  grossest  injustice  in  the  first  assumption  or  funda- 
mental ground  on  which  the  theory  we  are  opposing  rests.  That  theory 
does  not  teach  that  men  are  actually  damned  eternally  on  account  of 
their  own  personal  sins,  but  on  account  of  original  sin :  the  eternal  tortures 
of  hell  are  the  transmitted  penalty  hurled  on  all  the  descendants  of 
Adam,  save  those  who  in  some  way  avoid  it,  in  consequence  of  his  primal 
transgression.  Language  cannot  characterize  with  too  much  severity, 
as  it  seems  to  us,  the  injustice,  the  immorality,  involved  in  this  scheme. 
The  belief  in  a  sin,  called  '■'original,'^  entailed  by  one  act  of  one  person 
upon  a  whole  immortal  race  of  countless  millions,  dooming  vast  majorities 
of  them  helplessly  to  a  hopeless  torture-prison,  can  rest  only  on  a  sleep 
of  reason  and  a  delirium  of  conscience.  Such  a  "sin"  is  no  sin  at  all; 
and  any  penalty  inflicted  on  it  would  not  be  the  necessary  severity  of  a 
holy  God,  but  a  species  of  gratuitous  vengeance.  For  sin,  by  the  very 
essence  of  ethics,  is  the  free,  intelligent,  wilful  violation  of  a  law  known 
to  be  right;  and  every  punishment,  in  order  to  be  just,  must  be  the  suffer- 
ing deserved  by  the  intentional  fault,  the  personal  evil,  of  the  culprit 
himself.  The  doctrine  before  u^  revQpses  all  this,  and  sends  untold 
myriads  to  hell  forever  for  no  other  sin  than  that  of  simply  having  been 
born  children  of  humanity.  Born  totally  depraved,  hateful  to  God, 
helpless  through  an  irresistible  proclivity  to  sin  and  an  ineradicable 
aversion  to  evangelical  truth,  and  asked  to  save  themselves,  asked  by  a 
mockery  like  that  of  fettering  men  hand  and  foot,  clothing  them  in 
leaden  strait-jackets,  and  then  flinging  them  overboard,  telling  them  not 
to  drown !     What  justice,  what  justice,  is  there  in  this  ? 

Thirdly,  the  profound  injustice  of  this  doctrine  is  seen  in  its  making 
the  alternative  of  so  unutterably  awful  a  doom  hinge  upon  such  trivial 
particulars  and  upon  merely  fortuitous  circumstances.  One  is  born  of 
pious,  orthodox  parents,  another  of  heretics  or  infidels :  with  no  differ- 
ence of  merit  due  to  them,  one  goes  to  heaven,  the  other  goes  to  hell. 
One  happens  to  form  a  friendship  with  an  evangelical  believer,  another 
is  influenced  by  a  rationalist  companion :  the  same  fearful  diversity  of 
fate  ensues.  One  is  converted  by  a  single  sermon :  if  he  had  been  ill  that 
day,  or  had  been  detained  from  church  by  any  other  cause,  his  fated  bed 

18  wason's  ed.  of  MUl'a  ffist.  of  British  India,  vol.  i.  p.  429,  note. 


532  DOCTRINE   OF   FUTURE   PUNISHMENT. 


would  have  been  made  in  hell,  heaven  closed  against  him*  forever.  One 
says,  "  I  believe  in  the  Trinity  of  God,  in  the  Deity  of  Christ ;"  and,  dying, 
he  goes  to  heaven.  Another  says,  "  I  believe  in  the  Unity  of  God  and  in 
the  humanity  of  Christ :"  he,  dying,  goes  to  hell.  Of  two  children 
snatched  away  by  disease  when  twenty-four  hours  old,  one  has  been 
baptized,  the  other  not:  the  angels  of  heaven  welcome  that,  the  demons 
of  hell  clutch  this.  The  doctrine  of  infant  damnation,  intolerably 
painful  as  it  is,  has  been  proclaimed  thousands  of  times  by  authoritative 
teachers  and  by  large  parties  in  the  Church,  and  is  a  logical  sequence 
from  the  popular  theology.  It  is  not  a  great  many  years  since  people 
heard,  it  is  said,  the  celebrated  statement  that  "  hell  is  paved  with  the 
skulls  of  infants  not  a  span  long  V  Think  of  the  everlasting  bliss  or 
misery  of  a  helpless  infant  depending  on  the  petty  accident  of  whether 
it  was  baptized  or  not !  There  are  hypothetical  cases  like  the  following : 
— If  one  man  had  died  a  year  earlier,  when  he  was  a  saint,  he  would  not 
have  fallen  from  grace,  and  renounced  his  faith,  and  rolled  in  crimes, 
and  sunk  to  hell.  If  another  had  lived  a  year  later,  he  would  have  been 
smitten  with  conviction,  and  would  have  repented,  and  made  his  peace, 
and  gone  to  heaven.  To  the  everlasting  loss  of  each,  an  eternity  of  bliss 
against  an  eternity  of  woe  hung  fatally  poised  on  the  time  appointed  for  him  to 
die.  Oh  how  the  bigoted  pride,  the  exclusive  dogmatism  of  self-styled 
saints,  self-flatterers  equally  satisfied  of  their  own  election  and  of  the  rejec- 
tion of  almost  everybody  else,  ought  to  sink  and  fade  when  they  reflect  on 
the  slight  chances,  mere  chances  of  time  and  place,  by  which  the  infinite 
conting§ncy  has  been,  or  is  to  be,  decided !  They  should  heed  the  im- 
pregpable  good  sense  and  logic  conveyed  in  the  humane-hearted  poet's 
satirical  humor  when  he  advises  such  persons  to 

"  Consider  well,  before,  like  Hurlothrumbo, 
They  aim  their  clubs  at  any  creed  on  earth, 
That  by  the  simple  accident  of  birth 
They  might  have  been  high-priests  to  Mumbo  Jumbo." 

It  is  evidently  but  the  rankest  mockery  of  justice  to  suspend  an  infinite 
woe  upon  an  accident  out  of  the  power  of  the  party  concerned. 

Still  further:  there  is  a  tremendous  injustice. even  in  that  form  of  the 
doctrine  of  endless  punishment,  the  most  favorable  of  all,  which  says 
that  no  one  is  absolutely  foreordained  to  hell,  but  that  all  are  free,  and 
that  life  is  a  fixed  season  of  probation  wherein  the  means  of  salvation 
are  offered  to  all,  and  if  they  neglect  or  spurn  them  the  fault  is  their 
own,  and  eternal  pain  their  merited  portion.  The  perfectly  apparent  in- 
consistency of  this  theory  with  known  facts  is  fatal  to  it,  since  out  of 
every  generation  there  are  millions  on  millions  of  infants,  idiots,  maniacs, 
heathen,  within  whose  hearing  or  power  the  means  of  salvation  by  a 
personal  appropriation  of  the  atoning  merit  of  Christ's  blood  were  never 
brought ;  so  that  life  to  them  is  no  scene  of  Christian  probation.  But, 
waiving  that,  the  probation  is  not  a  fair  one  to  anybody.  If  the  inde- 
scribable horror  of  an  eternal  damnation  be  the  consequence  that  follows 


DOCTRINE   OF   FUTURE   PUNISHMENT.  533 


a  certain  course  while  we  are  on  trial  in  this  life,  then  a  knowledge  of 
that  fact  in  all  its  bearings  ought  to  be  given  us,  clear,  explicit,  beyond 
any  possibility  of  mistake  pr  doubt.  Otherwise  the  probation  is  not  fair. 
To  place  men  in  the  world,  as  millions  are  constantly  placed,  beset  by 
allurements  of  every  sort  within  and  without,  led  astray  by  false  teach- 
ings and  evil  examples,  exposed  in  ignorance,  bewildered  with  uncertain- 
ties of  conflicting  doubts  and  surmises,  either  never  hearing  of  the  way 
of  salvation  at  all,  or  hearing  of  it  only  in  terms  that  seem  absurd  in 
themselves  and  unaccompanied  by  sufficient,  if  by  any,  proof,  and  then, 
if  under  these  fearful  hazards  they  waver  from  strict  purity  of  heart, 
rectitude  of  conduct,  or  orthodoxy  of  belief,  to  condemn  them  to  a 
world  of  everlasting  agony,  would  be  the  very  climax  of  cruelty,  with  no 
touch  of  mercy  or  color  of  right. 

Beneath  such  a  rule  the  universe  should  be  shrouded  in  the  blackness 
of  despair,  and  God  be  thought  of  with  a  convulsive  shudder.     Such  a 
"  probation"  would  be  only  like  that  on  which  the  Inquisitors  put  their 
victims  who  were  studiously  kept  ignorant  in  their  dungeons,  waiting  for 
the  rack  and  the  flame  to  be  made  ready.     Few  persons  will  deny  that, 
as  the  facts  now  are,  a  good,  intelligent,  candid  man  may  doubt  the 
reality  of  an  endless  punishment  awaiting  men  in  hell.     But  if  the  doc- 
trine be  true,  and  he  is  on  probation  under  it,  is  it  fair  that  he  should  be 
left  honestly  in  ignorance  or  doubt  about  it?     No :  if  it  be  true,  it  ought 
to  be  burned  into  his  brain  and  crushed  into  his  soul  with  such  terrific 
vividness  and  abiding  constancy  of  impression  as  would  deter  him  ever 
fmm  the  wrong  path,  keep  him  in  the  right.     A  distinguished  writer  has 
represented  a  condemned  delinquent,  suffering  on,  and  still  interminably 
on,  in  hell,  thus  complaining  of  the  unfairness  of  his  probation: — "Oh, 
had  it  been  possible  for  me  to  conceive  even  the  most  diminutive  part  of       * 
the  weight  and  horror  of  this  doom,  I  should  have  shrunk  from  every      *^ 
temptation  to  sin,  with  the  most  violent  recoil.'^^'    If  an  endless  hell  is     ^ 
to  be  the  lot  of  the  sinner,  he  ought  to  have  an  infallible  certainty  of  it,    J» 
with  all  possible  helps  and  incentives  to  avoid  it.     Such  is  not  the  case ;  - 
and  therefore,  since  Grod  is  just  and  generous,  the  doctrine  is  not  true. 

Finally,  the  injustice  of  the  dogma  of  everlasting  punishment  is  most 
emphatically  shown  by  the  fact  that  there  is  no  sort  of  correspondence 
or  possible  proportion  between  the  offence  and  the  penalty,  between  the 
moment  of  sinning  life  and  the  eternity  of  suffering  death.  If  a  child 
were  told  to  hold  its  breath  thirty  seconds,  and,  failing  to  do  it,  should  be 
confined  in  a  dark  solitary  dungeon  for  seventy  years  amidst  loathsome 
horrors  and  speechless  afflictions,  and  be  frightfully  scourged  six  times  a 
day  for  that  entire  period,  there  would  be  just  proportion — nay,  an  inex- 
pressibly merciful  proportion — ^between  the  offence  and  the  punishment, 
in  comparison  with  that  which,  being  an  absolutely  infinite  disproportion, 
does  not  really  admit  of  any  comparison, — the  sentence  to  an  eternal 

w  John  Foster,  Letter  on  the  Eternity  of  Future  Punishments. 


534  DOCTKINE   OF   FUTURE   PUNISHMENT. 


abode  in  Kell  as  a  penalty  for  the  worst  kind  and  the  greatest  amount  of 
crime  a  man  could  possibly  crowd  into  a  life  of  a  thousand  years.  Think, 
then,  of  passing  such  a  sentence  on  one  who  bas  struggled  hard  against 
temptation,  and  yielded  but  rarely,  and  suffered  much,  and  striven  to  do 
as  well  as  he  could,  and  borne  up  courageously,  with  generous  resolves 
and  affections,  and  died  commending  his  soul  to  Grod  in  hope. 

"  Fearfully  fleet  is  this  life,"  says  one,  "  and  yet  in  it  eternal  life  is  lost 
or  won  :  profoundly  wretched  is  this  life,  yet  in  it  eternal  bliss  is  lost  or 
won."  Weigh  the  words  adequately,  and  say  how  improbable  is  the 
thought,  and  how  terribly  unjust.  Perhaps  there  have  already  lived 
upon  this  earth,  and  died,  and  passed  into  the  invisible  world,  two  hun- 
dred thousand  millions  of  men,  the  everlasting  doom  of  every  one  of 
whom,  it  is  imagined,  was  fixed  unalterably  during  the  momentary 
period  of  his  mortal  transit  from  cradle  to  grave.  In  respect  of  eternity, 
six  thousand  years — and  this  duration  must  be  reduced  to  threescore 
years  and  ten,  since  that  is  all  that  each  generation  enjoyed — is  the  same 
as  one  hour.  Suppose,  now,  that  all  these  two  hundred  thousand  mil- 
lions of  men  were  called  into  being  at  once ;  that  they  were  placed  on 
probation  for  one  hour ;  that  the  result  of  their  choice  and  action  in  that 
hour  was  to  decide  their  irrevocable  fate,  actually  forever,  tp  ecstatic  bliss 
or  to  ecstatic  woe ;  that  during  that  hour  they  were  left,  as  far  as  clear  and 
stable  conviction  goes,  in  utter  ignorance  and  uncertainty  as  to  the  great 
realities  of  their  condition,  courted  by  opposing  theories  and  modes  of 
action;  and  that,  when  the  clock  of  time  knelled  the  close  of  that 
awful,  that  most  evanescent  hour,  the  roaring  gulf  of  torture  yawned,  and 
its  jaws  of  flame  and  blackness  closed  over  ninety-nine  hundredths  pf  them 
for  eternity  !  That  is  a  fair  picture  of  the  popular  doctrine  of  temporal 
probation  and  eternal  punishment,  when  examined  in  the  light  of  the 
facts  of  human  life.  Of  course,  no  man  at  this  day,  who  is  in  his  senses 
and  thinks  honestly  uj)on  the  subject,  can  credit  such  a  doctrine,  unless 
indeed  he  believes  that  a  lawless  fiend  sits  on  the  throne  of  th6  universe 
and  guides  the  helm  of  destiny.  And  lives  there  a  man  of  unperverted 
soul  who  would  not  decidedly  prefer  to  have  no  God  rather  than  to  have 
such  a  one?     Ay, 

"  Rather  than  so,  come  Fate  into  the  list 
And  champion  us  to  the  utterance." 

Let  us  be  atheists,  and  bow  to  mortal  Chance,  believe  there  is  no  pilot 
at  all  at  the  rudder  of  Creation's  vessel,  no  channel  before  the  prow,  but 
the  roaring  breakers  of  despair  to  right  and  left,  and  the  granite  bluff 
of  annihilation  full  in  front ! 

In  the  next  place,  then,  we  argue  against  the  doctrine  of  eternal  damna- 
tion that  it  is  incompatible  with  any  worthy  idea  of  the  character  of  God. 
God  is  love ;  and  love  cannot  consent  to  the  useless  torture  of  millions 
of  helpless  souls  for  eternity.  The  gross  contradiction  of  the  common 
doctrine  of  hell  to  the  spirit  of  love  is  so  obvious  that  its  advocates,  un- 


DOCTRINE   OF   FUTURE   PUNISHMENT.  535 


able  to  deny  or  conceal  it,  hare  often  positively  proclaimed  it,  avowing 
that,  in  respect  to  the  wicked,  God  is  changed  into  a  consuming  fire  full 
of  hatred  and  vengeance.  But  that  is  unmitigated  blasphemy.  God  is 
unchangeable,  his  very  nature  being  disinterested,  immutable  goodness. 
The  sufferings  of  the  wicked  are  of  their  own  preparation.  If  a  pestilen- 
tial exhalation  is  drawn  from  some  decaying  substance,  it  is  not  the  fault 
of  any  alteration  in  the  sunlight.  But  a  Christian  writer  assures  us  that 
when  "  the  damned  are  packed  like  brick  in  a  kiln,  so  bound  that  they 
cannot  move  a  limb  nor  even  an  eyelid,  God  shall  blow  the  fires  of  hell 
through  them  for  ever  and  ever." 

And  another  writer  says,  "All  in  God  is  turned  into  fury :  in  hell  he 
draws  out  into  the  field  all  his  forces,  all  his  attributes,  whereof  wrath  is 
the  leader  and  general."^"  Such  representations  may  be  left  without  a 
comment.  Every  enlightened  mind  will  instantly  reject  with  horror  the 
doctrine  which  necessitates  a  conception  of  God  like  that  here  pictured 
forth.  God  is  a  being  of  infinite  forgiveness  and  magnanimity.  To  the 
wandering  sinner,  even  while  a  great  way  off",  his  arms  are  open,  and  his 
inviting  voice,  penetrating  the  farthest  abysses,  says,  "  Return."  His  sun 
shines  and  his  rain  falls  on  the  fields  of  the  unjust  and  unthankful. 
What  is  it,  the  instant  mortals  pass  the  line  of  death,  that  shall  transform 
this  Divinity  of  yearning  pity  and  beneficence  into  a  devil  of  relentless 
hate  and  cruelty  ?  It  cannot  be.  We  shall  find  him  dealing  towards  us 
in  eternity  as  he  does  here.  An  eminent  theologian  says,  "  If  mortal 
men  kill  the  body  temporally  in  their  anger,  it  is  like  the  immortal 
God  to  damn  the  soul  eternally  in  his."  "God  holds  sinners  in  his 
hands  over  the  mouth  of  hell  as  so  many  spiders ;  and  he  is  dreadfully 
provoked,  and  he  not  only  hates  them,  but  holds  them  in  utmost  con- 
tempt, and  he  will  trample  them  beneath  his  feet  with  inexpressible 
fierceness,  he  will  crush  their  blood  out,  and  will  make  it  fly  so  that  it 
will  sprinkle  his  garments  and  stain  all  his  raiment."^^  Oh,  ravings  and 
blasphemies  of  theological  bigotry,  blinded  with  old'  creeds,  inflamed 
with  sectarian  hate,  soaked  in  the  gall  of  bitterness,  encompassed  by 
absurd  delusions,  you  know  not  what  you  say  ! 

A  daring  writer  of  modern  times  observes  that  God  can  never  say  from 
the  last  tribunal,  in  any  other  than  a  limited  and  metaphorical  sense, 
"  Depart  from  me,  ye  cursed,  into' everlasting  fire,"  because  that  would  not 
be  doing  as  he  would  be  done  by.  Saving  the  appearance  of  irreverence, 
we  maintain  his  assertion  to  be  just,  based  on  impregnable  morality.  A 
recent  religious  poet  describes  Jesus,  on  deiscending  into  hell  after  his 
crucifixion,  meeting  Judas,  and  when  he  saw  his  pangs  and  heard  his 
stifled  sobs, 

"  Pitying,  Messiah  gazed,  and  had  forgiven. 
But  Justice  her  eternal  bar  oppo8ed."2a 


20  For  these  and  several  other  quotations  we  are  indebted  to  the  Rev.  T.  J.  Sawyer's  work,  entitled 
"  Endless  Punishment :  its  Origin  and  Grounds  Examined." 
«  Edwards's  Works,  vol.  vii.  p.  499.  82  Lord,  Christ  in  Hades. 


536  DOCTRINE  OF   FUTURE   PUNISHMENT. 


t 


The  instinctive  sentiment  is  worthy  of  Jesus,  but  the  deliberate 
thought  is  worthy  of  Calvin.  Why  is  it  so  calmly  assumed  that  God 
cannot  pardon,  and  that  therefore  sinners  must  be  given  over  to  endless 
pains?  'By  what  proofs  is  so  tremendous  a  conclusion  supported?  Is 
f**-  it  not  a  gratuitous  fiction  of  theologians  ?  The  exemplification  of  God's 
X  character  and  conduct  given  in  the  spirit,  teachings,  and  deeds  of  Christ 
is  full  of  a  free  mercy,  an  eager  charity  that  rushes  forward  to*  forgive 
and  embrace  the  sinful  and  wretched  wanderers.  He  is  a  very  dif- 
ferent being  whom  the  evangelist  represents  saying  of  Jesus,  *'  This 
is  my  beloved  Son,  in  whom  I  am  well  pleased,''  from  Him  whom  Pro- 
fessor Park  describes  "  drawing  his  sword  oh  Calvary  and  smiting  down 
his  Son  V 

Why  may  not  pardon  from  unpurchased  grace  be  vouchsafed  as  well 
after  death  as  before  ?  What  moral  conditions  alter  the  case  then  ?  Ah ! 
it  is  only  the  metaphysical  theories  of  the  theologians  that  have  altered 
the  case  in  their  fancies  and  made  it  necessary  for  them  to  limit  pro- 
bation. The  attributes  of  God  are  laws,  his  modes  of  action  are  the 
essentialities  of  his  being,  the  same  in  all  the  worlds  of  boundless  ex- 
tension and  all  the  ages  of  endless  duration.  How  far  some  of  the  theo- 
logians have  perverted  the  simplicity  of  the  gospel,  or  rather  how  ufterly 
they  have  strayed  from  it,  may  be  seen  when  we  remember  that  Christ 
said  concerning  little  children,  "Of  such  is  the  kingdom  of  heaven," 
and  then  compare  with  this  declaration  such  a  statement  as  this: — "  Re- 
probate infants  are  vipers  of  vengeance  which  Jehovah  will  hold  over 
hell  in  the  tongs  of  his  wrath,  till  they  writhe  up  and  cast  their  venom 
in  his  face."  We  deliberately  assert  that  no  depraved,  insane,  pagan 
imagination  ever  conceived  of  a  fiend  malignant  and  horrible  enough  to 
be  worthily  compared  with  this  Christian  conception  of  God.  Edwards 
■  repeatedly  says,  in  his  two  sermons  on  the  "Punishment  of  the  Wicked" 
and  "Sinners  in  the  Hands  of  an  Angry  God,"  "You  cannot  stand  an 
instant  before  an  infuriated  tiger  even:  what,  then,  will  you  do  when 
God  rushes  against  you  in  all  his  wrath  ?"     Is  this  Christ's  Father  ? 

The  God  we  worship  is  "  the  Father  of  lights,  with  whom  there  is  neither 
variableness  nor  shadow  of  turning,  from  whom  cometh  down  every 
good  and  every  perfect  gift."  It  is  the  Being  referred  to  by  the  Savior 
when  he  said,  in  exultant  trust  and  love,  "  I  am  not  alone ;  for  the  Father 
is  with  me."  It  is  the  infinite  One  to  whom  the  Psalmist  says,  "  Though 
I  make  my  bed  in  hell,  behold,  thou  art  there."  If  God  is  in  hell,  there 
must  be  mercy  and  hope  there,  some  gleams  of  alleviation  and  promise 
there,  surely;  even  as  the  Lutheran  creed  says  that  "early  on  Easter 
morning,  before  his  resurrection,  Christ  showed  himself  to  the  damned 
in  hell."  If  God  is  in  hell,  certainly  it  must  be  to  soothe,  to  save.  "Oh, 
no,"  says  the  popular  theologian.  Let  us  quote  his  words.  "Why  is 
God  here  ?  To  keep  the  tortures  of  the  damned  freshly  plied,  and  to 
Bee  that  no  one  ever  escapes !"     Can  the  climax  of  horror  and  blasphemy 


DOCTRINE    OF   FUTURE   PUNISHMENT.  537 

any  further  go  ?     How  much  more  reasonable,  more  moral  and  Christ- 
like, to  say,  with  one  of  the  best  authors  of  our  time, — 

"  What  hell  may  be  I  know  not :  this  I  know : — 
I  cannot  lose  the  presence  of  the  Lord : 
One  arm— humility — takes  hold  upon  * 
His  dear  Humanity ;  the  other — love — 
Clasps  his  Divinity :  so,  where  I  go 
He  goes ;  and  better  fire-wall'd  Hell  with  him 
Than  golden-gated  Paradise  without." 

The  irreconcilableness  of  the  common  doctrine  of  endless  misery  with 
any  worthy  idea  of  God  is  made  clear  by  a  process  of  reasoning  whose 
premises  are  as  undeniable  as  its  logic  is  irrefragable  and  its  conclusion 
consolatory.  God  is  infinite  justice  and  goodness.  His  purpose  in  the 
creation,  therefore,  must  be  the  diffusion  and  triumph  of  holiness  and 
blessedness.  God  is  infinite  wisdom  and  power.  His  design,  therefore, 
must  be  fulfilled.  Nothing  can  avail  to  thwart  the  ultimate  realization 
of  all  his  intentions.  The  rule  of  his  omnipotent  love  pervades  infini- 
tude and  eternity  as  a  shining  leash  of  law  whereby  he  holds  every  child 
of  his  creation  in  ultimate  connection  with  his  throne,  and  will  sooner  or 
later  bring  even  the  worst  soul  to  a  returning  curve  from  the  career  of 
its  wildest  orbit.  In  the  realm  and  under  the  reign  of  a  paternal  and 
omnipotent  God  every  being  must  be  salvable.  Remorse  itself  is  a  recoil 
which  may  fling  the  penitent  into  the  lap  of  forgiving  love.  Any  different 
thought  appears  narrow,  cruel,  heathen.  The  blackest  fiend  that  glooms 
the  midnight  aii;  of  hell,  bleached  through  the  merciful  purgation  of 
sorrow  and  loyalty,  may  become  a  white  angel  and  be  drawn  into  heaven. 

Lavater  writes  of  himself, — and  the  same  is  true  of  many  a  good  man, — 
"  I  embraced  in  my  heart  all  that  is  called  man,  past,  present,  and  future 
times  and  nations,  the  dead,  the  damned,  even  Satan.  I  presented  them 
all  to  God  with  the  warmest  wishes  that  he  would  have  mercy  upon  all." 
This  is  the  true  spirit  of  a  good  man.  And  is  man  better  than  his 
Maker  ?  We  will  answer  that  question,  and  leave  this  head  of  the  dis- 
cussion, by  presenting  an  Oriental  apologue. 

God  once  sat  on  his  inconceivable  throne,  and  far  around  him,  rank 
after  rank,  angels  and  archangels,  seraphim  and  cherubim,  resting  on 
their  silver  wings  and  lifting  their  dazzling  brows,  rose  and  swelled,  with 
the  splendors  of  an  illimitable  sea  of  immortal  beings,  gleaming  and 
fluctuating  to  the  remotest  borders  of  the  universe.  The  anthem  of  their 
praise  shook  the  pillars  of  the  creation,  and  filled  the  vault  of  heaven 
with  a  pulsing  flood  of  harmony.  When,  as  they  closed  their  hymn, 
stole  up,  faint  heard,  as  from  some  most  distant  region  of  all  space,  in 
dim  accents  humbly  rising,  a  responsive  "Amen."  God  asked  Gabriel,  ' 
"Whence  comes  that  Amen?"  The  hierarchic  peer  replied,  "It  rises 
from  the  damned  in  hell."  God  took,  from  where  it  hung  above  his  seat, 
the  key  that  unlocks  the  forty  thousand  doors  of  hell,  and,  giving  it  to 
Gabriel,  bade  him  go  release  them.  On  wings  of  light  sped  the  enrap- 
tured messenger,  rescued  the  millions  of  the  lost,  and,  just  as  they  were, 


538  DOCTRINE   OF  FUTURE  PUNISHMENT. 


covered  all  over  with  the  traces  of  their  sin,  filth,  and  woe,  brought  them 
straight  up  into  the  midst  of  heaven.  Instantly  they  were  transformed, 
clothed  in  robes  of  glory,  and  placed  next  to  the  throne ;  and  henceforth, 
for  evermore,  the  dearest  strain  to  God's  ear,  of  all  the  celestial  music, 
was  that  borne  by  the  choir  his  grace  had  ransomed  from  hell.  And, 
because  there  is  no  envy  or  other  selfishness  in  heaven,  this  promotion 
sent  but  new  thrills  of  delight  and  gratitude  through  the  heights  and 
depths  of  angelic  life. 

We  come  now  to  the  last  class  of  reasons  for  disbelieving  the  dogma 
of  eternal  damnation,  namely,  those  furnished  by  the  principles  of  human 
nature  and  the  truths  of  human  experience.  The  doctrine,  as  we  think 
can  be  clearly  shown,  is  literally  incredible  to  the  human  mind  and 
literally  intolerable  to  the  human  heart.  In  the  first  place,  it  is,  viewed 
in  the  abstract,  absolutely  incredible  because  it  is  inconceivable:  no  man 
can  possibly  grasp  and  appreciate  the  idea.  The  nearest  approximation 
to  it  ever  made  perhaps  is  in  De  Quincey's  gorgeous  elaboration  of  the 
famous  Hindu  myth  of  an  enormous  rock  finally  worn  away  by  the 
brushing  of  a  gauze  veil;  and  that  is  really  no  approximation  at  all, 
since  an  incommensurable  chasm  always  separates  the  finite  and  the 
infinite.  John  Foster  says, '"It  is  infinitely  beyond  the  highest  arch- 
angel's faculty  to  apprehend  a  thousandth  part  of  the  horror  of  the  doom 
to  eternal  damnation."  The  Buddhists,  who  believe  that  the  severest 
sentence  passed  on  the  worst  sinner  will  be  brought  to  an  end  and  his 
redemption  be  attained,  use  the  following  illustration  of  the  staggering 
periods  that  will  first  elapse,  A  small  yoke  is  thrown  into  the  ocean 
and  bqrne  about  in  every  direction  by  the  various  winds.  Once  in 
a  hundred  thousand  years  a  blind  tortoise  rises  to  the  surface  of  the 
water.  Will  the  time  ever  come  when  that  tortoise  shall  so  rise  up  that 
its  neck  shall  enter  the  hole  of  the  yoke  ?  It  may,  but  the  time  required 
cannot  be  told;  and  it  is  equally  difficult  for  the  unwise  man,  who  has 
entered  one  of  the  great  hells,  to  obtain  deliverance.  There  is  a  re- 
markable specimen  of  the  attempt  to  set  forth  the  idea  of  endless  misery, 
by  Suso,  a  mystic  preacher  who  flourished  several  centuries  ago.  It  runs 
thus.  "0  eternity,  what  art  thou?  Oh,  end  without  end!  0  father, 
and  mother,  and  all  whom  we  love  !  May  God  be  merciful  unto  you  for 
evermore !  for  we  shall  see  you  no  more  to  love  you ;  we  must  be  sepa- 
rated forever!  0  separation,  everlasting  separation,  how  painful  art 
thou  !  Oh,  the  wringing  of  hands  !  Oh,  sighing,  weeping,  and  sobbing, 
unceasing  howling  and  lamenting,  and  yet  never  to  be  pardoned  !  Give 
us  a  millstone,  says  the  damned,  as  large  as  the  whole  earth,  and  so  wide 
in  circumference  as  to  touch  the  sky  all  around,  and  let  a  little  bird  come 
in  a  hundred  thousand  years,  and  pick  off  a  small  particle  of  the  stone, 
not  larger  than  the  tenth  part  of  a  grain  of  millet,  and  after  another 
hundred  thousand  years  let  him  come  again,  so  that  in  ten  hundred 
thousand  years  he  would  pick  off  as  much  as  a  grain  of  millet,  we 
wretched  sinners  would  desire  nothing  but  that  thus  the  stone  might 


DOCTRINE   OF   FUTURE   PUNISHMENT.  539 


have  an  end>  and  thus  our  pains  also ;  yet  even  that  cannot  be."^^  But, 
after  all  the  struggles  of  reason  and  all  the  illustrations  of  laboring 
imagination,  the  meaning  of  the  phrase  "  eternal  suffering  in  hell"  re- 
mains remote,  dim,  unrealized,  an  abstraction  in  words.  If  we  could 
adequately  apprehend  it, — if  its  full  significance  should  burst  upon  us,  as 
sometimes  in  fearful  dreams  the  spaceless,  timeless,  phantasmal,  reeling 
sense  of  the  infinite  seems  to  be  threatening  to  break  into  the  brain, — 
an  annihilating  shudder  would  seize  and  destroy  the  soul. 

We  say,  therefore,  that  the  doctrine  of  the  eternity  of  future  punish- 
ment is  not  believed  as  an  intellectually  conceived  truth,  because  that  is 
a  metaphysical  impossibility.  But  more :  we  aflBrm,  in  spite  of  the  general 
belief  in  it  publicly  professed,  that  it  is  actually  held  by  hardly  any  one 
as  a  |lractical  vivid  belief  even  within  the  limits  wherein,  as  an  intellec- 
tual conception,  it  is  possible.  When  intellect  and  imagination  do  not 
fail,  heart  and  conscience  do,  with  sickened  faintness  and  convulsive 
protest.  In  his  direful  poem  on  the  Last  Day,  Young  makes  one  of  the 
condemned  vainly  beg  of  God  to  grant 

"  This  one,  this  slender,  almost  no,  request : 
When  I  have  wept  a  thousand  lives  away, 
When  torment  is  grown  weary  of  its  prey, 
"When  I  have  raved  of  anguish'd  years  in  fire 
Ten  thousand  thousands,  let  me  then  expire."  i 

Such  a  thought,  when  confronted  with  any  generous  holy  sentiment 
or  with  any  worthy  conception  of  the  Divine  character,  is  practically 
incredible.  The  men  all  around  us  in  whose  Church-creed  such  a  doc- 
trine is  written  down  do  not  truly  believe  it.  "  They  delude  themselves," 
as  Martineau  well  says,  "  with  the  mere  fancy  and  image  of  a  belief. 
The  death  of  a  friend  who  departs  from  life  in  heresy  affects  them  in  the 
same  way  as  the  loss  of  another  whose  creed  was  unimpeachable :  while 
the  theoretic  difference  is  infinite,  the  practical  is  virtually  nothing." 
Who  that  had  a  child,  parent,  wife,  brother,  or  other  precious  friend, 
condemned  to  be  roasted  to  death  by  a  slow  fire,  would  not  be  frantic 
with  agony  ?  But  there  are  in  the  world  literally  millions  on  million^, 
some  of  whose  nearest  and  dearest  ones  have  died  under  circumstances 
which,  by  their  professed  creeds,  can  leave  no  doubt  that  they  must  roast 
in  the  fires  of  hell  in  an  anguish  unutterably  fiercer,  and  for  eternity, 
and  yet  they  go  about  as  smilingly,  engage  in  the  battle  for  ^oney,  in 
the  race  for  fame,  in  all  the  vain  shows  and  frivolous  pleasures  of  life,  as 
eagerly  and  as  gayly  as  others.  How  often  do  we  see  the  literal  truth 
of  this  exemplified !  It  is  clear  they  do  not  believe  in  the  dogma  to 
whose  technical  terms  they  formally  subscribe. 

A  small  proportion  of  its  professors  do  undeniably  believe  the  doctrine 
so  far  as  it  can  be  sanely  belieyed ;  and  accordingly  the  world  is  to  them 
robed  in  a  sable  shroud,  and  life  is  an  awful  mockery,  under  a  flashing 

23  Hagenbach,  Dogmengeschichte,  sect.  210. 


540  DOCTRINE  OF  FUTURE   PUNISHMENT. 


^1* 


surface  of  sports  concealing  a  bottomless  pit  of  horror.  Every  observing 
person  has  probably  known  some  few  in  his  life  who,  in  a  degree,  really 
believed  the  common  notions  concerning  hell,  and  out  of  whom,  conse- 
quently, all  geniality,  all  bounding  impulses,  all  magnanimous  generosi- 
ties, were  crushed,  and  their  countenances  wore  the  perpetual  livery  of 
mourning,  despair,  and  misanthropy.  We  will  quote  the  confessions  of 
two  persons  who  may  stand  as  representatives  of  the  class  of  sincere  be- 
lievers in  the  doctrine.  The  first  is  a  celebrated  French  preacher  of  a 
century  and  a  half  ago,  the  other  a  very  eminent  American  divine  of  the 
present  day.  Saurin  says,  in  his  great  sermon  on  Hell,  "I  sink  under 
the  weight  of  this  subject,  and  I  find  in  the  thought  a  mortal  poison 
which  difFuseth  itself  into  every  period  of  my  life,  rendering  society  tire- 
4^,-- some,  nourishment  insipid,  pleasure  disgustful,  and  life  itself  a»  cruel 
^^A  bitter."  Albert  Barnes  writes,  "In  the  distress  and  anguish  of  my  own 
spirit,  I  confess  I  see  not  one  ray  to  disclose  to  me  the  reason  why  man 
should  suffer  to  all  eternity.  I  have  never  seen  a  particle  of  light 
J  I  thrown  on  these  subjects  that  has  given  a  moment's  ease  to  my  tortured 
mind.  It  is  all  dark — dark — dark  to  my  soul;  and  I  cannot  disguise  it." 
j^  .  "-  Such  a  state  of  mind  is  the  legitimate  result  of  an  endeavor  sincerely 
to  grasp  and  hold  the  popularly  professed  belief.  So  often  as  that 
endeavor  reaches  a  certain  degree  of  success,  and  the  idea  of  an  eternal 
hell  is  reduced  from  its  vagueness  to  an  embraced  conception,  the  over- 
fraught  heart  gives  way,  the  brain,  stretched  on  too  high  a  tension,  reels, 
madness  sets  in,  and  one  more  case  is  added  to  that  list  of  maniacs  from 
religious  causes  which,  according  to  the  yearly  reports  of  insane-asylums, 
forms  so  large  a  class.  Imagine  what  a  vast  and  sudden  change  would 
come  over  the  spirit  and  conduct  of  society  if  nineteen-twentieths  of 
Christendom  believed  that  at  the  end  of  a  week  a  horrible  influx  of 
demons,  from  some  insurgent  region,  would  rush  into  our  world  and  put 
a  great  majority  of  our  race  to  death  in  excruciating  tortures !  But  the 
doctrine  of  future  punishment  professed  by  nineteen-twentieths  of  Chris- 
tendom is,  if  true,  an  evil  incomparably  worse  than  that,  though  every 
ejement  of  its  dreadfulness  were  multiplied  by  millions  beyond  the  power 
of  numeration ;  and  yet  all  goes  on  as  quietly,  the  most  of  these  fancied 
believers  live  as  chirpingly,  as  if  heaven  were  sure  for  everybody !  Of 
course  in  their  hearts  they  do  not  believe  the  terrific  formula  which  drops 
so  glibly  from  their  tongues. 

Again:  it  is  a  fatal  objection  to  the  doctrine  in  question  that  if  it  be 
true  it  must  destroy  the  happiness  of  the  saved  and  fill  all  heaven  with 
sympathetic  woe.  Jesus  teaches  that  "there  is  joy  in  heaven  over  every 
sinner  that  repenteth."  By  a  moral  necessity,  then,  there  is  sorrow  in 
heaven  oyer  the  wretched,  lost  soul.  That  sorrow,  indeed,  may  be  alle- 
viated, if  not  wholly  quenched,  by  the  knowledge  that  every  retributive 
pang  is  remedial,  and  that  God's  glorious  design  will  one  day  be  fully 
crowned  in  the  redemption  of  the  last  prodigal.  But  what  shall  solace  or 
end  it  if  they  know  that  hell's  borders  are  to  be  enlarged  and  to  rage  with 


DOCTRINE  OF  FUTURE   PUNISHMENT.  541 


avenging  misery  forever  ?  The  good  cannot  be  happy  in  heaven  if  they 
are  to  see  the  ascending  smoke  and  hear  the  resounding  shrieks  of  a  hell 
full  of  their  brethren,  the  children  of  a  common  humanity,  among  whom 
are  many  of  their  own  nearest  relatives  and  dearest  friends. 

True,  a  long  list  of  Christian  writers  may  be  cited  as  maintaining  that 
this  is  to  be  a  principal  element  in  the  felicity  of  the  redeemed,  gloating 
over  the  tortures  of  the  damned,  singing  the  song  of  praise  with  redoubled 
emphasis  as  they  see  their  parents,  their  children,  their  former  bosom 
companions,  writhing  and  howling  in  the  fell  extremities  of  torture. 
Thomas  Aquinas  says,  "That  the  saints  may  enjoy  their  beatitude  and 
the  grace  of  God  more  richly,  a  perfect  sight  of  the  punishment  of  the 
damned  is  granted  to  them.''^*  Especially  did  the  Puritans  seem  to  revel 
in  this  idea,  that  "the  joys  of  the  blessed  were  to  be  deepened  and 
sharpened  by  constant  contrast  with  the  sufferings  of  the  damned."  One 
of  them  thus  expresses  the  delectable  thought: — "The  sight  of  hell- 
torments  will  exalt  the  happiness  of  the  saints  forever,  as  a  sense  of  the 
opposite  misery  always  increases  the  relish  of  any  pleasure."  But  perhaps 
Hopkins  caps  the  climax  of  the  diabolical  pyramid  of  these  representa- 
tions, saying  of  the  wicked,  "The  smoke  of  their  torment  shall  ascend 
up  in  the  sight  of  the  blessed  for  ever  and  ever,  and  serve,  as  a  most  clear 
glass  always  before  their  eyes,  to  give  them  a  bright  and  most  affecting 
view.  This  display  of  the  Divine  character  will  be  most  entertaining  to 
all  who  love  God,  will  give  them  the  highest  and  most  ineffable  pleasure. 
Should  the  fire  of  this  eternal  punishment  cease,  it  would  in  a  great 
measure  obscure  the  light  of  heaven  and  put  an  end  to  a  great  part  of 
the  happiness  and  glory  of  the  blessed. "^^  That  is  to  say,  in  plain  terms, 
the  saints,  on  entering  their  final  state  of  bliss  in  heaven,  are  converted 
into  a  set  of  unmitigated  fiends,  out-sataning  Satan,  finding  their  chief 
delight  in  forever  comparing  their  own  enjoyments  with  the  pangs  of  the 
damned,  extracting  morsels  of  surpassing  relish  from  every  convulsion  or 
shriek  of  anguish  they  see  or  hear.  It  is  all  an  exquisite  piece  of  gratui- 
tous horror  arbitrarily  devised  to  meet  a  logical  exigency  of  the  theory 
its  contrivers  held.  When  charged  that  the  knowledge  of  the  infinite 
woe  of  their  friends  in  hell  must  greatly  affect  the  saints,  the  stern  old 
theologians,  unwilling  to  recede  an  inch  from  their  dogmas,  had  the 
amazing  hardihood  to  declare  that,  so  far  from  it,  on  the  contrary  their 
wills  would  so  blend  with  God's  that  the  contemplation  of  this  suffering 
would  be  a  source  of  ecstasy  to  them.  Tt  is  doubly  a  blank  assumption  of 
the  most  daring  character,  first  assuming,  by  an  unparalleled  blasphemy, 
that  God  himself  will  take  delight  in  the  pangs  of  his  creatures,  and 
secondly  assuming,  by  a  violation  of  the  laws  of  human  nature  and  of 
every  principle  of  morals,  that  the  elect  will  do  so  too.  In  this  world  a 
man  actuated  by  such  a  spirit  would  be  styled  a  devil.     On  entering 


S4  gumma,  pars  iii.,  Suppl.  Qu.  93,  art.  i. 

»  Park,  Memoir  of  Hopkins,  pp.  201,  202. 

35 


542  DOCTRINE  OF  FUTURE  PUNISHMENT. 


heaven,  what  magic  shall  work  such  a  demoniacal  change  in  him?  There 
is  not  a  word,  direct  or  indirect,  in  the  Scriptures  to  warrant  the  dreadful 
notion ;  nor  is  there  any  reasonable  explanation  or  moral  justification  of 
it  given  by  any  of  its  advocates,  or  indeed  conceivable.  The  monstrous 
hypothesis  cannot  be  true.  Under  the  omnipotent,  benignant  govern- 
ment of  a  paternal  God,  each  change  of  character  in  his  chosen  children, 
as  they  advanct,  must  be  for  the  better,  not  for  the  worse. 

We  once  Leard  a  father  say,  running  his  fingers  the  while  among  the 
golden  curls  of  his  child's  hair,  "  If  I  were  in  heaven,  and  saw  my  little 
daughter  in  hell,  should  not  I  be  rushing  down  there  after  her?"  There 
spoke  the  voice  of  human  nature ;  and  that  love  cannot  be  turned  to 
hatred  in  heaven,  but  must  grow  purer  and  intenser  there.  The  doctrine 
which  makes  the  saints  pleased  with  contemplating  the  woes  of  the 
damned,  and  even  draw  much  of  their  happiness  from  the  contrast,  is 
the  deification  of  the  absolute  selfishness  of  a  demon.  Human  nature, 
even  when  left  to  its  uncultured  instincts,  is  bound  to  far  other  and 
nobler  things.  Eadbod,  one  of  the  old  Scandinavian  kings,  after  long 
resistance,  finally  consented  to  be  baptized.  After  he  had  put  one  foot 
into  the  water,  he  asked  the  priest  if  he  should  meet  his  forefathers  in 
heaven.  Learning  that  they,  being  unbaptized  pagans,  were  victims  of 
endless  misery,  he  drew  his  foot  back,  and  refused  the  rite, — choosing  to 
be  with  his  brave  ancestors  in  hell  rather  than  to  be  in  heaven  with  the 
Christian  priests.  And,  speaking  from  the  stand-point  of  the  highest 
refinement  of  feeling  and  virtue,  who  that  has  a  heart  in  his  bosom  would 
not  say,  "Heaven  can  be  no  heaven  to  me,  if  I  am  to  look  down  on  the 
quenchless  agonies  of  all  I  have  loved  here  \"  Is  it  not  strictly  true  that 
the  thought  that  even  one  should  have  endless  woe 

"  Would  cast  a  shadow  on  the  throne  of  God 
And  darken  heaven"  ? 

If  a  monarch,  possessing  unlimited  power  over  all  the  earth,  had  con- 
demned one  man  to  be  stretched  on  a  rack  and  be  freshly  plied  with 
incessant  tortures  for  a  period  of  fifty  years,  and  if  everybody  on  earth 
could  hear  his  terrible  shrieks  by  day  and  night,  though  they  were  them- 
selves all,  with  this  sole  exception,  blessed  with  perfect  happiness, — ^would 
not  the  whole  human  race,  from  Spitzbergen  to  Japan,  from  Rio  Janeiro 
to  Liberia,  rise  in  a  body  and  go  to  implore  the  king's  clemency  for  the 
solitary  victim  ?  So,  if  hell  had  but  one  tenant  doomed  to  eternal  anguish, 
a  petition  reaching  from  Sirius  to  Alcyone,  signed  by  the  universe  of 
moral  beings,  borne  by  a  convoy  of  angels  representing  every  star  in 
space,  would  be  laid  and  unrolled  at  the  foot  of  God's  throne,  and  He 
would  read  thereon  this  prayer: — "Forgive  him,  and  release  him,  we 
BESEECH  THE^,  0  GoD."  And  cau  it  be  that  every  soul  in  the  universe  is 
better  than  the  Maker  and  Father  of  the  universe? 

The  popular  doctrine  of  eternal  torment  threatening  nearly  all  our 
race  is  refuted  likewise  by  the  impossibility  of  any  general  observance 
of  the  obHgations  morally  and  logically  consequent  from  it.     In  the  first 


DOCTRINE   OF   FUTURE   PUNISHMENT.  543 


place,  as  the  world  is  constituted,  and  as  life  goes  on,  the  great  majority 
of  men  are  upon  the  whole  happy,  evidently  were  meant  to  be  happy. 
But  every  believer  of  the  doctrine  in  debate  is  bound  to  be  unutterably 
wretched.  If  he  has  any  gleam  of  generous  sentiment  or  touch  of  phi- 
lanthropy in  his  bosom,  if  he  is  not  a  frozen  petrifaction  of  selfishness 
or  an  incarnate  devil,  how  can  he  look  on  his  family,  friends,  neighbors, 
fellow-citizens,  fellow-beings,  in  the  light  of  his  faith  seeing  them  quiver- 
ing over  the  dizzy  verge  of  a  blind  probation  and  momentarily  dropping 
into  the  lake  of  fire  and  brimstone  that  burns  forever, — how  can  he  do 
this  without  being  ceaselessly  stung  with  wretchedness  and  crushed 
with  horror  by  the  perception?  For  a  man  who  appreciatingly  believes 
that  hell  is  directly  under  our  meadows,  streets,  and  homes,  and  that 
nine-tenths  of  the  dead  are  in  it,  and  that  nine-tenths  of  the  living 
soon  will  be, — for  such  a  man  to  be  happy  and  jocose  is  as  horrible  as  it 
would  be  for  a  man,  occupying  the  second  story  of  a  house,  to  light  it  up 
brilliantly  with  gas,  and  make  merry  with  his  friends,  eating  tidbits,  sip- 
ping wine,  and  tripping  it  on  the  light  fantastic  toe  to  the  strains  of  gay 
music,  while,  immediately  under  him,  men,  women,  and  children,  includ- 
ing his  own  parents  and  his  own  children,  were  stretched  on  racks,  torn 
with  pincers,  lacerated  with  surgical  instruments,  cauterized,  lashed  with 
whips  of  fire,  their  half-suppressed  shrieks  and  groans  audibly  rising 
through  the  floor ! 

Secondly,  if  the  doctrine  be  true,  then  all  unnecessary  worldly  enter- 
prises, labors,  and  studies  should  at  once  cease.  One  moment  on  earth, 
and  then,  accordingly  as  we  spend  that  moment,  an  eternity  in  heaven  or 
in  hell :  in  heaven,  if  we  succeed  in  placating  God  by  a  sound  belief  and 
ritual  proprieties ;  in  hell,  if  we  are  led  astray  by  philosophy,  nature,  and 
the  attractions  of  life !  On  these  suppositions,  what  time  have  we  for  any 
thing  but  reciting  our  creed,  meditating  on  the  atonement,  and  seeking 
to  secure  an  interest  for  ourselves  with  God  by  flouting  at  our  carnal  reason, 
praying  in  church,  and  groaning,  "Lord,  Lord,  have  mercy  on  us  misera- 
ble sinners"  ?  What  folly,  what  mockery,  to  be  searching  into  the  motions 
of  the  stars,  and  the  occult  forces  of  matter,  and  the  other  beautiful  mys- 
teries of  science !  There  will  be  no  astronomy  in  hell,  save  vain  specula- 
tions as  to  the  distance  between  the  nadir  of  the  damned  and  the  zenith 
of  the  saved ;  no  chemistry  in  hell,  save  the  experiments  of  infinite  wrath 
in  distilling  new  torture-poisons  in  the  alembics  of  memory  and  deposit- 
ing fresh  despair-sediments  in  the  crucibles  of  hope.  If  Calvin's  doctrine 
be  true,  let  no  book  be  printed,  save  the  **  Westminster  Catechism ;"  no 
calculation  be  ciphered,  save  how  to  "solve  the  problem  of  damnation;" 
no  picture  be  painted,  save  "  pictures  of  hell ;"  no  school  be  supported, 
save  "schools  of  theology;"  no  business  be  pursued,  save  ^'the  business 
of  salvation."  What  have  men  who  are  in  imminent  peril,  who  are  in 
truth  almost  infallibly  sure,  of  being  eternally  damned  the  next  instant, 
— ^what  have  they  to  do  with  science,  literature,  art,  social  ambition,  or 
commerce?     Away  with  them  all !  Lures  of  the  devil  to  snare  souls  are 


544  DOCTRINE   OF   FUTURE   PUNISHMENT. 


they !  The  world  reflecting  from  every  corner  the  lurid  glare  of  hell« 
who  can  do  any  thing  else  but  shudder  and  pray?  "Who  could  spare 
any  attention  for  the  vicissitudes  of  cotton  and  the  price  of  shares,  for 
the  merits  of  the  last  opera  and  the  bets  upon  the  next  election,  if  the 
actors  in  these  things  were  really  swinging  in  his  eye  over  such  a  verge 
as  he  affects  to  see  V 

Thirdly,  those  who  believe  the  popular  theory  On  this  subject  are  bound 
to  live  in  cheap  huts,  on  bread  and  water,  that  they  may  devote  to  the 
sending  of  missionaries  among  the  heathen  every  cent  of  money  they 
can  get  beyond  that  required  for  the  bare  necessities  of  life.  If  our 
neighbor  were  perishing  of  hunger  ^t  our  door,  it  would  be  our  duty  to 
share  with  him  even  to  the  last  crust  we  had.  How  much  more,  then, 
seeing  millions  of  our  poor  helpless  brethren  sinking  ignorantly  into  the 
eternal  fires  of  hell,  are  we  bound  to  spare  no  possible  effort  until  the 
conditions  of  salvation  are  brought  within  the  reach  of  every  one !  An 
American  missionary  to  China  said,  in  a  public  address  after  his  return, 
"Fifty  thousand  a  day  go  down  to  the  fire  that  is  not  quenched.  Six 
hundred  millions  more  are  going  the  same  road.  Should  you  not  think 
at  least  once  a  day  of  the  fifty  thousand  who  that  day  sink  to  the  doom 
of  the  lost  ?"  The  American  Board  of  Commissioners  of  Foreign  Missions 
say,  "  To  send  the  gospel  to  the  heathen  is  a  work  of  great  exigency. 
Within  the  last  thirty  years  a  whole  generation  of  five  hundred  millions 
have  gone  down  to  eternal  death."  Again:  the  same  Board  say,  in  their 
tract  entitled  "The  Grand  Motive  to  Missionary  Effort,"  "The  heathen 
are  involved  in  the  ruins  of  the  apostasy,  and  are  expressly  doomed  to 
perdition.  Six  hundred  millions  of  deathless  souls  on  the  brink  of 
hell!  What  a  spectacle!"  How  a  man  who  thinks  the  heathen  are 
thus  sinking  to  hell  by  wholesale  through  ignorance  of  the  gospel  can 
live  in  a  costly  house,  crowded  with  luxuries  and  splendors,  spending 
every  week  more  money  on  his  miserable  body  than  he  gives  in  his  whole 
life  to  save  the  priceless  souls  for  which  he  says  Christ  died,  is  a  problem 
admitting  but  two  solutions.  Either  his  professed  faith  is  an  unreality 
to  him,  or  else  he  is  as  selfish  as  a  demon  and  as  hard-hearted  as  the 
nether  millstone.  If  he  really  believed  the  doctrine,  and  had  a  human 
heart,  he  must  feel  it  to  be  his  duty  to  deny  himself  every  indulgence 
and  give  his  whole  fortune  and  earnings  to  the  missionary  fund.  And 
when  he  had  given  all  else,  he  ought  to  give  himself,  and  go  to  pagan 
lands,  proclaiming  the  means  of  grace  until  his  last  breath.  If  he  does 
not  that,  he  is  inexcusable. 

Should  he  attempt  to  clear  himself  of  this  obligation  by  adopting  the 
theory  of  predestination,  which  asserts  that  all  men  were  unconditionally 
elected  from  eternity,  some  to  heaven,  others  to  hell,  so  that  no  effort 
can  change  their  fate,  logical  consistency  reduces  him  to  an  alternative 
more  intolerable  in  the  eyes  of  conscience  and  common  sense  than 
the  other  was.  For  by  this  theory  the  gates  of  freedom  and  duty  are 
hoisted,  and  the  dark  flood  of  antinomian  consequences  rushes  in.    All 


DOCTRINE   OF   FUTURE   PUNISHMENT.  545 


things  are  fated.     Let  men  yield  to  every  impulse  and  wish.     The  result  is 
fixed.   We  have  nothing  to  do.   Good  or  evil,  virtue  or  crime,  alter  nothing. 

Fourthly,  if  the  common  doctrine  of  eternal  damnation  be  true,  then 
surely  no  more  children  should  be  brought  into  the  world :  it  is  a  duty 
to  let  the  race  die  out  and  cease.  He  who  begets  a  child,  forcing  him  to 
run  the  fearful  risk  of  human  existence,  with  every  probability  of  being 
doomed  to  hell  at  the  close  of  earth,  commits  a  crime  before  whose  endless 
consequences  of  horror  the  guilt  of  fifty  thousand  deliberate  murders 
would  be  as  nothing.  For,  be  it  remembered,  an  eternity  in  hell  is  an 
injinite  evil ;  and  therefore  the  crime  of  thrusting  such  a  fate  on  a  single 
child,  with  the  unasked  gift  of  being,  is  a  crime  admitting  of  no  just 
comparison.  Eather  than  populate  an  everlasting  hell  with  human 
vipers  and  worms,  a  hell  whose  fires,  alive  and  wriggling  with  ghastly 
shapes  of  iniquity  and  anguish,  shall  swell  with  a  vast  accession  of  fresh 
recruits  from  every  generation, — rather  than  this,  let  the  sacred  lights  on 
the  marriage-altar  go  out,  no  more  bounding  forms  of  childhood  be  seen 
in  cottage  or  hall,  the  race  grow  old,  thin  out,  and  utterly  perish,  all 
happy  villages  be  overgrown,  all  regal  cities  crumble  down,  and  this, 
world  roll  among  the  silent  stars  henceforth  a  globe  of  blasted  deserts 
and  rank  wildernesses,  resonant  only  with  the  shrieks  of  the  wind,  the 
yells  of  wild  beasts,  and  the  thunder's  crash. 

Fifthly,  there  is  one  more  conclusion  of  moral  duty  deducible  from 
the  prevalent  theory  of  infinite  torment.  It  is  this.  God  ought  not  to 
have  permitted  Adam  to  have  any  children.  Let  us  not  seem  presump- 
tuous and  irreverent  in  speaking  thus.  We  are  merely  reasoning  on  the 
popular  theory  of  the  theologians,  not  on  any  supposition  of  our  own  or 
on  any  truth  ;  and  by  showing  the  absurdity  and  blasphemy  of  the  moral 
consequences  and  duties  flowing  from  that  theory,  the  absurdity,  blas- 
phemy, and  incredibility  of  the  theory  itself  appear.  We  are  not  re- 
sponsible for  the  irreverence,  but  they  are  responsible  for  it  who  charge 
God  with  the  iniquity  which  we  repel  from  his  name.  If  the  sin  of  Adam 
must  entail  total  depravity  and  an  infinite  penalty  of  suffering  on  all  his 
posterity,  who  were  then  certainly  innocent  because  not  in  existence, 
then,  we  ask,  why  did  not  God  cause  the  race  to  stop  with  Adam,  and  so 
save  all  the  needless  and  cruel  woe  that  would  otherwise  surely  be  visited 
on  the  lengthening  line  of  generations?  Or,  to  go  still  further  back, 
why  did  he  not,  foreseeing  Adam's  fall,  refrain  from  creating  even  him  ? 
There  was  no  necessity  laid  on  God  of  creating  Adam.  No  positive  evil 
would  have  been  done  by  omitting  to  create  him.  An  infinite  evil,  multi- 
plied by  the  total  number  of  the  lost,  vras  done  by  creating  him.  Why, 
then,  was  he  not  left  in  peaceful  nonentity  ?  On  the  Augustinian  theory 
we  see  no  way  of  escaping  this  awful  dilemma.  Who  can  answer  the 
question  which  rises  to  heaven  from  the  abyss  of  the  damned  ? — 

"  Father  of  mercies,  why  from  silent  earth 
Didst  thou  awake  and  curse  me  into  birth, 
Push  into  being  a  reverse  of  thee. 
And  animate  a  clod  with  misery?" 


546  DOCTRINE   OF   FUTURE   PUNISHMENT 


Satan  is  a  sort  of  sublime  Guy  Fawkes,  lurking  in  the  infernal  cellar, 
preparing  the  train  of  that  stupendous  Gunpowder  Plot  by  which  he 
hopes,  on  the  day  of  judgment,  to  blow  up  the  world-parliament  of  un- 
believers with  a  general  petard  of  damnation.  Will  the  King  connive  at 
this  nefarious  prowler  and  permit  him  to  carry  out  his  design  ? 

The  doctrine  of  eternal  damnation,  as  it  has  prevailed  in  the  Christian 
Church,  appears  to  the  natural  man  so  unreasonable,  immoral,  and 
harrowingly  frightful,  when  earnestly  contemplated,  that  there  have 
always  been  some  who  have  shrunk  from  its  representations  and  sought 
to  escape  its  conclusions.  Many  of  its  strongest  advocates  in  every  age 
have  avowed  it  to  be  a  fearful  mystery,  resting  on  the  inscrutable  sove- 
reignty of  God,  and  beyond  the  power  of  man's  faculties  to  explain  and 
justify.  The  dogma  has  been  eluded  in  two  ways.  Some  have  believed 
in  the  annihilation  of  the  wicked  after  they  should  have  undergone  just 
punishment  proportioned  to  their  sins.  This  supposition  has  had  a  con- 
siderable number  of  advocates.  It  was  maintained,  among  others,  by 
Arnobius,  at  the  close  of  the  third  century,  by  the  Socini,  by  Dr.  Harr- 
mond,  and  by  some  of  the  New  England  divines.^*  All  that  need  be 
said  in  opposition  to  it  is  that  it  is  an  arbitrary  device  to  avoid  the  in- 
tolerable horror  of  the  doctrine  of  endless  misery,  unsupported  by  proof, 
extremely  unsatisfactory  in  many  of  its  bearings,  and  really  not  needed 
to  achieve  the  consummation  desired. 

Others  have  more  wisely  maintained  that  all  will  finally  be  saved: 
however  severely  and  long  they  may  justly  suffer,  they  will  at  last  all  be 
mercifully  redeemed  by  God  and  admitted  to  the  common  heaven.  De- 
fenders of  the  doctrine  of  ultimate  universal  salvation  have  appeared 
from  the  beginning  of  Christian  history.^'^  During  the  last  century  and 
a  half  their  numbers  have  rapidly  increased.^^  A  dignified  and  in- 
fluential class  of  theologians,  represented  by  such  names  as  Tillotson, 
Bahrdt,  and  Less,  say  that  the  threats  of  eternal  punishment,  in  the 
Scriptures,  are  exaggerations  to  deter  men  from  sin,  and  that  God  will 
not  really  execute  them,  but  will  mercifully  abate  and  limit  them.^ 
Another  class  of  theologians,  much  more  free,  consistent,  and  numerous, 
base  their  reception  of  the  doctrine  of  final  restoration  on  figurative 
explanations  of  the  scriptural  language  seemingly  opposed  to  it,  and  on 
arguments  drawn  from  the  character  of  God,  from  reason,  and  from  morals. 
This  view  of  the  subject  is  spreading  fast  All  independent,  genial,  and 
cultivated  thought  naturally  leads  to  it.  The  central  principles  of  the 
gospel  necessitate  it.  The  spirit  of  the  age  cries  for  it.  Before  it  the  old 
antagonistic  dogma  must  fall  and  perish  from  respect.     Dr.  Spring  says, 


26  This  theory  has  been  resuscitated  and  advocated  within  a  few  years  by  quite  a  number  of  writers, 
among  whom  may  be  si^ecified  the  Rev.  C.  F.  Hudson,  author  of  "  Debt  and  Grace,"  a  learned, 
earnest,  and  able  work,  pervaded  by  an  admirable  spirit. 

27  Ballon,  Ancient  History  of  Universalism. 

28  "Whittemore,  Modern  History  of  Universalism. 

29  Knapp,  Christian  Theology,  Woods's  translation,  sect.  158. 


DOCTRINE   OF   FUTURE   PUNISHMENT.  547 

in  reference  to  the  hopeless  condemnation  of  the  wicked  to  hell,  "  It 
puts  in  requisition  all  our  confidence  in  God  to  justify  this  procedure  of 
his  government.'"** 

A  few  devout  and  powerful  minds  have  sought  to  avoid  the  gross  hor- 
rors and  unreasonableness  of  the  usual  view  of  this  subject,  by  changing 
the  mechanical  and  arithmetical  values  of  the  terms  for  spiritual  and 
religious  values.  They  give  the  word  "  eternity"  a  qualitative  instead 
of  a  quantitative  meaning.  The  everlasting  woe  of  the  damned  consists 
not  in  mechanical  inflictions  of  torture  and  numerical  increments  .of 
duration,  but  in  spiritual  discord,  alienation  from  God,  a  wretched  state 
of  being,  with  which  times  and  spaces  have  nothing  to  do.^^ 

How  much  better  were  it  for  the  advocates  of  the  popular  theory,  in- 
stead of  forcing  their  moral  nature  to  bear  up  against  the  awful  perplex- 
ities and  misgivings  as  to  the  justice  and  goodness  of  God  necessarily 
raised  in  them  whenever  they  really  face  the  dark  problems  of  their 
system  of  faith,^^  resolutely  to  ask  whether  there  are  any  such  problems 
in  the  actual  government  of  God,  or  anywhere  else,  except  in  their  own 
"  Bodies  of  Divinity*' !  It  is  an  extremely  unfortunate  and  discreditable 
evasion  of  responsibility  when  any  man,  especially  when  a  teacher,  takes 
for  granted  the  received  formularies  handed  down  to  him,  and,  instead 
of  honestly  analyzing  their  genuine  significance  and  probing  their  founda- 
tions to  see  if  they  be  good  and  true,  spends  his  genius  in  contriving 
excuses  and  supports  for  them. 

It  is  the  very  worst  policy  at  this  day  to  strive  to  fasten  the  dogma 
of  eternal  misery  to  the  New  Testament.  If  both  must  be  taken  or 
rejected  together, — an  alternative  which  we  emphatically  deny, — what 
sincere  and  earnest  thinker  now,  whose  will  is  unterrifiedly  consecrated 
to  truth,  can  be  expected  to  hesitate  long  ?  The  doctrine  is  sustained  in 
repute  at  present  principally  for  twd  reasons.  First,  because  it  has  been 
transmitted  to  us  from  the  Church  of  the  past  as  the  established  and 
authoritative  doctrine.  It  is  yet  technically  current  and  popular  because 
it  has  been  so :  that  is,  it  retains  its  place  simply  by  right  of  possession. 
The  question  ought  to  be  sincerely  and  universally  raised  whether  it 
is  true  or  false.  Then  it  will  swiftly  lose  its  prestige  and  disappear. 
Secondly,  it  is  upheld  and  patronized  by  many  as  a  useful  instrument  for 
frightening  the  people  and  through  their  fears  deterring  them  from  sin. 
"We  have  ourselves  heard  clergymen  of  high  reputation  say  that  it  would 
never  do  to  admit,  before  the  people,  that  there  is  any  chance  whatever 
of  penitence  and  salvation  beyond  the  grave,  because  they  would  be  sure 
to  abuse  the  hope  as  a  sort  of  permission  to  indulge  and  continue  in  sin. 
Thus  to  ignore  the  only  solemn  and  worthy  standard  of  judging  an 
abstract  doctrine,  namely.  Is  it  a  truth  or  a  falsehood  ?  and  put  it  solely 

»>  Glory  of  Christ,  vol.  ii.  p.  268. 

81  Lange,  Positive  Dogmatik,  sect.  131 :  Die  Aeonen  der  Verdammten.  Maurice,  Theological 
Future  Puuishment. 
32  See  Beecher's  Conflict  of  Ages,  b.  ii.  ch.  4, 13. 


+ 


548  DOCTRINE   OF   FUTURE   PUNISHMENT. 


on  grounds  of  working  expediency,  is  disgraceful,  contemptible,  criminal. 
Watts  exposes  with  well-merited  rebuke  a  gross  instance  of  pious  fraud 
in  Burnet,  who  advised  preachers  to  teach  the  eternity  of  future  punish- 
ment whether  they  believed  it  or  not.^  It  is  by  such  a  course  that  error 
and  superstition  reign,  that  truckling  conformity,  intellectual  disloyalty, 
moral  indijBference,  vice,  and  infidelity,  abound.  It  is  practical  atheism, 
debauchery  of  conscience,  and  genuine  spiritual  death.  Besides,  the 
course  we  are  characterizing  is  actually  as  inexpedient  in  practice  as  it  is 
wrong  in  theory.  Experience  and  observation  show  it  to  be  as  pernicious 
in  its  result  as  it  is  immoral  in  its  origin.  Is  a  threat  efficacious  over  men 
in  proportion  to  its  intrinsic  terror,  or  in  proportion  as  it  is  personally 
felt  and  feared  by  them?  Do  the  menacing  penalties  of  a  sin  deter  a 
man  from  it  in  proportion  to  their  awfulness,  or  in  proportion  to  his 
belief  in  their  reality  and  unavoidableness  ?  Eternal  misery  would  be  a 
threat  of  infinite  frightfulness,  if  it  were  realized  and  believed.  But  it  is 
incredible.  Some  reject  it  with  indignation  and  an  impetuous  recoil  that 
sends  them  much  too  far  towards  antinomianism.  Others  let  it  float  in 
the  spectral  background  of  imagination,  the  faint  reflection  of  a  dis- 
agreeable and  fading  dream.  To  all  it  is  an  unreality.  An  earnest  belief 
in  a  sure  retribution  exactly  limited  to  desert  must  be  far  more  effective. 
If  an  individual  had  a  profound  conviction  that  for  every  sin  he  com- 
mitted he  must  suffer  a  million  centuries  of  inexpressible  anguish, — realiz- 
ing that  thought,  would  he  commit  a  sin  ? 

If  he  cannot  appreciate  that  enormous  penalty,  much  less  can  he  the 
infinite  one,  which  is  far  more  likely  to  shade  off  and  blur  out  into  a  vague 
and  remote  nothing.  Truth  is  an  expression  of  God's  will,  which  we  are 
bound  exclusively  to  accept  and  employ  regardless  of  consequences. 
When  we  do  th^t,  God,  the  author  of  truth,  is  himself  solely  responsible 
for  the  consequences.  But  when,  thinking  we  can  devise  something  that 
will  work  better,  we  use  some  theory  of  our  own,  we  are  responsible  for  the 
consequences.  Let  every  one  beware  how  he  ventures  to  assume  that 
dread  responsibility.  It  is  surely  folly  as  well  as  sin.  For  nothing  can 
work  so  well  as  truth,  the  simple,  calm,  living  truth,  which  is  a  chime  in 
the  infinite  harmony  of  morals  and  things.  It  is  only  the  morbid  melo- 
dramatic tastes  and  incompetencies  of  an  unfinished  culture  that  make 
men  think  otherwise.  The  magnificent  poetry  of  the  day  of  judgment — 
an  audience  of  five  hundred  thousand  millions  gathered  in  one  throng 
as  the  Judge  rises  to  pronounce  the  last  oration  over  a  dissolving  uni- 
verse— takes  possession  of  the  fancy,  and  people  conceive  it  so  vividly, 
and  are  so  moved  by  it,  that  they  think  they  see  it  to  be  true. 

Grant  for  a  moment  the  truth  of  the  conception  of  hell  as  a  physical 
world  of  fiery  torture  full  of  the  damned.  Suppose  the  scene  of  proba- 
tion over,  hell  filled  with  its  prisoners  shut  up,  banished  and  buried  in  the 
blackest  deeps  of  space.     Can  it  be  left  there  forever  ?     Can  it  be  that  the 


World  to  Come,  Disc.  XIII. 


DOCTRINE   OF   FUTURE   PUNISHMENT.  549 


roar  of  its  furnace  shall  rage  on,  and  the  wail  of  the  execrable  anguish 
ascend,  eternally?  Endeavor  to  realize  in  some  faint  degree. what  these 
questions  mean,  and  then  answer.  If  anybody  can  find  it  in  his  heart 
or  in  his  head  to  say  yes,  and  can  gloat  over  the  idea,  and  wish  to  have  it 
continually  brandished  in  terrorem  over  the  heads  of  the  people,  one  feels 
impelled  to  declare  that  he  of  all  men  the  most  needs  to  be  converted  to 
the  Christian  spirit.  An  unmitigated  hell  of  depravity,  pain,  and  horror, 
would  be  Satan's  victory  and  God's  defeat;  for  the  very  wish  of  a  Satanic 
being  must  be  for  the  everlasting  prevalence  of  sin  and  wretchedness. 
As  above  the  weltering  hosts  of  the  lost,  each  dreadful  second,  the  iron 
clock  of  hell  ticked  the  thunder-word  *'  eternity,"  how  would  the  devil  on 
his  sulphurous  dais  shout  in  triumph !  But  if  such  a  world  of  fire,  crowded 
with  the  writhing  damned,  ever  existed  at  all,  could  it  exist  forever? 

Could  the  saved  be  happy  and  passive  in  heaven  when  the  muffled  shrieks 
of  their  brethren,  faint  from  the  distance,  fell  on  their  ears?  In  tones 
of  love  and  pity  that  would  melt  the  very  mountains,  they  would  plead  with 
God  to  pardon  and  free  the  lost.  Many  a  mourning  lover  would  realize 
the  fable  of  the  Thracian  poet  who  wandered  into  Hades  searching  for  his 
Eurydice ;  many  a  heroic  son  would  emulate  the  legend  of  the  Grecian 
god  who  burst  through  the  iron  walls  of  Tartarus  and  rescued  his 
mother,  the  unfortunate  Semele,  and  led  her  in  triumph  up  to  heaven. 

Co^dd  the  angels  be  contented  when  they  contemplated  the  far-off  lurid 
orb  and  knew  the  agonies  that  fed  its  conscious  conflagration?  Their 
gentle  bosoms  would  be  racked  with  commiserating  pangs,  they  would  fly 
down  and  hover  around  that  anguished  world,  to  moisten  its  parched 
tongues  with  the  dropping  of  their  sympathetic  tears  and  to  cool  its  burn- 
ing brows  with  the  fanning  of  their  wings. 

Could  Christ  be  satisjiedf  he  who  once  was  rich  but  for  our  sakes  became 
poor  ?  he  whose  loving  soul  breathed  itself  forth  in  the  tender  words,  "  Come 
unto  me,  all  ye  that  labor  and  are  heavy  laden,  and  I  will  give  you  rest"  ? 
he  who  poured  his  blood  on  Judea's  awful  summit,  be  satisfied?  Not 
until  he  had  tried  the  efficacy  of  ten  thousand  fresh  crucifixions,  on  as 
many  new  Calvaries,  would  he  rest. 

Could  God  suffer  it?  God!  with  the  full  rivers  of  superfluous  bliss  roll- 
ing around  thy  throne,  couldst  thou  look  down  and  hear  thy  creatures 
calling  thee  Father,  and  see  them  plunging  in  a  sea  of  fire  eternally — 
eternally — eternally — and  never  speak  the  pardoning  word  ?  It  would 
not  be  like  thee,  it  would  be  like  thine  adversary,  to  do  that.  Not  so 
wouldst  thou  do.  But  if  Satan  had  millions  of  prodigals,  snatched  from 
the  fold  of  thy  family,  shut  up  and  tortured  in  hell,  paternal  yearnings 
after  them  would  fill  thy  heart.  Love's  smiles  would  light  the  dread 
abyss  where  they  groan.  Pity's  tears  would  fall  over  it,  shattered  by  the 
radiance  into  rainbows.  And  through  that  illumination  Thou  wouldst 
descend,  marching  beneath  the  arch  of  its  triumphal  glories  to  the 
rescue  of  thy  children  !  Therefore  we  rest  in  hope,  knowing  that  "Thou 
wilt  not  leave  our  souls  in  hell." 


550  THE  FIVE  THEORETIC  MODES  OF  SALVATION. 


CHAPTEK    V. 

THE    FIVE   THEORETIC   MODES    OF   SALVATION. 

The  conceptions  and  fore-feelings  of  immortality  which  men  have 
entertained  have  generally  been  accompanied  by  a  sense  of  uncertainty 
in  regard  to  the  nature  of  that  inheritance, — by  a  perception  of  con- 
tingent conditions,  yielding  a  twofold  fate  of  bliss  and  woe,  poised  on 
the  perilous  hinge  of  circumstance  or  freedom.  Almost  as  often  and 
profoundly,  indeed,  as  man  has  thought  that  he  should  live  hereafter, 
that  idea  has  been  followed  by  the  belief  that  if,  on  the  one  hand,  salvation 
gleamed  for  him  in  the  possible  sky,  on  the  other  hand  perdition  yawned 
for  him  in  the  probable  abyss.  Heaven  and  Hell  are  the  light-side  and 
shade-side  of  the  doctrine  of  a  future  life.  Few  questions  are  more 
interesting,  as  none  can  be  more  important,  than  that  inquiry  which  is 
about  the  salvation  of  the  soul.  The  inherent  reach  of  this  inquiry,  and 
the  extent  of  its  philosophical  and  literary  history,  are  great.  But,  by 
arranging  under  certain  heads  the  various  principal  schemes  of  salvation 
which  Christian  teachers  have  from  time  to  time  presented  for  popular 
acceptance,  and  passing  them  before  the  mind  in  order  and  in  mutual 
lights,  we  can  very  much  narrow  the  space  required  to  exhibit  and  dis- 
cuss them.  When  the  word  "  salvation'^  occurs  in  the  following  investiga- 
tion, it  means — unless  something  different  be  shown  by  the  'context — the 
removal  of  the  soul's  doom  to  misery  beyond  the  grave,  and  the  securing 
of  its  future  blessedness.  Heaven  and  hell  are  terms  employed  with 
wide  latitude  and  fluctuating  boundaries  of  literal  and  figurative  mean- 
ing ;  but  their  essential  force  is  simply  a  future  life  of  wretchedness,  a 
future  life  of  joy ;  and  salvation,  in  its  prevailing  theological  sense,  is  the 
avoidance  of  that  and  the  gaining  of  this.  We  shall  not  attempt  to 
present  the  different  theories  of  redemption  in  their  historical  order  of 
development,  or  to  give  an  exhaustive  account  of  their  diversified  pre- 
valence, but  shall  arrange  them  with  reference  to  the  most  perspicuous 
exhibition  of  their  logical  contents  and  practical  bearings. 

The  first  scheme  of  Christian  salvation  to  be  noticed  is  the  one  by 
which  it  is  represented  that  the  interference  and  suffering  of  Christ,  in 
itself,  unconditionally  saved  all  souls  and  emptied  hell  forever.  This 
theory  arose  in  the  minds  of  those  who  received  it  as  the  natural  and 
consistent  completion  of  the  view  they  held  concerning  the  nature  and 
consequences  of  the  fall  of  Adam,  the  cause  and  extent  of  the  lost  state 
of  man.  Adam,  as  the  federal  head  of  humanity,  represented  and  acted 
for  his  whole  race :  the  responsibility  of  his  decision  rested,  the  conse- 


THE  FIVE    THEORETIC  MODES  OF  SALVATION.  551 


quences  of  his  conduct  would  legitimately  descend,  it  was  thought,  upon 
all  mankind.  If  he  had  kept  himself  obedient  through  that  easy  yet 
tremendous  probation  in  Eden,  he  and  all  his  children  would  have  lived 
on  earth  eternally  in  perfect  bliss.  But,  violating  the  commandment  of 
Grod,  the  burden  of  sin,  with  its  terrible  penalty,  fell  on  him  and  his 
posterity.  Every  human  being  was  henceforth  to  be  alien  from  the  love 
of  goodness  and  from  the  favor  of  God,  hopelessly  condemned  to  death 
and  the  pains  of  hell.  The  sin  of  Adam,  it  was  believed,  thoroughly 
corrupted  the  nature  of  man,  and  incapacitated  him  from  all  successful 
efforts  to  save  his  soul  from  its  awful  doom.  The  infinite  majesty  of 
God's  will,  the  law  of  the  universe,  had  been  insulted  by  disobedience. 
The  only  just  retribution  was  the  suflPering  of  an  endless  death.  The 
adamantine  sanctities  of  God's  government  made  forgiveness  impossible. 
Thus  all  men  were  lost,  to  be  the  prey  of  blackness,  and  fire,  and  the 
undying  worm,  through  the  remediless  ages  of  eternity.  Just  then  God 
had  pity  on  the  souls  he  had  made,  and  himself  came  to  the  rescue.  In 
the  person  of  Christ,  he  came  into  the  world  as  a  man,  and  freely  took 
upon  himself  the  infinite  debt  of  man's  sins,  by  his  death  on  the  cross 
expiated  all  offences,  satisfied  the  claims  of  offended  justice,  vindicated 
the  inexpressible  sacredness  of  the  law,  and,  at  the  same  time,  opened  a 
way  by  which  a  full  and  free  reconciliation  was  extended  to  all.  "When 
the  blood  of  Jesus  flowed  over  the  cross,  it  purchased  the  ransom  of 
every  sinner.  As  Jerome  says,  "  it  quenched  the  flaming  sword  at  the 
entrance  of  Paradise."  The  weary  multitude  of  captives  rose  from  their 
bed,  shook  off  the  fetters  and  stains  of  the  pit,  and  made  the  cope  of 
heaven  snowy  with  their  white-winged  ascent.  The  prison-house  of  the 
devil  and  his  angels  should  be  used  no  more  to  confine  the  guilty  souls 
of  men.^  Their  guilt  was  all  washed  away  in  the  blood  of  the  Lamb. 
Their  spirits,  without  exception,  should  follow  to  the  right  hand  of  the 
Father,  in  the  way  marked  out  by  the  ascending  Eedeemer.  This  is  the 
first  form  of  Universalism, — the  form  in  which  it  was  held  by  several  of 
the  Fathers  in  the  earlier  ages  of  the  Church,  and  by  the  pioneers  of 
that  doctrine  in  modern  times.  Cyril  of  Jerusalem  says,  "  Christ  went 
into  the  under-world  alone,  but  came  out  with  many.'^"^  Cyril  of  Alexandria 
says  that  when  Christ  ascended  from  the  under-world  he  "emptied 
it,  and  left  the  devil  there  utterly  alone."^  The  opinion  that  the 
whole  population  of  Hades  was  released,  is  found  in  the  lists  of  ancient 
heresies.*  It  was  advanced  by  Clement,  an  Irish  priest,  antagonist  of 
Boniface  the  famous  Archbishop  of  Mentz,  in  the  middle  of  the  eighth 
century.  He  was  deposed  by  the  Council  of  Soissons,  and  afterwards 
anathematized  by  Pope  Zachary.  Gregory  the  Great  also  refers  in  one 
of  his  letters  with  extreme  severity  to  two  ecclesiastics,  contemporaries 
of  his  own,  who  held  the  same  b(6lief.     Indeed,  this  conclusion  is  a 


1  Doederlein,  De  Redemptioue  a  Potestate  Diaboli.    In  Opusc.  Theolog. 

2  Catechesis  xiv.  9.  3  De  Testis  Paschalibus,  homilia  vii.         *  Augustine.  De  Haeresibus,  Ixxix. 


552  THE   FIVE   THEORETIC  MODES  OF  SALVATION. 


necessary  result  of  a  consistent  development  of  the  creed  of  the  Ortho- 
dox Church,  so  called.  By  the  sin  of  one,  even  Adam,  through  the 
working  of  absolute  justice,  hell  became  the  portion  of  all,  irrespective 
of  any  fault  or  virtue  of  theirs;  so,  by  the  voluntary  sacrifice,  the 
infinite  atonement,  of  one,  even  Christ,  through  the  unspeakable  mercy 
of  God,  salvation  was  effected  for  all,  irrespective  of  any  virtue  or  fault 
of  theirs.  One  member  of  the  scheme  is  the  exact  counterpoise  of  the 
other ;  one  doctrine  cries  out  for  and  necessitates  the  other.  Those  who 
accept  the  commonly-received  dogmas  of  original  sin,  total  depravity, 
and  universal  condemnation  entailed  upon  all  men  in  lineal  descent  fi?om 
Adam,  and  the  dogmas  of  the  Trinity,  the  Incarnation,  and  the  Vicarious 
Atonement,  are  bound,  by  all  the  constructions  of  logic,  to  accept  the 
scheme  of  salvation  just  set  forth, — namely,  that  the  death  of  Christ 
secured  the  deliverance  of  all  unconditionally.  We  do  not  believe  that 
doctrine,  only  because  we  do  not  believe  the  other  associated  doctrines 
out  of  which  it  springs  and  of  whose  system  it  is  the  complement.  The 
reasons  why  we  do  not  believe  that  our  race  fell  into  helpless  depravity 
and  ruin  in  the  sin  of  the  first  man  are,  in  essence,  briefly  these : — First, 
we  have  never  been  able  to  perceive  any  proof  whatever  of  the  truth  of 
that  dogma ;  and  certainly  the  onics  prohatidi  rests  on  the  side  of  such  an 
assumption.  It  arose  partially  from  a  misinterpretation  of  the  language 
of  the  Bible ;  and  so  far  as  it  has  a  basis  in  Scripture,  we  are  compelled 
by  force  of  evidence  to  regard  it  as  a  Jewish  adoption  of  a  pagan  error 
without  authority.  Secondly,  this  doctrinal  system  seems  to  us  equally 
irreconcilable  with  history  and  with  ethics :  it  seems  to  trample  on  the 
surest  convictions  of  reason  and  conscience,  and  spurn  the  clearest  princi- 
ples of  nature  and  religion, — to  blacken  and  load  the  heart  and  doom  of 
man  with  a  mountain  of  gratuitous  horror,  and  shroud  the  face  and 
throne  of  God  in  a  pall  of  wilful  barbarity.  How  can  men  be  guilty 
of  a  sin  committed  thousands  of  years  before  they  were  born,  and  deserve 
to  be  sent  to  hopeless  hell  for  it?  What  justice  is  there  in  putting  on 
one  sinless  head  the  demerits  of  a  world  of  reprobates,  and  then  letting 
the  criminal  go  free  because  the  innocent  has  suffered?  A  third  objec- 
tion to  this  whole  view — an  objection  which,  if  sustained,  will  utterly 
annihilate  it — is  this: — It  is  quite  possible  that,  momentous  as  is  the 
part  he  has  played  in  theology,  the  Biblical  Adam  is  not  at  all  a  his- 
torical personage,  but  only  a  significant  figment  of  poetry.  The  common 
belief  of  the  most  authoritative  men  of  science,  that  the  human  race  has 
existed  on  this  earth  for  a  vastly  longer  period  than  the  Hebrew  state- 
ment affirms,  may  yet  be  completely  established.  It  may  also  yet  be 
acknowledged  that  each  distinct  race  of  men  had  its  own  Adam.^  Then 
the  dogmatic  theology,  based  on  the  fall  of  our  entire  race  into  perdition 
in  its  primary  representative,  will,  of  course,  crumble. 


6  Burdach,  Carus,  Oken,  Bayrhoffer,  Agassiz.  See  Bunsen,  Christianity  and  Mankind,  vol.  iv.  p.  28 ; 
Nott  and  Gliddon,  Types  of  Mankind,  p.  338. 


THE   FIVE   THEORETIC  MODES   OF  SALVATION.  553 


The  second  doctrine  of  Christian  salvation  is  a  modification  and  limita- 
tion of  the  previous  one.  This  theory,  like  the  former,  presupposes  that 
a  burden  of  original  sin  and  natural  depravity  transmitted  from  the  first 
man  had  doomed,  and,  unless  prevented  in  some  supernatural  manner, 
would  forever  press,  all  souls  down  to  the  realms  of  ruin  and  woe ;  also 
that  an  infinite  graciousness  in  the  bosom  of  the  Godhead  led  Christ  to 
offer  himself  as  an  expiation  for  the  sins,  an  atoning  substitute  for  the 
condemnation,  of  men.  But,  according  to  the  present  view,  this  inter- 
ference of  Christ  did  not  by  itself  save  the  lost:  it  only  removed  the 
otherwise  insuperable  bar  to  forgiveness,  and  presented  to  a  chosen  por- 
tion of  mankind  the  means  of  experiencing  a  condition  upon  the  realiza- 
tion of  which,  in  each  individual  case,  the  certainty  of  salvation  depends. 
That  condition  is  a  mysterious  conversion,  stirring  the  depths  of  the  soul 
through  an  inspired  faith  in  personal  election  by  the  unchanging  decree 
of  God.  The  difference,  then,  in  a  word,  between  the  two  methods  of 
salvation  thus  far  explained,  is  this: — While  both  assume  that  mankind 
are  doomed  to  death  and  hell  in  consequence  of  the  sin  of  Adam,  the 
one  asserts  that  the  interference  of  Christ  of  itself  saved  all  souls,  the 
other  asserts  that  that  interference  cannot  save  any  soul  except  those 
whom  God,  of  his  sovereign  pleasure,  had  from  eternity  arbitrarily 
elected.®  This  scheme  grew  directly  out  of  the  dogma  of  fatalism,  which 
sinks  human  freedom  in  Divine  predestination.  God  having  solely  of 
his  own  will  foreordained  that  a  certain  number  of  mankind  should  be 
saved,  Christ  died  in  order  to  pay  the  penalty  of  their  sins  and  render 
it  possible  for  them  to  be  forgiven  and  taken  into  heaven  without  vio- 
lating the  awful  bond  of  justice.  The  benefits  of  the  atonement,  there- 
fore, are  limited  to  the  elect.  Nor  is  this  to  be  regarded  as  an  act  of 
severity ;  on  the  contrary,  it  is  an  act  of  unspeakable  benevolence.  For 
by  the  sin  of  Adam  the  whole  race  of  men,  without  exception,  were 
hateful  to  God,  and  justly  sentenced  to  eternal  damnation.  When,  con- 
sequently, he  devised  a  plan  of  redemption  by  which  he  could  himself 
bear  the  guilt,  and  suffer  the  agony,  and  pay  the  debt  of  a  few,  and  thus 
ransom  them  from  their  doom,  the  reprobates  who  were  left  had  no  right 
to  complain,  but  the  chosen  were  a  monument  of  disinterested  love, — 
because  all  alike  deserved  the  endless  tortures  of  hell.  According  to 
this  conception,  all  men  being  by  their  ancestral  act  and  inherited  nature 
irretrievably  lost,  God's  arbitrary  pleasure  was  the  cause,  Christ's  volun- 
tary death  was  the  means,  by  which  a  certain  number  were  to  be  saved. 
What  individuals  should  compose  this  portion  of  the  race,  was  de- 
termined from  eternity  beyond  all  contingencies.  The  effect  of  faith 
and  conversion,  and  of  the  new  birth,  is  not  to  save  the  soul,  but  simply  to 
convince  the  soul  that  it  is  saved.  That  is  to  say,  a  regenerating  belief 
and  love  is  not  the  efficient  cause,  it  is  merely  the  revealed  assurance,  of 
salvation,  proving  to  the  soul  that  feels  it,  by  the  testimony  of  the  Holy 

6  Confession  of  Faith  of  Westminster  Divines,  ch.  iii.  sect.  3. 


554  THE  FIVE   THEORETIC   MODES   OF  SALVATION. 


Spirit,  that  it  is  of  the  chosen  number.  The  preaching  of  the  gospel  is  to 
be  extended  everywhere,  not  for  the  purpose  of  saving  those  who  would 
otherwise  be  lost,  but  because  its  presentation  will  awaken  in  the  elect, 
and  in  them  alone,  that  responsive  experience  which  will  reveal  their  elec- 
tion to  them,  and  make  them  sure  of  it,  already  foretasting  it;  though  it  is 
thought  that  no  one  can  be  saved  who  is  ignorant  of  the  gospel:  it  is 
mysteriously  ordered  that  the  terms  of  the  covenant  shall  he  preached  to  all 
the  elect.  There  are  correlated  complexities,  miracles,  absurdities,  in- 
wrought with  the  whole  theory,  inseparable  from  it.  The  violence  it 
does  to  nature,  to  thought,  to  love,  to  morals,  its  arbitrariness,  its  me- 
chanical form,  the  wrenching  exegesis  by  which  alone  it  can  be  forced 
from  the  Bible,'  its  glaring  partiality  and  eternal  cruelty,  are  its  suffi- 
cient refutation  and  condemnation.  If  the  death  of  Christ  has  such 
wondrous  saving  efficacy,  and  nothing  else  has,  what  keeps  him  from 
dying  again  to  convince  the  unbelieving  and  to  save  the  lost?  What 
man  is  there  who,  if  he  knew  that,  after  thirty  years  of  suffering  termi- 
nated by  a  fearful  death,  he  should  rise  again  into  boundless  bliss  and 
glory  while  rapt  infinitude  rung  with  the  pseans  of  an  applauding  uni- 
verse, and  that  by  means  of  his  humiliation  he  could  redeem  countless 
millions  from  eternal  torture,  would  not  with  a  joyous  spring  undertake 
the  task?     And  is  a  common  man  better  than  Christ? 

The  third  general  plan  of  Christian  salvation  which  we  are  to  consider 
differs  from  the  foregoing  one  in  several  essential  particulars.  It  affirms 
the  free  will  of  man  in  opposition  to  a  fatal  predestination.  It  declares 
that  the  atonement  is  sufficient  to  redeem  not  only  a  portion  of  our  race, 
but  all  who  will  put  themselves  in  right  spiritual  relations  with  it.  In.a 
word,  while  it  admits  that  some  will  actually  be  lost  forever,  it  asserts 
that  no  one  is  doomed  to  be  lost,  but  that  the  offer  of  pardon  is  made  to 
every  soul,  and  that  every  one  has  power  to  accept  or  reject  it.  The 
sacrifice  of  the  incarnate  Deity  vindicated  the  majesty  of  the  law, 
appeased  the  wrath  of  Cod,  and  purchased  his  saving  favor  towards  all 
who,  by  a  sound  and  earnest  faith,  seize  the  proffered  justification,  throw 
off  all  reliance  on  their  own  works,  and  present  themselves  before  the 
throne  of  mercy  clothed  in  the  righteousness  and  sprinkled  with  the 
blood  of  Christ.  Here  the  appropriation  of  the  merits  of  Christ,  through 
an  orthodox  and  vivifying  faith,  is  the  real  cause  as  well  as  the  experi- 
mental assurance  of  salvation.  This  is  free  to  all.  As  the  brazen  ser- 
pent was  hoisted  in  the  wilderness,  and  the  scorpion-bitten  Israelites 
invited  to  look  on  it  and  be  healed,  so  the  crucified  God  is  lifted  up,  and 
all  men,  everywhere,  are  urged  to  kneel  before  him,  accept  his  atonement, 
and  thus  enable  his  righteousness  to  be  imputed  to  them,  and  their  souls 
to  be  saved.  The  vital  condition  of  salvation  is  an  appropriating  faith  in 
the  vicarious  atonement.    Without  this  no  one  can  be  saved.     Thus  with 


T  Schweizer,  Die  Lehre  des  Apostels  Paulus  vom  erlosenden  Tode  Christi.    Theologische  Studien  uiid 
Kritiken,  Jalirg.  1858,  heft  3. 


THE  FIVE  THEORETIC  MODES  OF  SALVATION.  555 


one  word  and  a  single  breath  wJiole  nations  and  races  are  whiffed  into 
hell.  All  that  the  good-hearted  Luther  could  venture  to  say  of  Cicero, 
whom  he  deeply  admired  and  loved,  was  the  kind  ejaculation,  "I  hope 
God  will  be  merciful  to  him  V  To  those  who  appreciate  it  with  hostility, 
and  look  on  all  things  in  its  light,  the  thought  that  there  can  be  no 
salvation  except  by  belief  in  the  expiatory  death  of  Christ,  hopelessly 
dooming  all  the  heathen,^  and  all  infant  children,  unless  baptized  in  a  proxy 
faith,®  builds  an  altar  of  blood  among  the  stars  and  makes  the  universe 
reek  with  horror.  Other  crimes,  though  stained  through  with  mid- 
night dyes  and  heaped  up  to  the  brim  of  outrageous  guilt,  may  be  freely 
forgiven  to  him  who  comes  heartily  to  credit  the  vicarious  death  of  the 
Savior ;  but  he  who  does  not  trust  in  that,  though  virtuous  as  man  can 
be,  must  depart  into  the  unappeasable  fires.  "Why  this  unintelligible 
crime  of  not  seeing  the  atonement  happens  to  be  the  only  sin  for  which 
there  is  no  atonement,  it  is  impossible  to  say."  Though  this  view  of  the 
method,  extent,  and  conditions  of  redemption  is  less  revolting  and  in- 
credible than  the  other,  still,  it  does  not  seem  to  us  that  any  person 
whose  mental  and  moral  nature  is  unprejudiced,  healthy,  and  en- 
lightened, and  who  will  patiently  study  the  subject,  can  possibly  accept 
either  of  them.  The  leading  assumed  doctrines  common  to  them,  out 
of  which  they  severally  spring,  and  on  which  they  both  rest,  are  not  only 
unsupported  by  adequate  proofs,  but  really  have  no  evidence  at  all,  and 
are  absurd  in  themselves,  confounding  the  broadest  distinctions  in 
morals,  and  subverting  the  best-established  principles  of  natural  religion.^® 
The  fourth  scheme  of  Christian  salvation  is  that  which  predicates  the 
power  of  insuring  souls  from  hell  solely  of  the  Church.  This  is  the 
sacramental  theory.  It  is  assumed  that,  in  the  state  of  nature  subsequent 
to  the  transgression  and  fall  of  Adam,  all  men  are  alienated  from  God, 
and  by  the  universal  original  sin  universally  exposed  to  damnation, — 
indeed,  the  helpless  victims  of  eternal  misery.  In  the  fulness  of  time, 
Christ  appeared,  and  offered  himself  to  suffer  in  their  stead  to  secure 
their  deliverance.  His  death  cancelled  the  whole  sum  of  original  sin,  and 
only  that,  thus  taking  away  the  absolute  impossibility  of  salvation,  and 
leaving  every  man  in  the  world  free  to  stand  or  fall,  incur  hell  or  win 
heaven,  by  his  personal  merits.  From  that  time  any  person  who  lived  a 
perfectly  holy  life — which  no  man  could  find  practically  possible — thereby 
secured  eternal  blessedness ;  but  the  moment  he  fell  into  a  single  sin, 
however  trivial,  he  sealed  his  condemnation:  Christ's  sacrifice,  as  was 
just  said,  merely  removed  the  transmitted  burden  of  original  sin  from 
all  mankind,  but  made  no  provision  for  their  personal  sins,  so  that 
practically,  all  men  being  voluntary  as  well  as  hereditary  sinners,  their 


8  Bretschneider,  Entwickelung  der  Dogmatik,  sect,  112,  No9.  37-50. 

9  So  affirmed  by-  the  CJouncil  of  Carthage,  Canon  II. 

10  The  violence  done  to  moral  reason  by  these  views  is  powerfully  exposed  in  Bushnell's  Discourse 
©c  the  Atonement :  God  in  Christ,  pp.  193-202. 


556  THE   FIVE  THEORETIC  MODES  OF  SALVATION. 


condition  was  as  bad  as  before:  they  were  surely  lost.  To  meet  this 
state  of  the  case,  the  Church,  whose  priests,  it  is  claimed,  are  the  repre- 
sentatives of  Christ,  and  whose  head  is  the  vicegerent  of  God  oh  earth, 
was  empowered  by  the  celebration  of  the  mass  to  re-enact,  as  often  as  it 
pleased,  the  tragedy  of  the  crucifixion.  In  this  service  Christ  is  supposed 
literally  to  be  put  to  death  afresh,  and  the  merit  of  his  substitutional 
suiFerings  is  supposed  to  be  placed  to  the  account  of  the  Church.^1 
As  Sir  Henry  Wotton  says, — 

"One  rosy  drop  from  Jesus'  heart 
Was  worlds  of  seas  to  quench  God's  ire." 

In  one  of  the  Decretals  of  Clement  VI.,  called  "  Extravagants,"  it  is 
asserted  that  "one  drop  of  Christ's  blood  [una  guttula  sanguinis]  being  suffi- 
cient to  redeem  the  whole  human  race,  the  remaining  quantity  which 
was  shed  in  the  garden  and  on  the  cross  was  left  as  a  legacy  to  the 
Church,  to  be  a  treasure  whence  indulgences  were*  to  be  drawn  and 
administered  by  the  Roman  pontiffs."  Furthermore,  saints  and  martyrs, 
by  their  constant  self-denial,  voluntary  sufferings,  penances,  and  prayers, 
like  Christ,  do  more  good  works  than  are  necessary  for  their  own  salva- 
tion ;  and  the  balance  of  merit — the  works  of  supererogation — is  likewise 
accredited  to  the  Church.  In  this  way  a  great  reserved  fund  of  merits 
is  placed  at  the  disposal  of  the  priests.  At  their  pleasure  they  can  draw 
upon  this  vicarious  treasure  and  substitute  it  in  place  of  the  deserved 
penalties  of  the  guilty,  and  thus  absolve  them  and  effect  the  salvation 
of  their  souls.  All  this  dread  machinery  is  in  the  sole  power  of  the 
Church.  Outside  of  her  pale,  heretics,  heathen,  all  alike,  are  unalterably 
doomed  to  hell.  But  whoso  will  acknowledge  her  authority,  confess  his 
sins,  receive  the  sacrament  of  baptism,  partake  of  the  eucharist,  obey 
the  priests,  shall  be  infallibly  saved.  The  Church  declares  that  those 
who  neglect  to  submit  to  her  power  and  observe  her  rites  are  lost,  by 
excommunicating  such  every  year  just  before  Easter,  thereby  typifying 
that  they  shall  have  no  part  in  the  resurrection  and  ascension.  The 
scheme  of  salvation  just  exhibited  we  reject  as  alike  unwarranted  by  the 
Scriptures,  absurd  to  reason,  absurd  to  conscience,  fraught  with  evil  prac- 
tices, and  traceable  in  history  through  the  gradual  and  corrupt  growths 
of  the  dogmatic  policy  of  an  interested  body.  There  is  not  one  text  in  the 
Bible  which  affords  real  argument,  credit,  or  countenance  to  the  haughty 
pretensions  of  a  Church  to  retain  or  absolve  guilt,  to  have  the  exclusive  con- 
trol of  the  tangible  keys  of  heaven  and  hell.  It  is  incredible  to  a  free  and 
intelligent  mind  that  the  opposing  fates  forever  of  hundreds  of  millions  of 
men  should  turn  on  a  mere  accident  of  time  and  place,  or  at  best  on  the 
moral  contingence  of  their  acknowledging  or  denying  the  doubtful  authority 
of  a  tyrannical  hierarchy, — a  mere  matter  of  form  and  profession,  inde- 
pendent of  their  lives  and  characters,  and  of  no  spiritual  worth  at  all.    One 

11  Thomas  Aquinas,  Summa,  Suppl.  pars  iii.  qu.  25,  art.  1. 


THE   FIVE   THEORETIC   MODES   OF   SALVATION.  557 


is  here  reminded  of  a  passage  in  Plutarch's  Essay  "How  a  Young  Man 
ought  to  hear  Poems."  The  lines  in  Sophocles  which  declare  that  the 
initiates  in  the  Mysteries  shall  be  happy  in  the  future  life,  but  that  all  others 
shall  be  wretched,  having  been  read  to  Diogenes,  he  exclaimed,  "What! 
Shall  the  condition  of  Panteecion,  the  notorious  robber,  be  better  after 
death  than  that  of  Epaminondas,  merely  because  he  was  initiated  in  the 
Mysteries?"  It  is  also  a  shocking  violence  to  common  sense,  and  to  all 
proper  appreciation  of  spiritual  realities,  to  imagine  the  gross  mechanical 
transference  of  blame  and  merit  mutually  between  the  bad  and  the  good, 
— as  if  moral  qualities  were  not  personal,  but  might  be  shifted  about  at 
will  by  pecuniary  considerations,  as.  the  accounts  in  the  debt  and  credit 
columns  of  a  ledger.  The  theoretic  falsities  of  such  a  scheme  are  as 
numerous  and  evident  as  its  practical  abuses  have  been  enormous  and 
notorious.  How  ridiculous  this  ritual  fetch  to  snatch  souls  from  perdition 
appears  as  stated  by  Julian  against  Augustine!  "God  and  the  devil, 
then,  have  entered  into  a  covenant,  that  what  is  born  the  devil  shall 
have,  and  what  is  baptized  God  shall  have!"^^  "We  hesitate  not  to  stake 
the  argument  on  one  question.  If  there  be  no  salvation  save  by  believ- 
ing  and  accepting  the  sacraments  with  the  authority  of  the  Eomanist 
or  the  Episcopalian  Church,  then  less  than  one  in  a  hundred  thou- 
sand of  the  world's  population  thus  far  can  be  saved.  Death  steadily 
showers  into  hell,  age  after  age,  an  overwhelming  proportion  of  the  souls 
of  all  mankind, — a  rain-storm  of  agonized  drops  of  immortality  to  feed 
and  freshen  the  quenchless  fires  of  damnation.  Who  can  believe  it, 
knowing  what  it  is  that  he  believes? 

We  advance  next  to  a  system  of  Christian  salvation  as  remarkable  for 
its  simplicity,  boldness,  and  instinctive  benevolence  as  those  we  have 
previously  examined  are  for  complexity,  unnaturalness,  and  severity. 
The  theory  referred  to  promises  the  natural  and  inevitable  salvation  of 
every  created  soul.  It  bases  itself  on  two  positions, — the  denial  that 
men  are  ever  lost,  except  partially  and  temporarily,  and  the  exhibition 
of  the  irresistible  power,  perfect  wisdom,  and  infinite  goodness  of  God. 
The  advocates  of  this  doctrine  point  first  to  observation  and  experience, 
and  declare  that  no  person  is  totally  reprobate, — that  every  one  is  salva- 
ble;  those  most  corrupt  and  abandoned  to  wickedness,  unbelief,  and 
hardness,  have  jtet  a  spark  that  may  be  kindled,  a  fount  that  may  be 
made  to  gush,  unto  the  illumination  and  purification  of  the  whole  being. 
A  stray  word,  an  unknown  influence,  a  breath  of  the  Spirit,  is  continually 
efiecting  such  changes,  such  salvations.  True,  there  are  many  fettered 
by  vices,  torn  by  sins,  ploughed  by  the  caustic  shares  of  remorse,  lost  to 
peaceful  freedom,  lost  to  spiritual  joys,  lost  to  the  sweet,  calm  raptures 
of  religious  belief  and  love,  and,  in  that  sense,  plunged  in  damnation. 
But  this,  they  say,  is  the  only  hell  there  is.    At  the  longest,  it  can  endure 


W  Julian,  lib.  vi.  ix. 
36 


558  THE  FIVE  THEORETIC  MODES  OF  SALVATION. 


but  for  the  night  of  this  life :  deliverance  and  blessedness  come  with  the 
morning  dawn  of  a  better  world.  Exact  retributions  are  awarded  to  all 
iniquity  here;  so  that  at  the  termination  of  the  present  state  there  is 
nothing  to  prevent  the  flowing  of  an  equal  bliss  impartially  over  all. 
The  substantive  faculties  and  forces  of  the  soul  are  always  good  and  right : 
only  their  action  is  perverted  to  evil."  This  perversion  will  cease  with 
the  accidents  of  the  present  state ;  and  thus  death  is  the  door  to  salvation. 
God's  desires  and  intentions  for  his  creatures,  again  they  argue,  must  be 
purely  gracious  a]\d  blessed ;  for  Nature,  the  Bible,  and  the  Soul  blend 
their  ultimate  teachings  in  one  affirmation  that  he  is  Love.  Being  omnipo- 
tent and  of  perfect  wisdom,  nothing  can  withstand  his  decrees  or  thwart 
his  plans.  His  purpose,  of  course,  must  be  fulfilled.  There  is  every 
thing  to  prove,  and  nothing,  rightly  understood,  to  disprove,  that  that 
purpose  is  the  eternal  blessedness  of  all  his  intelligent  offspring  after 
death.  Therefore,  they  think  they  are  justified  in  concluding,  the  laws 
of  nature,  God's  regular  habits  and  course  of  government,  the  normal 
arrangement  and  process  of  things,  will  of  themselves  work  out  the  in- 
evitable salvation  of  all  mankind.  After  the  uproar  and  darkness,  the 
peril  and  fear,  of  a  tempestuous  night,  the  all-embracing  smile  of  daylight 
gradually  spreads  over  the  world,  and  the  turmoil  silently  subsides,  and 
the  scene  sleeps.  So  after  the  sins  and  miseries,  the  condemnation  and 
hell,  of  this  state  of  existence,  shall  succeed  the  redemption,  the  holi- 
ness and  happy  peace,  of  heaven,  into  which  all  pass  by  the  order  of 
nature,  the  original  and  undisturbed  arrangement  of  the  creative  Father. 
This  view  is  advanced  by  some  on  grounds  both  of  revelation  and  reason. 
It  is  the  doctrine  of  those  Beghards  who  taught  that  *'  there  is  neither 
hell  nor  purgatory ;  that  no  one  is  damned,  neither  Jew  nor  Saracen, 
because  on  the  death  of  the  body  the  soul  returns  to  God."^*  But  the 
proper  doctrine  of  the  Universalist  denomination  is  founded  directly 
on  Scripture,  and  seems  now  to  be  simply  the  absolute  certainty  of  final 
salvation  for  all.  Balfour  held  that  Christ,  in  obedience  to  the  will  of  God, 
secures  eternal  life  for  all  men  in  the  most  literal  manner,  by  causing 
the  resurrection  of  the  dead  from  their  otherwise  endless  sleep  in  the 
grave, — a  doctrine  nearly  or  quite  fossil  now.^^ 

It  will  be  noticed  that  by  this  view  salvation  is  an  unlimited  necessity, 
not  a  contingency, — a  boon  thrown  to  all,  and  which  no  one  has  povs'-er 
to  reject : — 

"  The  road  to  heaven  is  broader  than  the  world, 
And  deeper  than  the  kingdoms  of  the  dead ; 
And  up  its  ample  paths  the  nations  tread 
With  all  their  banners  furl'd." 

This  theory  contains  elements,  it  seems  to  us,  both  of  truth  and  false- 


13  Universalist  Quarterly  Review,  vol.  x.  art.  xvi. :  Character  and  its  Predicates. 
1*  Hagenbach,  Dogmengeschichte,  sect.  209,  note  14. 

15  See  Ballou,  Examination  of  the  Doctrine  of  Future  Punishment,  pp.  152-157t   Williamson,  Expo- 
sition of  Universalism,  Sermon  XI. :  Nature  of  Salvation.   Cobb,  Compend.  of  Divinity,  ch.  ix.  sect.  3. 


THE  FIVE  THEORETIC  MODES  OF  SALVATION.      559 


hood.  It  casts  off  gross  mistakes,  announces  some  fundamental  realities, 
overlooks,  perverts,  exaggerates,  some  essential  facts  in  the  case.  There 
is  so  much  in  it  that  is  grateful  and  beautiful  that  we  cannot  wonder  at 
its  reception  where  the  tender  instincts  of  the  heart  are  stronger  than 
the  stern  decisions  of  the  conscience,  where  the  kindly  sentiments  usurp 
the  province  of  the  critical  reason  and  sit  in  judgment  upon  evidence 
for  the  construction  of  a  dogmatic  creed.  We  cannot  accept  it  as  a  whole, 
cannot  admit  its  great  unqualified  conclusion,  not  only  because  there  is 
no  direct  evidence  for  it,  but  because  there  are  many  potent  presumptions 
against  it.  It  is  not  built  upon  the  facts  of  our  consciousness  and  present 
experience,  but  is  resolutely  constructed  in  defiance  of  them  by  an  arbitrary 
process  of  assumption  and  inference ;  for  since  God's  perfections  are  as  abso- 
lute now  as  they  ever  can  be,  and  he  now  permits  sin  and  misery,  there  is 
no  impossibility  that  they  will  be  permitted  for  a  season  hereafter.  If  they 
are  necessary  now,  they  may  be  necessary  hereafter.  An  experience  of 
salvation  by  all,  regardless  of  what  they  do  or  what  they  leave  undone, 
would  also  defeat  what  we  have  always  considered  the  chief  final  cause 
of  man, — namely,  the  self-determined  resistance  of  Evil  and  choice  of 
Good,  the  free  formation  of  virtuous  character.  The  plan  of  a  necessary 
and  indiscriminate  redemption  likewise  breaks  the  evident  continuity 
of  Hfe,  ignores  the  lineal  causative  power  of  experience,  whereby  each 
moment  partially  produces  and  moulds  the  next,  destroys  the  proba- 
tionary nature  of  our  lot,  and  palsies  the  strength  of  moraA  motive.  It 
is  furthermore  the  height  of  injustice,  awarding  to  all  men  the  same  con- 
dition, remorselessly  swallowing  up  their  infinite  differences,  making  sin 
and  virtue,  sloth  and  toil,  exactly  alike  in  the  end.  Whoso  earnestly 
embraces  the  theory,  and  meditates  much  upon  it,  and  reasons  closely,  j 
will  be  likely  to  become  an  Antinomian.  It  overlooks  the  loud,  omni- 
present hints  which  tell  us  that  the  present  state  is  incomplete  and  de- 
pendent, the  part  of  a  great  whole,  the  visible  segment  of  a  circle  whose 
complement  overarches  the  invisible  world  to  come,  where  future  corre- 
spondences and  fulnesses  will  satisfy  and  complete  present  claims  and 
deficiencies.  We  reject  this  scheme,  as  to  its  distinctive  feature,  for 
all  those  reasons  which  lead  us  to  accept  that  final  view  to  which  we 
now  turn. 

"The  theory  of  Christian  redemption  which  seems  to  us  correct,  repre- 
sents the  good  and  evil  forces  of  personal  character,  harmonious  or  dis- 
cordant with  the  mind  of  God,  as  the  conditions  of  salvation  or  of  repro- 
bation. Swedenborg,  who  teaches  that  man  in  the  future  state  is  the 
son  of  his  own  deeds  in  the  present  state,  says  he  once  saw  Melancthon 
in  hell,  writing,"  Faith  alone  saves,"  the  words  fading  out  as  fast  as  written, 
because  expressive  of  a  falsehood  !  It  is  not  belief,  but  love,  that  domi- 
nates the  soul, — not  a  mental  act,  but  a  spiritual  substance.  According  as 
the  realities  of  the  soul  are  what  they  should  be,  just  and  pure,  or  what 
they  should  not  be,  perverted  and  corrupt,  and  according  as  the  realities 
of  the  soul  are  in  right  relations  with  truth,  beauty,  goodness,  or  in 


560  THE   FIVE   THEORETIC   MODES   OF   SALVATION. 


vitiated  relations  with  them,  so,  and  to  that  extent,  is  the  soul  saved  or 
lost.  This  is  not  a  matter  of  arbitrary  determination  on  one  hand,  and 
of  helpless  submission  on  the  other :  it  is  a  matter  of  Divine  permission 
on  one  hand,  and  of  free,  though  sometimes  unintelligent  and  mistaken, 
choice  on  the  other.  The  only  perdition  is  to  be  out  of  tune  with  the 
right  constitution  and  exercise  of  things  and  rules.  That,  of  itself,  makes 
a  man  the  victim  of  guilt  and  wretchedness.  The  only  salvation  is  the 
restoration  of  the  balance  and  normal  efficiency  of  the  faculties,  the 
restoration  of  their  harmony  with  the  moral  law,  the  recommencement 
of  their  action  in  unison  with  the  will  of  God.  When  a  soul,  through 
its  exposure  and  freedom,  becomes  and  experiences  what  Grod  did  not 
intend  and  is  not  pleased  with,  what  his  creative  and  executive  arrange- 
ments are  not  purposely  ordered  for,  it  is,  for  the  time,  and  so  far  forth, 
lost.  It  is  saved,  when  knowledge  of  truth  illuminates  the  mind,  love 
of  goodness  warms  the  heart,  energy,  purity,  and  aspiration  fill  and 
animate  the  whole  being.  Then,  having  realized  in  its  experience  the 
purposes  of  Christ's  mission,  the  original  aims  of  its  existence,  it  rejoices 
in  the  favor  of  God.  In  the  harmonious  fruition  of  its  interng,!  efficien- 
cies and  external  relations,  all  things  work  together  for  good  unto  it, 
and  it  basks  in  the  beams  of  the  sun  of  immortality.  Perdition  and 
hell  are  the  condemnation  and  misery  instantaneously  deposited  in 
experience  whenever  and  wherever  a  perverted  and  corrupt  soul  touches 
its  relations  with  the  universe.  The  meeting  of  its  consciousness  with  the 
alienated  mournful  faces  of  things,  with  the  hostile  retributive  forces 
of  things,  produces  unrest  and  suffi^ring  with  the  same  natural  necessity 
that  the  meeting  of  certain  chemical  substances  deposits  poison  and 
bitterness.  Perdition  being  the  degradation  and  wretchedness  of  the 
soul  through  ingrained  falsehood,  vice,  impurity,  and  hardness,  salvation 
is  the  casting  out  of  these  evils,  and  the  replacing  them  with  truth,  right- 
eousness, a  holy  and  sensitive  life.  To  ransom  from  hell  and  translate  to 
heaven  is  not,  then,  so  much  to  deliver  from  a  local  dungeon  of  gnawing 
fires  and  worms,  and  bear  to  a  local  paradise  of  luxuries,  as  it  is  to  heal 
diseases  and  restore  health.  Hell  is  a  wrong,  diseased  condition  of  the 
soul,  its  indwelling  wretchedness  and  retribution,  wherever  it  may  be, 
as  when  the  light  of  day  tortures  a  sick  eye.  Heaven  is  a  right,  healthy 
condition  of  the  soul,  its  indwelling  integrity  and  concord,  in  whatever 
realms  it  may  reside,  as  when  the  sunshine  bathes  the  healthy  orb  of 
vision  with  delight.  Salvation  is  nothing  more  nor  less  than  the  har- 
monious blessedness  of  the  soul  by  the  fruition .  of  all  its  right  powers 
and  relations.  Eemove  a  man  who  is  writhing  in  the  agonies  of  some 
physical  disease,  from  his  desolate  hut  on  the  bleak  mountain-side  to  a 
gorgeous  palace  in  a  delicious  tropical  clime.  He  is  just  as  badly  off  as 
before.  He  is  still,  so  to  speak,  in  hell,  wherever  he  may  be  in  location. 
Cure  his  sickness,  and  then  he  is,  so  to  speak,  saved,  in  heaven.  It  is  so 
with  the  soul.  The  conditions  of  salvation  and  reprobation  are  not  arbi- 
trary, mechanical,  fickle,  but  are  the  interior  and  unalterable  laws  of 


THE   FIVE   THEORETIC   MODES   OF   SALVATION.  561 


the  soul  and  of  the  universe.  "  Every  devil/'  Sir  Thomas  Browne  says, 
**  holds  enough  of  torture  in  his  own  ubi,  and  needs  not  the  torture  of 
circumference  to  afflict  him."  If  there  are,  as  there  may  be,  two  entirely 
separate  regions  in  space,  whose  respective  boundaries  enclose  hell  and 
heaven,  banishment  into  the  one,  or  admission  into  the  other,  evidently 
is  not  what  constitutes  the  essence  of  perdition  or  of  salvation,  is  not 
the  all-important  consideration ;  but  the  characteristic  condition  of  the 
soul,  which  produces  its  experience  and  decides  its  destination, — that  is  the 
essential  thing.  The  mild  fanning  of  a  zephyr  in  a  summer  evening  is 
intolerable  to  a  person  in  the  convulsions  of  the  ague,  but  most  welcome 
and  delightful  to  others.  So  to  a  wicked  soul  all  objects,  operations,  and 
influences  of  the  moral  creation  become  hostile  and  retributive,  making 
a  hell  of  the  whole  universe.  Purify  the  soul,  restore  it  to  a  correct 
condition,  and  every  thing  is  transfigured:  the  universal  hell  becomes 
universal  heaven. 

We  may  gather  up  in  a  few  propositions  the  leading  principles  of  this 
theory  of  salvation.  First,  Perdition  is  not  an  experience  to  which  souls 
are  helplessly  born,  not  a  sentence  inflicted  on  them  by  an  arbitrary 
decree,  but  is  a  result  wrought  out  by  free  agency,  in  conformity  to  the 
unalterable  laws  of  the  spiritual  world.  Secondly,  heaven  and  hell  are 
not  essentially  particular  localities  into  which  spirits  are  thrust,  nor  states 
of  consciousness  produced  by  outward  circumstances,  but  are  an  outward 
reflection  from,  and  a  reciprocal  action  upon,  internal  character.  Thirdly, 
condemnation,  or  justification,  is  not  absolute  and  complete,  equalizing 
all  on  each  side  of  a  given  line,  but  is  a  thing  of  degrees,  not  exactly  the 
same  in  any  two  individuals,  or  in  the  same  person  at  all  times.  Fourthly, 
we  have  no  reason  to  suppose  that  probation  closes  with  the  closing  of 
the  present  life ;  but  every  relevant  consideration  leads  us  to  conclude 
that  the  same  great  constitution  of  laws  pervades  all  worlds  and  reigns 
throughout  eternity,  so  that  the  fate  of  souls  is  not  unchangeably  fixed 
at  death.  No  analogy  indicates  that  after  death  all  will  be  thoroughly 
different  from  what  it  is  before  death.  Rather  do  all  analogies  argue 
that  the  hell  and  heaven  of  the  future  will  be  the  aggravation,  or  mitiga- 
tion, or  continuation,  of  the  perdition  and  salvation  of  the  present.  It  is 
altogether  a  sentence  of  exact  right  according  to  character,  a  matter  of 
personal  achievement  depending  upon  freedom,  an  experience  of  inward 
elements  and  states,  a  thing  of  degrees,  and  a  subject  of  continued  probation. 

The  condition  of  the  heathen  nations  in  reference  to  salvation  is  satis- 
factory only  in  the  light  of  the  foregoing  theory.  If  a  person  is  what  God 
wishes,  as  shown  by  his  revealed  will  in  the  model  of  Christ,  pure,  loving, 
devout,  wise,  and  earnest,  he  is  saved,  whether  he  ever  heard  of  Christ  or 
not.  Are  Plato  and  Aristides,  Cato  and  Antoninus,  to  "he  damned,  while 
Pope  Alexander  VI.  and  King  Philip  II.  are  saved,  because  those  glorious 
characters  merely  lived  at  the  then  height  of  attainable  excellence,  but 
these  fanatic  scoundrels  made  a  technical  profession  of  Christianity? 
The  "  Athanasian"  creed  asserts  that  whoever  doth  not  fully  believe  its 


562  THE   FIVE   THEOEETIC   MODES   OF   SALVATION. 


dogmas  "  shall  without  doubt  perish  everlastingly."  And  the  eighteenth 
article  in  the  creed  of  the  Church  of  England  declares  "them  accursed 
who  presume  to  say  that  any  man  can  be  saved  by  diligently  framing  his  life 
according  to  the  law  or  sect  which  he  professeth,  and  the  light  of  nature."*® 

Another  particular  in  which  the  present  view  of  salvation  is  satis- 
factory, in  opposition  to  the  other  theories,  is  in  leaving  the  personal 
nature  of  sin  clear,  the  realm  of  personal  responsibility  unconfused. 
Why  should  a  system  of  thought  be  set  up  and  adhered  to  in  religion 
that  would  be  instantly  and  universally  scouted  at  if  applied  to  any 
other  subject?"  "No  one  dreams  that  the  sin  of  an  unexercised  in- 
tellect, of  gross  ignorance,  can  be  pardoned  only  through  faith  in  the 
sacrifice  of  some  incarnation  of  the  Perfect  Keason.  No  one  expects 
to  be  told  that  the  violation  of  the  bodily  laws  can  be  forgiven  by  the 
Infinite  Creator  only  on  the  ground  that  some  perfect  physician  honors 
them  by  obedience  and  death.  It  is  by  opening  the  mind  to  God's  pub- 
lished truth,  and  by  conformity  to  the  discovered  philosophical  order,  or 
the  reception  of  the  adopted  remedy,  that  the  mind  and  the  frame  expe- 
rience new  life.  And  our  souls  are  redeemed,  not  by  any  expiation  on 
account  of  which  penalties  are  lifted,  but  by  reception  of  spiritual  truth 
and  consecration  of  will,  which  push  away  penalties  by  wholesome  life."*^ 

The  awful  inviolability  of  justice  is  shown  by  the  eternal  course  of 
God's  laws  bringing  the  exactly  deserved  penalty  upon  every  soul  that 
sinneth.  W^hoever  breaks  a  Divine  decree  puts  all  sacred  things  in 
antagonism  to  him,  and  the  precise  punishment  of  his  offences  not  the 
worth  of  worlds  nor  the  blood  of  angels  can  avert.  The  boundless  mercy 
of  God,  his  atoning  love,  is  shown  by  the  absence  of  all  vindictiveness 
from  his  judgments,  their  restorative  aim  and  tendency.  Whenever  the 
sinner  repents,  reforms,  puts  himself  in  a  right  attitude,  God  is  waiting 
to  pardon  and  bless  him,  the  sun  shines  and  the  happy  heart  is  glad  as 
at  first,  the  cloudy  screen  of  sin  and  fear  and  retributive  alienation  being 
removed.  This  view,  when  appreciated,  affords  as  impressive  a  sanction 
to  law,  and  as  affecting  an  exhibition  of  love,  as  are  theoretically  ascribed 
to  the  doctrine  of  vicarious  expiation.  The  infinite  sanctity  of  justice 
and  the  fathomless  love  of  God  are  certainly  much  more  plainly  and 
satisfactorily  shown  by  the  righteous  nature  and  beneficent  operation  of 
the  law,  than  by  its  terrible  severity  and  arbitrary  subversion.  According 
to  the  present  view,  the  relation  of  Christ  to  human  redemption  is  as 
simple  and  rational  as  it  is  divinely  appointed  and  perfectly  fulfilled. 
Accredited  with  miraculous  seals,  presenting  the  most  pathetic  and  in- 
/ 

18  Amauld,  Ernes,  Goeze,  and  others,  have  written  volumes  to  prove  the  indiscriminate  damna- 
tion of  the  heathen.  On  the  contrary,  MUUer,  in  his  "Diss,  de  Paganonim  post  Mortem  Con- 
ditione,"  and  Marmontel,  in  his  "  Belisaire,"  take  a  more  favorable  view  of  the  fate  of  the  ethnic 
world.  The  best  work  on  the  subject— a  work  of  great  geniality  and  ability— is  Eberhard's  "  Neue 
Apologie  des  Socrates."    Also  see  Knapp's  Christian  Theology,  sect.  Ixxxviii. 

17  Martineau,  Studies  of  Christianity,  pp.  153-176 :  Mediatorial  Religion.  Ibid.  pp.  468-477 :  Sin— 
What  it  is,  What  it  is  not. 

18  T.  s.  King,  Endless  Punishment  Unchristian  and  Unreasonable,  p.  65. 


THE  FIVE   THEORETIC   MODES  OF  SALVATION.  563 


spiring  motives,  he  reveals  the  truths  and  exemplifies  the  virtues  which, 
when  adopted,  regenerate  the  springs  of  faith  and  character,  rectify  the 
lines  of  conduct,  and  change  men  from  sinful  and  wretched  to  saintly 
and  blessed.  He  stirs  the  stagnant  soul,  that  man  may  replunge  into  his 
native  self,  and  rise  redeemed. 

For  the  more  distinct  comprehension  and  remembrance  of  the  schemes 
of  Christian  salvation  we  have  been  considering,  it  may  be  well  to  reca- 
pitulate them. 

The  first  theory  is  this : — When,  by  the  fall  of  Adam,  all  men  were 
utterly  lost  and  doomed  to  hell  forever,  the  vicarious  sufferings  of  Christ 
cancelled  sin,  and  unconditionally  purchased  and  saved  all.  This  was 
the  original  development  of  Universalism.  It  sprang  consistently  from 
Augustinian  grounds.  It  was  taught  by  a  party  in  the  Church  of  the 
first  centuries,  was  afterwards  repeatedly  condemned  as  a  heresy  by 
popes  and  by  councils,  and  was  revived  by  Kelly,  Murray,  and  others. 
"We  are  not  aware  that  it  now  has  any  avowed  disciples. 

The  second  conception  is,  in  substance,  that  God,  foreseeing  from 
eternity  the  fall  of  Adam  and  the  consequent  damnation  of  his  posterity, 
arbitrarily  elected  a  portion  of  them  to  salvation,  leaving  the  rest  to  their 
fate ;  and  the  vicarious  sufferings  of  Christ  were  the  only  possible  means 
of  carrying  that  decree  into  effect.  This  is  the  Augustinian  and  Cal- 
vinistic  theology,  and  has  had  a  very  extensive  prevalence  among  Chris- 
tians. Many  church-creeds  still  embody  the  doctrine;  but  in  its  original, 
uncompromising  form  it  is  rapidly  fading  from  belief.  Even  now  few 
persons  can  be  found  to  profess  it  without  essential  modifications,  so 
qualifying  it  as  to  destroy  its  identity. 

The  third  plan  of  delivering  souls  from  the  doom  supposed  to  rest  on 
them  attributes  to  the  vicarious  sufferings  of  Christ  a  conditional  efficacy, 
depending  upon  personal  faith.  Every  one  who  will  heartily  believe  in 
the  substitutional  death  of  Christ,  and  trust  in  his  atoning  merits,  shall 
thereby  be  saved.  This  was  the  system  of  Pelagius,  Arminius,  Luther. 
It  prevails  now  in  the  so-called  Evangelical  Churches  more  generally 
than  any  other  system. 

The  fourth  received  method  of  salvation,  assuming  the  same  premises 
which  the  three  foregoing  schemes  assume, — namely,  that  through  the 
fall  all  men  are  eternally  sentenced  to  hell, — declares  that,  by  Christ's 
vicarious  sufferings,  power  is  given  to  the  Church,  a  priestly  hierarchy, 
to  save  such  as  confess  her  authority  and  observe  her  rites.  All  others 
must  continue  lost.^'  This  theory  early  began  to  be  constructed  and 
broached  by  the  Fathers.  It  is  held  by  the  Eoman  Catholic  Church, 
and  by  all  the  consistent  portion  of  the  Episcopalian.  A  part  of  the 
Baptist  denomination  also — through  their  popular  preachers,  if  not  in 
their  recognised  symbols — assert  the  indispensableness  of  ritual  baptism 
to  salvation. 

w  Adams,  Mercy  to  Babes.    (A  plea  for  the  baptism  of  infants,  that  tliey  may  not  be  damned.) 


564  THE   FIVE   THEORETIC  MODES   OF  SALVATION. 


The  fifth  view  of  the  problem  is  that  no  soul  is  lost  or  doomed  except 
so  far  as  it  is  personally,  voluntarily  depraved  and  sinful.  And  even  to 
that  extent,  and  in  that  sense,  it  can  be  called  lost  only  in  the  present 
life.  After  death  every  soul  is  freed  from  evil,  and  ushered  at  once  into 
heaven.  This  is  the  distinctive  doctrine  of  the  ultra  Universalists.  It 
is  disappearing  from  among  its  recent  advocates.  As  a  body  they  have 
already  exchanged  its  arbitrary  conceptions  of  "  death  and  glory"  for 
the  more  rational  conclusions  of  the  **  Restorationists."^® 

The  sixth  and  final  scheme  of  Christian  salvation  teaches  that,  by  the 
immutable  laws  which  the  Creator  has  established  in  and  over  his  works 
and  creatures,  a  free  soul  may  choose  good  or  evil,  truth  or  falsehood, 
love  or  hate,  beneficence  or  iniquity.  Just  so  far  and  just  so  long  as  it 
partakes  of  the  former  it  is  saved ;  as  it  partakes  of  the  latter  it  is  lost, — 
that  is,  alienates  the  favor  of  God,  forfeits  so  much  of  the  benefits  of 
creation  and  of  the  blessings  of  being.  The  conditions  and  means  of 
repentance,  reformation,  regeneration,  are  always  within  its  power,  the 
future  state  being  but  the  unencumbered,  more  favorable  experience 
of  the  spiritual  elements  of  the  present,  under  the  same  Divine  consti- 
tution and  laws.  This  is  the  common  belief  of  Unitarians  and  Univer- 
salists,— the  latter  alone  teaching  it  as  a  sure  doctrine  of  Revelation. 

Salvation  by  purchase,  by  the  redeeming  blood  of  Christ ;  salvation  by 
election,  by  the  independent  decree  of  Cod,  sealed  by  the  blood  of  Christ ; 
salvation  by  faith,  by  an  appropriating  faith  in  the  blood  of  Christ;  salva- 
tion by  the  Church,  by  the  sacraments  made  efficacious  to  that  end  by 
the  blood  of  Christ ;  salvation  by  nature,  by  the  irresistible  working  of 
the  natural  order  of  things,  declared  by  the  teachings  of  Christ;  salva- 
tion by  a  resurrection  from  the  dead,  miraculously  effected  by  the  dele- 
gated power  of  Christ ;  salvation  by  character,  by  conformity  of  character 
to  the  spiritual  laws  of  the  universe,  to  the  nature  and  will  of  God,  re- 
vealed, urged,  exemplified,  by  the  whole  mission  of  Christ ; — these  are  the 
different  theories  proposed  for  the  acceptance  of  Christians. 

Outside  of  Christendom  we  discern,  received  and  operative  in  various 
forms,  all  the  theoretic  modes  of  salvation  acknowledged  within  it,  and 
some  others  in  addition.  The  creed  and  practice  of  the  Mohammedans 
afibrd  a  more  unflinching  embodiment  of  the  conception  of  salvation  by 
election  than  is  furnished  anywhere  else.  Islam  denotes  Fate.  All  is 
predestinated  and  follows  on  in  inevitable  sequence.  No  modifying  in- 
fluence is  possible.  Can  a  breath  move  Mount  Kaf?  The  chosen  of 
Allah  shall  believe ;  the  rejected  of  Allah  shall  deny.  Every  believer's 
bower  is  blooming  for  him  in  Paradise ;  every  unbeliever's  bed  is  burning 
for  him  in  hell.  And  nothing  whatever  can  avail  to  change  the  persons 
or  the.  total  number  elected  for  each. 

There  is  one  theory  of  salvation  scarcely  heard  of  in  the  "West,  but 
extensively  held  in  the  East.  The  Brahmanic  as  well  as  the  Buddhist 
thinker  relies  on  obtaining  salvation  by  knowledge.  Life  in  a  continual 
succession  of  different  bodies  is  his  perdition.   His  salvation  is  to  be  freed 

20  Adia  Ballou,  Universalism  and  Reetorationism  Moral  Contraries,  1837. 


THE  FIVE  THEORETIC  MODES  OF  SALVATION.      565 


from  the  vortex  of  births  and  deaths,  the  fret  and  storm  of  finite  exist- 
ence. Neither  goodness  nor  piety  can  ever  release  him.  Knowledge 
alone  can  do  it:  an  unsullied  intellectual  vision  and  a  free  intellectual 
grasp  of  truth  and  love  alone  can  rescue  him  from  the  turbid  sea  of  forms 
and  struggles.  "  As  a  lump  of  salt  is  of  uniform  taste  within  and  without, 
so  the  soul  is  nothing  but  intelligence.^'^^  If  the  soul  be  an  entire  mass 
of  ijitelligence,  a  current  of  ideas,  its  real  salvation  depends  on  its  be- 
coming pure  and  eternal  truth  without  mixture  of  falsehood  or  of  emo- 
tional disturbance.  He  "must  free  himself  from  virtues  as  well  as  from 
sins ;  for  the  confinement  of  fetters  is  the  same  whether  the  chain  be  of 
gold  or  of  iron."^^  Accordingly,  the  Hindu,  to  secure  emancipation, 
planes  down  the  mountainous  thoughts  and  passions  of  his  soul  to  a 
desert  level  of  indifferent  insight.  And  when,  in  direct  personal  know- 
ledge, free  from  joy  and  sorrow,  free  from  good  and  ill,  he  gazes  into 
the  limitless  abyss  of  Divine  truth,  then  he  is  sure  of  the  bosom  of 
Brahm,  the  door  of  Nirwdna.  Then  the  wheel  of  the  Brahmanic  Ixion 
ceases  revolving,  and  the  Buddhist  Ahasuerus  flings  away  his  staff;  for 
salvation  is  attained. 

The  conception  of  salvation  by  ritual  works  based  on  faith — either  faith 
in  Deity  or  in  some  redemptive  agency — is  exhibited  all  over  the  world. 
Hani,  a  Hindu  devotee,  dwelt  in  a  thicket,  and  repeated  the  name  of 
Krishna  a  hundred  thousand  times  each  day,^'  and  thus  saved  his  soul. 
The  saintly  Muni  Shukadev  said,  as  is  written  in  the  most  popular  re- 
ligious authority  of  India,  *'  Who  even  ignorantly  sing  the  praises  of 
Krishna  undoubtedly  obtain  final  beatitude ;  just  as,  if  one  ignorant  of 
the  properties  of  nectar  should  drink  it,  he  would  still  become  immortal. 
Whoever  worships  Hari,  with  whatever  disposition  of  mind,  obtains 
beatitude."^*  **  The  repetition  of  the  names  of  Vishnu  purifies  from  all 
sins,  even  when  invoked  by  an  evil-minded  person, — as  fire  burns  even  him 
who  approaches  it  unwillingly.''^^  Nothing  is  more  common  in  the  sacred 
writings  of  the  Hindus  than  the  promise  that  "  whoever  reads  or  hears 
this  narrative  with  a  devout  mind  shall  receive  final  beatitude."  Millions 
on  millions  of  these  docile  and  abject  devotees  undoubtingly  expect 
salvation  by  such  merely  ritual  observances.  One  cries  ''Lord !''  "  Lord  V 
Another  thumbs  a  book,  as  if  it  were  an  omnipo'tent  amulet.  Another 
meditates  on  some  mystic  theme,  as  if  musing  were  a  resistless  spell  of 
silent  exorcism  and  invocation.  Another  pierces  himself  with  red-hot 
irons,  as  if  voluntary  pain  endured  now  could  accumulate  merit  for  him 
and  buy  off  future  inflictions. 

It  is  surprising  to  what  an  extent  men's  efforts  for  salvation  seem 
underlaid  by  conceptions  of  propitiation,  the  placation  of  a  hatred,  the 
awakening  of  a  love,  in  the  objects  of  their  worship.  In  all  these  cases 
salvation  is  sought  indirectly  through  works,  though  not  particularly 

21  Colebrooke,  Essays,  vol.  i.  p.  359.  M  Ibid.  p.  363. 

23  Asiatic  Researches,  vol.  xvi.  p.  115.  2*  Eastwick,  Prem  S%ar,  p.  56. 

85  Vishnu  Purana,  p.  210,  note  13. 


566      THE  FIVE  THEORETIC  MODES  OF  SALVATION. 


good  works.  The  savage  makes  an  offering,  mutters  a  prayer,  or  fiercely 
wounds  his  body,  before  the  hideous  idol  of  his  choice.  The  fakir,  swung 
upon  sharp  hooks,  revolves  slowly  round  a  fire.  The  monk  wears  a  hair 
shirt,  and  flagellates  himself  until  blood  trickles  across  the  floor  of  his  cell. 
The  Portuguese  sailor  in  a  storm  takes  a  leaden  saint  from  his  bosom  and 
kneels  before  it  for  safety.  The  offending  Bushman  crawls  in  the  dust 
and  shudders  as  he  seeks  to  avert  the  fury  of  the  fetich  which  he  has 
carved  and  set  in  a  tree.  The  wounded  brigand  in  the  Apennines,  with 
unnumbered  robberies  and  murders  on  his  soul,  finds  perfect  ease  to  his 
conscience  as  his  glazing  eye  falls  on  a  carefully-treasured  picture  of  the 
Virgin,  and  he  expires  in  a  triumph  of  faith,  saying,  "Sweet  Mother  of 
God,  intercede  for  me."  The  Calvinistic  convert,  about  to  be  executed 
for  his  fearful  crimes,  kneels  at  the  foot  of  the  gallows,  and  exclaims,  as 
in  a  recent  well-known  instance,  "  I  hold  the  blood  of  Christ  between 
my  soul  and  the  flaming  face  of  God,  and  die  happy,  assured  that  I  am 
going  to  heaven." 

It  is  all  a  terrible  delusion,  arising  from  perverted  sentiment  and 
degraded  thought.  Of  the  five  theoretical  modes  of  salvation  taught  in 
the  world, — Election,  Faith,  Works,  Knowledge,  Harmony, — one  alone  is 
real  and  divine,  although  it  contains  principles  taken  from  all  the  rest 
and  blended  with  its  own.  There  is  no  salvation  by  foregone  election;  for 
that  would  dethrone  the  moral  laws  and  deify  caprice.  There  is  no  sal- 
vation by  dogmatic  faith;  because  faith  is  not  a  matter  of  will,  but  of 
evidence,  not  within  man's  own  power,  and  a  thousand  varieties  of  faith 
are  necessitated  among  men.  There  is  no  salvation  by  determinate 
works;  for  works  are  measurable  quantities,  whose  rewards  and  punish- 
ments are  meted  and  finally  spent,  but  salvation  is  qualitative  and  infinite. 
There  is  no  salvation  by  intellectual  knowledge;  for  knowledge  is  sight, 
not  being,  an  accident,  not  an  essence,  an  attribute  of  one  faculty,  not  a 
right  state  and  ruling  force  in  all.  The  true  salvation  is  by  harmony;  for 
harmony  of  all  the  forces  of  the  soul  with  themselves  and  with  all  related 
forces  beyond,  harmony  of  the  individual  will  with  the  Divine  will,  har- 
mony of  personal  action  with  the  universal  activity, — what  other  negation 
of  perdition  is  possible  ?  what  other  definition  and  affirmation  of  salvation 
conceivable  ?  By  the  Creator's  fiat,  man  is  first  elected  to  be.  By  the  guid- 
ing stimulus  of  faith,  he  is  next  animated  to  spiritual  exertion.  By  the 
performance  of  good  works,  he  then  brings  his  moral  nature  into  beautiful 
form  and  attitude.  By  knowledge  of  truth,  he  furthermore  sees  how  to 
direct,  govern,  and  attune  himself.  And  finally,  by  the  accomplishment 
of  all  this  in  the  organized  harmony  of  a  wise  and  holy  soul,  there  results 
that  state  of  being  whose  passive  conditions  constitute  salvation,  and 
whose  active  experience  is  eternal  life. 


RECOGNITION  OF  FRIENDS  IN  A  FUTURE  LIFE.  567 


CHAPTER    VI. 

RECOGNITION   OP  FRIENDS   IN   A   FUTURE  LIFE. 

Of  aU  the  sorrows  incident  to  human  life,  none  is  so  penetrating  to 
gentle  hearts  as  that  which  fills  them  with  aching  regrets,  and,  for  a 
time,  writes  hollowness  and  vanity  on  their  dearest  treasures,  when  death 
robs  them  of  those  they  love.  And  so,  of  all  the  questions  that  haunt  the 
soul,  wringing  its  faculties  for  a  solution,  beseeching  the  oracles  of  the  uni- 
verse for  a  response,  none  can  have  a  more  intense  interest  than  gathers 
about  the  irrepressible  inquiry,  "Shall  we  ever  meet  again,  and  know,  the 
friends  we  have  lost  ? — somewhere  in  the  ample  creation  and  in  the  bound- 
less ages,  join,  with  the  old  familiar  love,  our  long-parted,  fondly-cherished, 
never-forgotten  dead  V  The  grief  of  bereavement  and  the  desire  of  re- 
union are  experienced  in  an  endless  diversity  of  degrees  by  different 
persons,  according  as  they  are  careless,  hard,  and  sense-bound,  or 
thoughtful,  sympathizing,  and  imaginative ;  undisciplined  by  the  mys- 
teries and  afflictions  of  our  mortal  destiny,  or  profoundly  tried  by  the 
disappointments  and  prophecies  of  time  and  fate ;  and  as  they  are  sha- 
dowed by  the  gloom  of  despair,  or  cheered  by  the  radiance  of  belief. 
But  to  all  who  feel,  even  the  least,  the  uncertain  but  deep  monitions  of  the 
silent  pall,  the  sad  procession,  and  the  burial-mound,  the  impressive  pro- 
blem must  occur,  with  frequency  and  power.  Does  the  grave  sunder  us  and 
the  objects  of  our  affection  forever  ?  or,  across  that  dark  gulf,  shall  we  be 
united  again  in  purer  bonds  ?  Outside  of  the  atheistic  dissolution  and  the 
pantheistic  absorption,  it  is  supposable  that,  surviving  the  blow  of  death, 
our  spirits  may  return  to  God  and  run  their  endless  course  in  divine 
solitude.  On  the  other  hand,  it  is  supposable  that,  possessed  with  all  the 
memories  of  this  probationary  state,  blessed  by  the  companionship  of  our 
earthly  friends,  we  may  aspire  together  along  the- interminable  gradations 
of  the  world  to  come.  If  the  former  supposition  be  true,  and  the  farewell 
of  the  dying  is  the  announcement  of  an  irrevocable  separation,  then  the 
tears  we  shed  over  the  shrouded  clay,  once  so  prized,  should  be  distilla- 
tions from  Lethe's  flood,  to  make  us  forget  all.  But  if  the  latter  be  true, 
then  our  deadly  seeming  losses  are  as  the  partings  of  travellers  at  night 
to  meet  in  the  morning ;  and,  as  friend  after  friend  retires,  we  should 
sigh  to  each  departing  spirit  a  kind  adieu  till  we  meet  again,  and  let 
pleasing  memories  of  them  linger  to  mingle  in  the  sacred  day-dreams  of 
remaining  life. 

Evidently  it  is  of  much  importance  to  a  man  which  of  these  views  he 
shall  take ;  for  each  exerts  a  distinctive  influence  in  regard  to  his  peace 
of  mind,  his  moral  strength,  and  his  religious  character.    On  one  who 


568  RECOGNITION   OF   FRIENDS   IN  A  FUTURE   LIFE. 


believes  that  hereafter,  beyond  all  the  partings  in  this  land  of  tombs, 
he  shall  never  meet  the  dear  companions  who  now  bless  his  lot,  the 
death  of  friends  must  fall,  if  he  be  a  person  of  strong  sensibilities,  as  a 
staggering  blow,  awakening  an  agony  of  sorrow,  taking  from  the  sky  and 
the  earth  a  glory  nothing  can  ever  replace,  and  leaving  in  his  heart  a 
wretched  void  nothing  can  ever  fill.  Henceforth  he  will  be  deprived 
mostly — for  all  felt  connection  between  them  is  hopelessly  sundered — of 
the  good  influences  they  exerted  on  him  when  present:  he  must  try,  by 
all  expedients,  to  forget  them;  think  no  more  of  their  virtues,  their 
welcome  voices  and  kindly  deeds;  wipe  from  the  tablets  of  his  soul  all 
fond  records  of  their  united  happy  days;  look  not  to  the  future,  let  the 
past  be  as  though  it  had  never  been,  and  absorb  his  thoughts  and  feelings 
in  the  turmoil  of  the  present.  This  is  his  only  course ;  and  even  then, 
if  true  to  the  holiest  instincts  of  his  soul,  he  will  find  the  fatal  separation 
has  lessened  his  being  and  impoverished  his  life, — 

"  For  this  losing  is  true  dying ; 
This  is  lordly  man's  down-lying. 
This  his  slow  but  sure  reclining, 
Star  by  star  his  world  resigning." 

But  to  him  who  earnestly  expects  soon  to  be  restored  under  fairer  auspices 
and  in  a  deathless  world  to  those  from  whom  he  parted  as  he  laid  their 
crumbling  bodies  in  the  earth,  the  death  of  friends  will  come  as  a  message 
from  the  Great  Father, — a  message  solemn  yet  kind,  laden  indeed  with 
natural  sadness  yet  brightened  by  sure  promise  and  followed  by  heavenly 
compensations.  If  his  tears  flow,  they  flow  not  in  scalding  bitterness 
from  the  Marah  fountain  of  despair,  but  in  chastened  joy  from  the 
smitten  rock  of  faith.  So  far  from  endeavoring  to  forget  the  departed, 
he  will  cling  to  their  memories  with  redoubled  tenderness,  as  a  sacred 
trust  and  a  redeeming  power.  They  will  be  more  precious  to  him  than 
ever, — stronger  to  purify  and  animate.  Their  saintly  examples  will  attract 
him  as  never  before,  and  their  celestial  voices  plead  from  on  high  to  win 
him  to  virtue  and  to  heaven.  The  constant  thought  of  seeing  them  once 
more,  and  wafting  in  their  arms  through  the  enchanted  spaces  of  Paradise, 
will  wield  a  sanctifying  force  over  his  spirit.  They  will  make  the  invisible 
sphere  a  peopled  reality  to  him,  and  draw  him  to  God  by  the  diffused 
bonds  of  a  spiritual  acquaintance  and  an  eternal  love. 

Since  the  result  in  which  a  man  rests  on  this  subject,  believing  or  dis- 
believing that  he  shall  recognise  his  beloved  ones  the  other  side  of  the 
grave,  exerts  a  deep  influence  on  him,  in  one  case  disheartening,  in  the 
other  uplifting,  it  is  incumbent  on  us  to  investigate  the  subject,  try  to 
get  at  the  truth,  clear  it  up,  and  appreciate  it  as  well  as  we  can.  It  is  a 
theme  to  interest  us  all.  Who  has  not  endeared  relatives,  choice  friends, 
freshly  or  long  ago  removed  from  this  earth  into  the  unknown  clime? 
In  a  little  while,  as  the  ravaging  reaper  sweeps  on  his  way,  who  will  not 
have  still  more  there,  or  be  there  himself?  Whether  old  acquaintance 
fihall  be  all  forgot  or  be  well  remembered  there,  is  an  inquiry  which  must 


EECOGNITION   OF   FRIENDS   IN   A  FUTURE   LIFE.  569 


profoundly  interest  all  who  have  hearts  to  love  their  companions,  and 
minds  to  perceive  the  creeping  shadows  of  mystery  drawing  over  us  as 
we  approach  the  sure  destiny  of  age  and  the  dim  confines  of  the  world. 
It  is  a  theme,  far  removed  from  noisy  strifes  and  vain  shows,  penetrating 
that  mysterious  essence  of  affection  and  thought  which  we  are.  The 
thing  of  first  importance  is  not  the  conclusion  we  reach,  but  the  spirit 
in  which  we  seek  and  hold  it.  The  Christian  says  to  his  friend,  "  Our 
souls  will  be  united  in  yonder  heaven."  Dan  ton,  with  a  horrible 
travesty,  said  to  his  comrades  on  the  scaffold,  "Our  heads  will  meet  in 
that  sack." 

Before  engaging  directly  in  the  discussion,  it  will  be  interesting  to 
notice,  for  an  instant,  the  verdict  which  history,  in  the  spontaneous  sup- 
positions and  rude  speculations  of  ancient  peoples,  pronounces  on  this 
subject.^  Among  their  various  opinions  about  the  state  after  death,  it  is  a 
prominent  circumstance  that  they  generally  agree  in  conceiving  it  as 
a  social  state  in  which  personal  likenesses  and  memories  are  retained, 
fellow-countrymen  are  grouped  together,  and  friends  united.  This  is 
minutely  true  of  those  nations  with  the  details  of  whose  faith  we  are 
acquainted,  and  is  implied  in  the  general  belief  of  all  others,  except  those 
who  expected  the  individual  spirit  to  be  absorbed  in  the  soul  of  the  uni- 
verse. Homer  shows  Ulysses — and  Virgil  in  like  manner  shows  jEneas 
— upon  his  entrance  into  the  other  world  mutually  recognising  his  old 
comrades  and  recognised  by  them.  The  two  heroes  whose  inseparable 
friendship  on  earth  was  proverbial  are  still  together  in  Elysium : — 

"Then,  ade  by  side,  along  the  dreary  coast 
Advanced  Achilles'  and  Patroclus'  ghost, 
A  friendly  pair." 

In  this  representation  that  there  was  a  full  recognition  of  acquaintances, 
all  the  accounts  of  the  other  world  given  in  Greek  and  Eoman  literature 
harmonize.  The  same  is  true  of  the  accounts  contained  in  the  literature 
of  the  ancient  Hebrews.  In  the  Book  of  Genesis,  when  Jacob  hears  of 
the  death  of  his  favorite  child,  he  exclaims,  "I  shall  go  down  to  my  son 
Joseph  in  the  under-world,  mourning."  Wheil  the  witch  of  Endor  raised 
the  ghost  of  Samuel,  Saul  knew  him  by  the  description  she  gave  of  him  as 
he  rose.  The  monarch-shades  in  the  under-world  are  pictured  by  Isaiah 
as  recognising  the  shade  of  the  king  of  Babylon  and  rising  from  their 
sombre  thrones  to  greet  him  with  mockery.  Ezekiel  shows  us  each 
people  of  the  heathen  nations  in  the  under-world  in  a  company  by  them- 
selves. When  David's  child  died,  the  king  sorrowfully  exclaimed,  "He 
will  not  return  to  me ;  but  I  shall  go  to  him."  All  these  passages  are 
based  on  the  conception  of  a  gloomy  subterranean  abode  where  the 
ghosts  of  the  dead  are  reunited  after  their  separation  at  death  on  earth. 
An  old  commentator  on  the  Koran  says  a  Mohammedan  priest  was  once 


1  Alexius,  Tod  und  Wiedersehen.    Eine  Gedankenfolge  der  hasten  Schriftsteller  aller  Zeiten  und 
Vblker. 


570  RECOGNITION  OF  FRIENDS  IN  A  FUTURE  LIFE. 


asked  how  the  blessed  in  paradise  could  be  happy  when  missing  some 
near  relative  or  dear  friend  whom  they  were  thus  forced  to  suppose  in 
hell.  He  replied,  Grod  will  either  cause  believers  to  forget  such  persons 
or  else  to  rest  in  expectation  of  their  coming.  The  anecdote  shows 
affectingly  that  the  same  yearning  heart  and  curiosity  are  possessed  by 
Moslem  and  Christian.  A  still  more  impressive  case  in  point  is  furnished 
by  a  picture  in  a  Buddhist  temple  in  China.  The  painting  represents  the 
story  of  the  priest  Lo  Pdh,  who,  on  passing  into  paradise  at  death,  saw 
his  mother,  Yin  Te,  in  hell.  He  instantly  descended  into  the  infernal 
court,  Tsin  Kwang  Wang,  where  she  was  suffering,  and,  by  his  valor,  virtues, 
and  intercessions,  rescued  her.  The  picture  vividly  portraying  the  whole 
story  may  be  seen  and  studied  at  the  present  time  by  Christian  mission- 
aries who  enter  that  temple  of  the  benevolent  Buddha.^  From  the  faith 
of  many  other  nations  illustrations  might  be  brought  of  the  same  fact, — 
that  the  great  common  instinct  which  has  led  men  to  believe  in  a  future 
life  has  at  the  same  time  caused  them  to  believe  that  in  that  life  there 
would  be  a  union  and  recognition  of  friends.  Let  this  far-reaching  his- 
torical fact  be  taken  at  its  just  value,  while  we  proceed  to  the  labor  in 
hand.  The  fact  referred  to  is  of  some  value,  because,  being  an  ex- 
pression of  the  heart  of  man  as  God  made  it,  it  is  an  indication  of  his 
will,  a  prophecy. 

There  are  three  ways  of  trying  the  problem  of  future  recognition. 
The  cool,  skeptical  class  of  persons  will  examine  the  present  related 
facts  of  the  case ;  argue  from  what  they  now  know ;  test  the  question  by 
induction  and  inference.  Let  us  see  to  what  results  they  will  thus  be 
led.  In  the  first  place,  we  learn  upon  reflection  that  we  now  distinguish 
each  other  by  the  outward  form,  physical  proportion,  and  combination 
of  looks,  tones  of  voice,  and  other  the  like  particulars.  Every  one  has 
his  individuality  in  these  respects,  by  which  he  is  separable  from  others. 
It  may  be  hastily  inferred,  then,  that  if  we  are  to  know  our  friends  here- 
after it  will  be  through  the  retention  or  the  recovery  of  their  sensible 
peculiarities.  Accordingly,  many  believe  the  soul  to  be  a  perfect  reflec- 
tion or  immaterial  fac-siniile  of  the  body,  the  exact  correspondence  in 
shadowy  outline  of  its  gross  tabernacle,  and  consequently  at  once  recog- 
nizable in  the  disembodied  state.  The  literature  of  Christendom — we 
may  almost  say  of  the  world — teems  with  exemplifications  of  this  idea. 
Others,  arguing  from  the  same  acknowledged  premises,  conclude  that 
future  recognition  will  be  secured  by  the  resurrection  of  the  material 
body  as  it  was  in  all  its  perfection,  in  renovated  and  unfading  prime. 
But,  leaving  out  of  view  the  inherent  absurdity  of  the  doctrine  of  a  physi- 
cal resurrection,  there  is  a  fatal  diificulty  in  the  way  of  both  these  sup- 
posititious modes  of  mutual  knowledge  in  another  world.  It  is  this. 
The  outward  form,  features,  and  expression  sometimes  alter  so  thoroughly 
that  it  is  impossible  for  us  to  recognise  our  once  most  intimate  com- 

2  Asiatic  Journal,  1840,  p.  211. 


RECOGNITION  OF  FRIENDS   IN  A   FUTURE    LIFE.  571 


panions.  Cases  are  not  rare  of  this  kind.  Let  one  pass  in  absence  from 
childhood  to  maturity,  and  who  that  had  not  seen  him  in  the  mean  time 
could  tell  that  it  was  he?  The  trouble  arising  thence  is  finely  illustrated 
by  Shakspeare  in  the  motherly  solicitude  of  Constance,  who,  on  learning 
that  her  young  son  has  been  imprisoned  by  his  uncle,  King  John,  and 
will  probably  be  kept  until  he  pines  to  death,  cries  in  anguish  to  her 
confessor, — 

"  Father  cardinal,  I  have  heard  you  say 
That  we  shall  see  and  know  our  friends  in  heaven : 
If  that  be  true,  I  shall  see  my  boy  again ; 
¥or,  since  the  birth  of  Cain,  the  first  male  child, 
To  him  that  did  but  yesterday  suspire, 
There  was  not  such  a  gracious  creature  bom. 
But  now  will  canker  sorrow  eat  my  bud 
And  chase  the  native  beauty  from  his  cheek, 
And  he  will  look  as  hollow  as  a  ghost, 
As  dim  and  meagre  as  an  ague's  fit ; 
And  so  he'll  die ;  and,  rising  so  again, 
"When  I  shall  meet  him  in  the  court  of  heaven 
I  shall  not  know  him :  therefore  never,  never 
Must  I  behold  my  pretty  Arthur  more." 

Owing  to  the  changes  of  all  sorts  which  take  place  in  the  body,  future 
recognition  cannot  safely  depend  upon  that  or  upon  any  resemblance  of 
the  spirit  to  it.  Besides,  not  the  faintest  proof  can  be  adduced  of  any 
such  perceptible  correspondence  subsisting  between  them. 

Turning  again  to  the  facts  of  experience,  we  find  that  it  is  not  alone, 
nor  indeed  chiefly,  by  their  visible  forms  and  features  that  we  know  our 
chosen  ones.  We  also,  and  far  more  truly,  know  them  by  the  traits  of 
their  characters,  the  elements  of  their  lives,  the  effluence  of  their  spirits, 
the  magic  atmosphere  which  surrounds  them,  the  electric  thrill  and  com- 
munication which  vivify  and  conjoin  our  souls.  And  even  in  the  exterior, 
that  which  most  reveals  and  distinguishes  each  is  not  the  shape,  but  the 
expression,  the  lights  and  shades,  reflected  out  from  the  immortal  spirit 
shrined  within.  We  know  each  other  really  by  the  mysterious  motions 
of  our  souls.  And  all  these  things  endure  and  act  uninterrupted  though 
the  fleshly  frame  alter  a  thousand  times  or  dissolve  in  its  native  dust. 
The  knowledge  of  a  friend,  then,  being  independent  of  the  body,  spirits 
may  be  recognised  in  the  future  state  by  the  associations  mutually  sur- 
rounding them,  the  feelings  connecting  them.  Amidst  all  the  innume- 
rable thronging  multitudes,  through  all  the  immeasurable  intervening 
heights  and  depths,  of  the  immaterial  world,  remembered  and  desired 
companions  may  be  selected  and  united  by  inward  laws  that  act  with  the 
ease  and  precision  of  chemical  affinities.  We  may  therefore  recognise 
each  other  by  the  feelings  which  now  connect  us,  and  which  shall  spon- 
taneously kindle  and  interchange  when  we  meet  in  heaven,  as  the  signs 
of  our  former  communion. 

It  needs  but  little  thought  to  perceive  that  by  this  view  future  recogni- 
tion is  conditional,  being  made  to  depend  on  the  permanence  of  our 
sympathies :  there  must  be  the  same  mutual  relations,  affinities,  fitness 


672  RECOGNITION   OF   FRIENDS   IN  A   FUTURE   LIFE. 

to  awaken  the  same  emotions  upon  approaching  each  other's  sphere,  or 
we  shall  neither  know  nor  be  known.  But  in  fact  our  sympathies  and 
aversions  change  as  much  as  our  outward  appearance  does.  The  vices  and 
virtues,  loves  and  hatreds,  of  our  hearts  alter,  the  peculiar  characteristics 
of  our  souls  undergo  as  great  a  transformation,  sometimes,  as  thorough 
a  revolution,  as  the  body  does  in  the  interval  between  childhood  and 
manhood.  These  changes  going  on  in  our  associates  frequently  change 
our  feelings  towards  them,  heightening  or  diminishing  our  affection, 
creating  a  new  interest,  destroying  an  old  one,  now  making  enemies 
lovers,  and  now  thoroughly  alienating  very  friends.  Such  fundamental 
alterations  of  character  may  occur  in  us,  or  in  our  friend,  before  we  meet 
in  the  unseen  state,  that  we  shall  no  more  recognise  each  other's  spirits 
than  we  should  know  each  other  on  earth  after  a  separation  in  which 
our  bodily  appearances  and  voices  had  been  entirely  changed.  These 
considerations  would  induce  us  to  think  that  recognition  hereafter  is  not 
sure,  but  turns  on  the  condition  that  we  preserve  a  remembrance,  desire, 
and  adaptedness  for  one  another. 

If  now  the  critical  inquirer  shall  say  there  is  no  evidence,  and  it  is  in- 
credible, that  the  body  will  be  restored  to  a  future  life,  or  that  the  soul 
has  any  resemblance  to  the  body  by  which  it  may  be  identified, — further- 
more, if  he  shall  maintain  that  the  doctrine  of  the  revelation  and  recogni- 
tion of  the  souls  of  friends  in  another  life  by  an  instinctive  feeling,  a 
mysterious  attraction  and  response,  is  fanciful,  an  overdrawn  conclusion 
of  the  imagination,  not  warranted  by  a  stern  induction  of  the  average 
realities  of  the  subject, — ^and  if  he  shall  then  ask,  how  are  we  to  dis- 
tinguish our  former  acquaintances  among  the  hosts  of  heaven? — there 
is  one  more  fact  of  experience  which  meets  the  case  and  answers  his 
demand.  When  long  absence  and  great  exposures  have  wiped  off  all 
the  marks  by  which  old  companions  knew  each  other,  it  has  frequently 
happened  that  they  have  met  and  conversed  with  indifference,  each 
being  ignorant  of  whom  the  other  was ;  and  so  it  has  continued  until,  by 
some  indirect  means,  some  accidental  allusion,  or  the  agency  of  a  third 
person,  they  have  been  suddenly  revealed.  Then,  with  throbbing  hearts, 
in  tears  and  rapture,  they  have  rushed  into  each  other's  arms,  with  an  in- 
stantaneous recurrence  of  their  early  friendship  in  all  its  original  warmth, 
fulness,  and  flooding  associations.  Many  such  instances  are  related  in 
books  of  romance  with  strict  truth  to  the  actual  occurrences  of  life. 
Several  instances  of  it  are  authenticated  in  the  early  history  of  America, 
when  children,  torn  from  their  homes  by  the  Indians,  were  recovered  by 
their  parents  after  twenty  or  thirty  years  had  elapsed  and  they  were 
identified  by  circumstantial  evidence.  Let  any  parent  ask  his  heart,  any 
true  friend  ask  his  heart,  if,  discovering  by  some  foreign  means  the  object 
of  his  love,  he  would  not  embrace  him  with  just  as  ardent  a  gratitude 
and  devotion  as  though  there  were  no  outward  change  and  they  had 
known  one  another  at  sight.  So,  in  the  life  beyond  the  grave,  if  we  are 
not  able  to  recognise  our  earthly  companions  directly,  either  by  spiritual 


RECOGNITION  OF   FRIENDS   IN   A  FUTURE   LIFE.  573 


sight  or  by  intuitive  feeling,  we  may  obtain  knowledge  of  each  other 
indirectly  by  comparison  of  common  recollections,  or  by  the  mediation 
of  angels,  or  by  some  other  Divine  arrangement  especially  prepared  for 
that  purpose.  And  therefore,  whether  in  heaven  we  look  or  feel  as  we 
do  here  or  not,  whether  there  be  any  provision  in  our  present  constitu- 
tion for  future  recognition  or  not,  is  of  no  consequence.  In  a  thousand 
ways  the  defect  can  be  remedied,  if  such  be  the  will  of  God.  And  that 
such  is  his  will  every  relevant  fact  and  consideration  would  seem  to  prove. 
It  is  a  consistent  and  seemingly  requisite  continuation  and  completion 
of  that  great  scheme  of  which  this  life  is  a  part.  It  is  an  apparently 
essential  element  and  fulfilment  of  the  wonderful  apparatus  of  retribu- 
tion, reward,  and  discipline,  intended  to  educate  us  as  members  of  God's 
eternal  family.  Because  from  the  little  which  we  now  understand  we 
cannot  infer  with  plainness  and  certainty  the  precise  means  and  method 
by  which  we  can  discriminate  our  friends  in  heaven  need  be  no  obstacle 
to  believing  the  fact  itself;  for  there  are  millions  of  undoubted  truths 
whose  conditions  and  ways  of  operation  we  can  nowise  fathom.  Upon 
the  whole,  then,  we  conclude  that  we  cannot  by  our  mere  understandings 
decide  with  certainty  the  question  concerning  future  recognition ;  but 
we  are  justified  in  trusting  to  the  accuracy  of  that  doctrine,  since  it  rests 
safely  with  the  free  pleasure  of  God,  who  is  both  infinitely  able  and  dis- 
posed to  do  what  is  best,  and  we  cannot  help  believing  that  it  is  best  for 
us  to  be  with  and  love  hereafter  those  whom  we  are  with  and  love  here.^ 
There  is  a  way  of  dealing  with  the  general  subject  before  us  wholly 
different  from  the  course  thus  far  pursued.  Ceasing  to  act  the  philoso- 
pher, laying  aside  all  arguments  and  theories,  all  dry  speculations,  we 
may  come  as  simple  believers  to  the  Christian  Scriptures  and  investigate 
their  teachings  to  accept  whatever  they  pronounce  as  the  word  of  God's 
truth.  Let  us  see  to  what  results  we  shall  thus  be  led.  Searching  the 
New  Testament  to  learn  its  doctrine  in  regard  to  reunion  in  a  future 
state,  we  are  very  soon  struck  with  surprise  at  the  mysterious  reserve,  so 
characteristic  of  its  pages,  on  this  entire  theme.  Instead  of  a  full  and 
minute  revelation  blazing  along  the  track  of  the  gospel  pens,  a  few  frag- 
mentary intimations,  incidental  hints,  scattered  here  and  there,  are  the 
substance  of  all  that  it  expressly  says.  But  though  little  is  directly 
declared,  yet  much  is  plainly  implied :  especially  the  one  great  inference 
with  which  we  are  now  concerned  may  be  unequivocally  and  repeatedly 
drawn.  In  the  parable  of  the  Rich  Man  and  the  Beggar  the  Savior  pic- 
tures forth  the  recognition  of  their  souls  in  the  disembodied  state.  Dives 
also  is  described  as  recollecting  with  intense  interest,  with  the  most 
anxious  sympathy,  his  endangered  brethren  on  earth.  Although  this 
occurs  in  a  parable,  yet  it  is  likely  that  so  prominent  and  vital  a  feature 


'  Miinch,  Werden  wir  uns  wiedersehen  nach  dem  Tode.  This  work,  based  on  the  Kantian  philoso- 
phy, denies  future  recognition.  There  is  an  able  reply  to  it  by  Vogel,  Ueber  die  Hoffnung  des  Wiedfer- 
Behens. 

87 


574  EECOGNITION  OF  FRIENDS   IN  A  FUTURE  LIFE. 


of  it  would  be  moulded,  as  to  its  essential  significance,  in  accordance 
•with  what  the  author  intended  should  be  received  as  truth.  Jesus  also 
speaks  of  many  who  should  come  from  the  east  and  the  west  and  sit 
down  with  Abraham  and  Isaac  and  Jacob  in  the  kingdom  of  heaven; 
from  which  it  would  appear  that  the  patriarchs  are  together  in  fellow- 
ship and  that  the  righteous  of  after- times  were  to  be  received  with  them 
in  mutual  acquaintance.  On  the  Mount  of  Transfiguration  the  witness- 
ing disciples  saw  Moses  and  Elias  together  with  Jesus,  and  recognised 
them,  probably  from  their  resemblance  to  traditional  descriptions  of 
them.  Jesus  always  represented  the  future  state  as  a  society.  He  said 
to  his  followers,  "I  go  to  prepare  a  place  for  you,  that  where  I  am  there 
ye  may  be  also ;"  and  he  prayed  to  his  Father  that  his  disciples  might  be 
with  him  where  he  was  going.  At  another  time  he  declared  of  little  chil- 
dren, "Their  angels  always  behold  the  face  of  my  Father  in  heaven:"  he 
also  taught  that  "  there  is  joy  in  heaven  over  every  sinner  that  repenteth ;" 
passages  that  presuppose  such  a  community  of  faculties,  sympathies,  in 
heaven  and  earth,  in  angels  and  men,  as  certainly  implies  the  doctrine 
of  continued  knowledge  and  fellowship.  When  heaven  was  opened 
before  the  dying  Stephen,  he  saw  and  instantly  knew  his  Divine  Master, 
the  Lord  Jesus,  and  called  to  him  to  welcome  his  ascending  spirit.  Paul 
writes  to  the  Thessalonians  that  he  would  not  have  them  sorrow  concern- 
ing the  dead  as  those  who  have  no  hope,  assuring  them  that  when 
Christ  reappears  they  shall  all  be  united  again.  In  the  Apocalypse,  John 
saw,  in  a  vision,  the  souls  of  the  martyrs,  who  had  died  for  the  faith  of 
the  goepel,  together,  under  the  altar.  From  community  of  suffering  and 
a  common  abode  together  in  heaven  we  may  safely  infer  their  recogni- 
tion of  each  other.  The  Gospels  declare  that  Christ  after  his  death  re- 
membered his  disciples  and  came  back  to  them  to  assure  them  that  they 
should  rejoin  him  on  high;  and  the  apostles  assert  that  we  are  to  be 
with  Christ  and  to  be  like  him  in  the  future  state.  It  follows  from  the 
admission  of  these  declarations  that  we  shall  remember  our  friends  and 
be  united  with  them  in  conscious  knowledge.  Few,  and  brief,  and  vague 
as  the  utterances  of  the  Scriptures  are  in  relation  to  this  theme,  they 
necessarily  involve  all  the  results  of  an  avowed  doctrine.  They  unde- 
niably involve  the  supposition  that  in  the  other  life  we  shall  be  conscious 
personalities  as  here,  retaining  our  memories  and  constituting  a  society. 
From  these  Implications  the  fact  of  the  future  recognition  of  friends 
irresistibly  results,  unless  there  be  some  special  interference  to  prevent 
it ;  and  such  an  interposition  there  is  no  hint  of  and  can  be  no  reason 
for  fearing.  Such  is  really  all  that  we  can  learn  from  the  Scriptures  on 
the  subject  of  our  inquiry.*  Its  indirectness  and  brevity  would  convince 
us  that  God  did  not  intend  to  betray  to  us  in  clear  light  the  secrets  of 
the  shrouded  future,  that  for  some  reason  it  is  best  that  his  teaching 


4  Harbaugh,  The  Heavenly  Recognition.    Gisborne,  Recollections  of  Friends  in  the  World  to  Come. 
Muston,  Perpetuation  of  Christian  Friendship. 


RECOGNITION   OF   FRIENDS   IN    A  FUTURE   LIFE.  575 


should  be  so  reserved,  and  leave  us  to  the  haunting  wonder,  the  anxious 
surmise,  the  appalling  mystery,  the  alluring  possibilities,  that  now  meet 
our  gaze  on  the  unmoving  veil  of  death.  God  intends  we  shall  trust  in 
him  without  knowledge,  and  by  faith,  not  by  sight,  pursue  his  guidance 
into  the  silent  and  unknown  land. 

Therefore,  after  analyzing  the  relevant  facts  of  present  experience  and 
inferring  what  we  can  from  them,  and  after  studying  the  Scriptures  and 
finding  what  they  say,  there  is  yet  another  method  of  considering  the 
problem  of  recognition  in  the  future  state.  That  is  without  caring  for 
critical  discussion,  without  deferring  to  extraneous  authority,  we  may 
follow  the  gravitating  force  of  instinct,  imagination,  and  moral  reason. 
We  are  made  to  love  and  depend  on  each  other.  The  longer,  the  more 
profoundly,  we  know  and  admire  the  good,  the  more  our  being  becomes 
intertwined  with  theirs,  so  much  the  more  intensely  we  desire  to  be 
with  them  always,  and  so  much  the  more  awful  is  the  agony  of  separa- 
tion. This, — what  is  it  but  great  Nature's  testimony,  God's  silent  avowal, 
that  we  are  to  meet  in  eternity  ?  Can  the  fearful  anguish  of  bereave- 
ment be  gratuitous?  can  the  yearning  prophecies  of  the  smitten  heart 
be  all  false?  Belief  in  reunion  hereafter  is  spontaneously  adopted 
by  humanity.  We  therefore  esteem  it  divinely  ordered  or  true. 
Without  that  soothing  and  sustaining  trust,  the  unrelieved,  intolerable 
wretchedness  in  many  cases  would  burst  through  the  fortress  of  the 
mind,  hurl  reason  from  its  throne,  and  tear  the  royal  affections  and  their 
attendants  in  the  trampled  dust  of  madness.  Many  a  rarely-gifted  soul, 
unknown  in  his  nameless  privacy  of  life,  has  been  so  conjoined  with  a 
worthy  peer,  through  precious  bonds  of  unutterable  sympathy,  that, 
rather  than  be  left  behind,  "the  divided  half  of  such  a  friendship  as 
had  mastered  time,"  he  has  prayed  that  they,  dying  at  once,  might, 
involved  together,  hover  across  the  dolorous  strait  to  the  other  shore, 
and 

"Arrive  at  last  the  blessed  goal 

Where  He  that  died  in  Holy  Land 
Might  reach  them  out  the  shining  hand 
And  take  them  as  a  single  soul." 

Denied  that  inmost  wish,  the  rest  of  his  widowed  life  below  has 
been  one  melancholy  strain  of  "In  Memoriam."  Many  a  faithful  and 
noble  mourner,  whose  garnered  love  and  hope  have  been  blighted  for  this 
world,  would  tell  you  that,  without  meeting  his  lost  ones  there,  heaven 
itself  would  be  no  heaven  to  him.  In  such  a  state  of  soul  we  must 
expect  to  know  again  in  an  unfading  clime  the  cherished  dead.  That 
belief  is  of  Divine  inspiration,  an  arrangement  to  heal  the  deadly  wounds 
of  sorrow.  It  is  madness  not  to  think  it  a  verity.  Who  believes,  as  he 
shall  float  through  the  ambrosial  airs  of  heaven,  he  could  touch,  in 
passing,  the  radiant  robes  of  his  chosen  friends  without  a  thrill  of  recog- 
nition, the  prelude  to  a  blissful  and  immortal  communion?    Is  there 


576  RECOGNITION   OF   FRIENDS  IN  A   FUTURE   LIFE. 


not  truth  in  the  poet's  picture  of  the  meeting  of  child  and  parent  in 
heaven  ? — 

"  It  was  not,  mother,  that  I  knew  thy  face : 
The  luminous  eclipse  that  is  on  it  now. 
Though  it  was  fair  on  earth,  would  have  made  it  strange 
Even  to  one  who  knew  as  well  as  he  loved  thee ; 
But  my  heart  cried  out  in  me,  Mother!" 

Think  of  the  unfathomable  yearnings,  the  infinite  ecstasies  of  desire  and 
faith  from  age  to  age  swelling  in  the  very  heart  of  the  world,  all  set  on 
the  one  hope  of  future  union,  and  who  then  can  believe  that  God  will 
coldly  blast  them  all?  They  are  innocent,  they  are  holy,  they  are  meri- 
torious, they  are  unspeakably  dear.  We  would  not  destroy  them ;  and 
Grod  will  not. 

Man's  life  is  the  true  fable  of  that  beautiful  youth,  Narcissus,  who  had 
a  twin-sister  of  remarkable  loveliness,  strongly  resembling  himself,  and 
to  whom  he  was  most  tenderly  attached.  She  dies  young.  He  frequents 
fountains  to  gaze  upon  his  own  image  reflected  in  the  waters,  it  seeming 
to  him  the  likeness  of  her  he  has  lost.  He  is  in  pity  transformed  into  a 
flower  on  the  border  of  a  stream,  where,  bending  on  his  fragile  stem,  he 
seeks  his  image  in  the  waters  murmuring  by,  until  he  fades  and  dies. 
Has  not  God,  the  all-loving  Author  who  composed  the  sweet  poem  of  Man 
and  Nature,  written  at  the  close  a  reconciling  Elysium  wherein  these  pure 
lovers,  the  fond  Narcissus  and  his  echo-mate,  shall  wander  in  perennial 
bliss,  their  embracing  forms  mirrored  in  unruffled  fountains? 

Looking  now  for  the  conclusion  of  the  whole  matter,  we  find  that  it 
lies  in  three  different  aspects,  both  of  inquiring  thought  and  of  practical 
morality,  according  to  the  lights  and  modes  in  which  three  different 
classes  of  minds  approach  it.  To  the  consistent  metaphysician,  reasoning 
rigidly  on  grounds  of  science  and  philosophy,  every  thing  pertaining  to 
the  methods  and  circumstances  of  the  future  life  is  an  affair  of  entire 
uncertainty  and  hypothesis.^  If  in  the  future  state  the  soul  retains  its 
individuality  as  an  identical  force,  form,  life,  and  memory,  and  if  asso- 
ciates in  the  present  state  are  brought  together,  it  is  probable  that  old 
friends  will  recognise  each  other.  But  if  they  are  oblivious  of  the  past, 
if  they  are  incommuriicably  separated  in  space  or  state,  if  one  progresses 
so  much  farther  that  the  other  can  never  overtake  him,  if  the  personal 
soul  blends  its  individual  consciousness  with  the  unitary  consciousness 
of  the  Over-Soul,  if  it  commences  a  new  career  from  a  fresh  psychical 
germ,  then,  by  the  terms,  there  will  be  no  mutual  recognition.  In  that 
case  his  comfort  and  his  duty  are  to  know  that  the  anguish  and  longing 
he  now  feels  will  cease  then ;  to  trust  in  the  benignity  of  the  Infinite 
Wisdom,  who  knows  best  what  to  appoint  for  his  creatures ;  and  to  sub- 
mit with  harmonizing  resignation  to  the  unalterable  decree,  offering  his 
private  wish  a  voluntary  sacrifice  on  the  altar  of  natural  piety.     That  he 


6  Graven,  Das  Wiedersehen  nach  dem  Tode.    Wie  es  nur  sein  konne. 


RECOGNITION   OF   FRIENDS   IN  A   FUTURE   LIFE.  577 


shall  know  his  friends  hereafter  is  not  impossible,  not  improbable ;  neither 
is  it  certain.  He  may  desire  it,  expect  it,  but  not  with  speculative  pride 
dogmatically  affirm  it,  nor  with  insisting  egotism  presumptuously  de- 
mand it. 

To  the  uncritical  Christian  the  recognising  reunion  of  friends  in  heaven  is 
an  unshaken  assurance.®  There  is  nothing  to  disturb  his  implicit  recep- 
tion of  the  plain  teaching  of  Scripture.  The  legitimate  exhortations  of 
his  faith  are  these.  Mourn  not  too  bitterly  nor  too  long  over  your  absent 
dead ;  for  you  shall  meet  them  in  an  immortal  clime.  As  the  last  hour 
comes  for  your  dearest  ones  or  for  yourself,  be  of  good  cheer ;  for  an  im- 
perishable joy  is  yours.     You 

"  Cannot  lose  the  hope  that  many  a  year 
Hath  shone  oh  a  gleaming  way, 
When  the  walls  of  life  are  closing  round 
And  the  sky  grows  sombre  gray." 

Put  not  away  the  intruding  thoughts  of  the  departed,  but  let  them  often 
recur.  The  dead  are  constant.  You  know  not  how  much  they  may 
think  of  you,  how  near  they  may  be  to  you.  Will  you  pass  to  meet 
them  not  having  thought  of  them  for  years,  having  perhaps  forgotten 
them?  Let  your  mind  have  its  nightly  firmament  of  religious  com- 
munion, beneath  which  white  and  sable  memories  shall  walk,  and  the 
sphered  spirits  of  your  risen  friends,  like  stars,  shed  down  their  holy  rays 
to  soothe  your  feverish  cares  and  hush  every  murmuring  doubt  to  rest. 
From  the  dunjb  heavings  of  your  loving  and  trustful  heart,  sometimes 
exclaim,  Parents  who  nurtured  and  watched  over  me  with  unwearied  affec- 
tion, I  would  remember  you  oft,  and  love  you  well,  and  so  live  that  one 
day  I  may  meet  you  at  the  right  hand  of  God.  Early  friends,  so  close  and 
dear  once,  who  in  the  light  of  young  romance  trod  with  me  life's  mbrning 
hills,  neither  your  familiar  faces  nor  your  sweet  communion  are  forgotten 
by  me:  I  fondly  think  of  you,  and  aspire  towards  you,  and  pray  for  a 
purer  soul,  that  I  may  mount  to  your  celestial  circle  at  last ; — 

"For  many  a  tear  these  eyes  must  weep, 
And  many  a  sin  must  be  forgiven, 
Bre  these  pale  lids  shall  sink  to  sleep, 
Ere  you  and  I  shall  meet  in  heaven." 

Blessed  Jesus,  elder  Brother  of  our  race,  who  sittest  now  by  thy  Father's 
throne,  or  pacest  along  the  crystal  coast  as  a  leader,  chief  among  ten 
thousand,  whose  condescending  brow  the  bloody  thorns  no  longer  press, 
but  the  dazzling  crown  of  thy  Divinity  encircles,  oh,  remember  us,  poor 
erring  pilgrims  after  thine  earthly  steps ;  pity  us,  help  us,  and  after  death 
bring  us  to  thy  home. 

To  the  sympathetic  poet,  the  man  of  sentiment  and  meditation,  who 
views  the  question  from  the  position  of  the  heart,  in  the  glory  and  vistas 
of  the  imagination,  but  with  all  the  known  facts  and  relations  of  the 

8  GrSfe,  Biblische  BeitrSge  zu  der  Frage,  Werden  wir  uns  wiedersehen  nach  dem  Tode. 


578  KECOGNITION  OF  FRIENDS    IN  A  FUTURE  LIFE. 


subject  lying  bare  under  his  sight,  the  uniting  restoration,  in  another 
sphere,  of  earth's  broken  ties  and  parted  friends,  is  an  unappeasable 
craving  of  the  soul,  in  harmony  with  the  moral  law,  powerfully  prophe- 
sied to  his  experience  from  all  quarters,  and  seemingly  confirmed  to  his 
hopes  by  every  promise  of  God  and  nature.'^  Eeceived  as  a  truth,  it  is  a 
well  of  inexhaustible  comfort,  making  experience  a  green  oasis  where  it 
overflows.  The  denial  of  it  as  a  proven  falsehood  is  a  withering  blast  of 
dust  blowing  on  the  friendly  caravan  of  sojourners  in  the  desert  of  life. 
If  existence  is  the  enjoyment  of  a  largess  of  social  love,  and  death  is  to 
have  a  solitary  hand  snatch  it  all  away  forever,  how  dismal  is  the  prospect 
to  the  poor  heart  that  loves  and  chngs,  loses  and  despairs,  and  can  only 
falter  hopelessly  on !  It  cannot  be  so.  Love  is  the  true  prophet.  Heaven 
will  restore  the  treasures  earth  has  lost. 

The  mourner  by  the  grave !  Eve  convulsed  over  the  form  of  Abel ! 
Jesus  weeping  where  Lazarus  lay!  America  embracing  the  urn  of  Wash- 
ington !  The  Grenius  of  Humanity  at  the  Tomb  of  the  Past !  It  is  the 
most  pathetic  spectacle  of  the  world.  As  in  the  old  myth  the  pelican, 
hovering  over  her  dead  broodlets,  pierced  her  own  breast  in  agony  and 
fluttered  there  until  by  the  fanning  of  her  wings  above  them  and  the 
dropping  of  her  warm  blood  on  them  they  were  brought  to  life  again,  so 
the  great  Mother  of  men  seems  in  history  to  brood  over  the  ashes  of  de- 
parted ages,  dropping  the  tears  of  her  grief  and  faith  into  the  future  to 
restore  her  deceased  children  to  life  and  draw  them  together  within  her 
embrace.  And  that  sublime  Kachel  will  not  easily  be  comforted  except 
when  her  thoughts,  migrating  whither  her  offspring  have  gone,  seem  to 
find  them  happy  in  some  happy  heaven. 

The  poet,  lover  of  his  race,  who  cannot  trust  his  happier  instinct,  but 
perforce  believes  that  beyond  the  sepulchral  line  of  mortality  he  shall 
know  no  more  of  his  friends,  may  find,  as  helps  to  a  willing  acquiescence 
in  what  is  fated,  either  one  of  two  possible  contemplations.^  He  may 
sadly  lay  upon  his  heart  the  stifling  solace.  There  will  be  no  baffled 
wants  nor  unhappiness,  but  all  will  be  over  when  hie  jacet  is  sculptured 
on  the  headstone  of  my  grave.  Or,  with  measureless  rebound  of  faith, 
he  may  crowd  the  capacity  of  his  soul  with  the  mysterious  presentiment, 
In  the  unchangeable  fulness  of  an  infinite  bliss,  all  specialties  will  be 
merged  and  forgotten,  and  I  shall  be  one  of  those  to  whom  "the  weari- 
some disease"  of  remembered  sorrow  and  anticipated  joy  "is  an  alien 
thing.'' 

7  Engel,  Wir  werden  uns  wiedersehen.  Halst,  Beleuchtung  der  Hauptgrtinde  fiir  den  Glauben  an 
Erinnerung  und  Wiedersehen  nach  dem  Tode.  Streicher,  Neue  BeitrSge  zur  Kritik  des  Glaubens 
an  Riickerinnemng  nach  dem  Tode. 

8  Wieland's  Euthanasia  expresses  disbelief  in  the  preservation  of  personality  and  consciousness 
after  death.  The  same  ground  had  been  taken  in  the  work  published  anonymously  at  Halle  in  1775, 
Plato  und  Leibnitz  jenseits  des  Styx.  See,  on  the  other  side  of  the  question,  Wohlfahrt,  Tempel 
der  Unsterblichkeit,  oder  neue  Anthologie  der  wichtigsten  AussprUche,  besonders  neuerer  Weisen 
tlber  Wiedersehen  u.  s.  w. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       579 


CHAPTER  VII. 

LOCAL  FATE   OF   MAN  IN   THE   ASTRONOMIC   UNIVERSE. 

According  to  the  imagining  of  some  speculative  geologists,  perhaps 
this  earth  first  floated  in  the  abyss  as  a  volume  of  vapor,  wreathing  its 
enormous  folds  of  mist  in  fantastic  shapes  as  it  was  borne  along  on  the 
idle  breath  of  law.  Ages  swept  by,  until  this  stupendous  fog-ball  was 
condensed  into  an  ocean  of  fire,  whose  billows  heaved  their  lurid 
bosoms  and  reared  their  ashy  crests  without  a  check,  while  their  burning 
spray  illuminated  its  track  around  the  sable  vault.  During  periods  which 
stagger  computation,  this  molten  world  was  gradually  cooled  down; 
constant  rivers  wrung  from  the  densely-swathing  vapor  poured  over  the 
heated  mass  and  at  last  submerged  its  crust  in  an  immense  sea.  Then, 
for  unknown  centuries,  fire,  water,  and  wind  waged  a  Titanic  war,  that 
imagination  shudders  to  think  of, — -jets  of  flame  licking  the  stars,  massive 
battlements  and  columns  of  fire  piled  to  terrific  heights, — now  the  basin 
of  the  sea  suddenly  turned  into  a  glowing  caldron  and  the  atmosphere 
saturated  with  steam, — again  explosions  hurling  mountains  far  into 
space  and  tearing  the  earth  open  in  ghastly  rents  to  its  very  heart.  At 
length  the  fire  was  partially  subdued,  the  peaceful  deep  glassed  the  sky 
in  its  bosom  or  rippled  to  the  whispers  of  the  breeze,  and  from  amidst 
the  fertile  slime  and  mould  of  its  sheltered  floor  began  to  sprout  the 
first  traces  of  organic  life,  the  germs  of  a  rude  species  of  marine  vegeta- 
tion. Thousands  of  years  rolled  on.  The  world-ocean  subsided,  the  peaks 
of  mountains,  the  breasts  of  islands,  mighty  continents,  emerged,  and 
slowly,  after  many  tedious  processes  of  preparation,  a  gigantic  growth 
of  grass,  every  blade  as  large  as  our  vastest  oak,  shot  from  the  soil,  and 
the  incalculable  epoch  of  ferns  commenced,  whose  tremendous  harvest 
clothed  the  whole  land  with  a  deep  carpet  of  living  verdure.  While  un- 
numbered growths  of  this  vegetation  were  successively  maturing,  falling, 
and  hardening  into  the  dark  layers  of  inexhaustible  coal-beds,  the  world, 
one  waving  wilderness  of  solemn  ferns,  swept  in  its  orbit,  voiceless  and 
silent,  without  a  single  bird  or  insect  of  any  kind  in  all  its  magnificent 
green  solitudes,  the  air  everywhere  being  heavily  surcharged  with  gases 
of  the  deadliest  poison.  Again  innumerable  ages  passed,  and  the  era 
of  mere  botanic  growths  reaching  its  limit,  the  lowest  forms  of  ani- 
mal life  moved  in  the  waters,  the  earliest  creatures  being  certain  marine 
reptiles,  worms,  and  bugs  of  the  sea.  Then  followed  various  untimed 
periods,  during  which  animal  life  rose  by  degrees  from  mollusk  and  jelly- 
fish, by  plesiosaurus  and  pterodactyl, — horrible  monsters,  hundreds  of  feet 


580      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


in  length,  whose  tramp  crashed  through  the  woods,  or  whose  flight  loaded 
the  groaning  air, — to  the  dolphin  and  the  whale  in  the  sea,  the  horse  and 
the  lion  on  the  land,  and  the  eagle,  the  nightingale,  and  the  bird  of  para- 
dise in  the  air.  Finally,  when  millions  of  seons  had  worn  away,  the  crea- 
tive process  culminated  in  Humanity,  the  crown  and  perfection  of  all ; 
for  God  said,  "  Let  us  make  man  in  our  own  image ;"  and  straightway 
Adam,  with  upright  form,  kingly  eye,  and  reason  throned  upon  his  brow, 
stood  on  the  summit  of  the  world  and  gave  names  to  all  the  races  of 
creatures  beneath.^ 

At  this  stage  two  important  questions  arise.  The  first  is,  whether  man 
is  the  final  type  of  being  intended  in  the  Divine  plan  for  this  world,  or 
whether  he  too  is  destined  in  his  turn  to  be  superseded  by  a  higher 
race,  endowed  with  form,  faculties,  and  attributes  transcending  our  con- 
ceptions, even  as  our  owii  transcended  the  ideas  of  the  previous  orders 
of  existence.  Undoubtedly,  had  the  ichthyosaurus,  ploughing  through 
the  deep  and  making  it  boil  like  a  pot,  or  one  of  those  mammoth  crea- 
tures of  the  antediluvian  age  who  browsed  half  a  dozen  trees  for  break- 
fast, crunched  a  couple  of  oxen  for  luncheon  and  a  whole  flock  of  sheep 
for  his  dinner,  been  consulted  on  a  similar  problem,  he  would  have 
replied,  without  hesitation,  "  I  exhaust  the  uses  of  the  world.  What  ani- 
mal can  there  be  superior  to  me?  beyond  a  question,  my  race  shall  possess 
the  earth  forever !"  The  mastodon  could  not  know  any  uses  of  nature 
except  those  he  was  fitted  to  experience,  nor  imagine  a  being  with  the 
form  and  prerogatives  of  man.  Therefore  he  would  not  believe  that  the 
mastodon-race  would  ever  be  displaced  by  the  human.  We  labor  under 
the  same  disqualification  for  judgment.  There  may  be  in  the  system 
of  nature  around  us  adaptations,  gifts,  glories,  as  much  higher  than  any 
we  enjoy  as  our  noblest  powers  and  privileges  are  in  advance  of  those 
of  the  tiger  or  the  lark. 

It  is  a  remarkable  fact  that  the  mature  states  of  the  antediluvian  races 
correspond  with  the  foetal  states  of  the  present  races,  and  that  the  fcetal 
states  of  embryonic  man  are  counterparts  of  the  mature  states  of  the 
lower  races  now  contemporaneous  with  him.  This  great  discovery  -of 
modern  science,  though  perhaps  destitute  of  logical  value,  suggests  to 
the  imagination  the  thought  that  man  may  be  but  the  fcetal  state  of  a 
higher  being, — a  regent  temporarily  presiding  here  until  the  birth  and 
inauguration  of  the  true  king  of  the  world,  and  destined  himself  to  be 
born  from  the  womb  of  this  world  into  the  free  light  and  air  of  the  spirit- 
kingdom  ! 

The  resources  of  God  are  inexhaustible ;  and  in  the  evolution  of  his 
prearranged  ages  it  may  be  that  there  will  arise  upon  the  earth  a  race 
of  beings  of  unforetold  majesty,  who  shall  disinter  the  remnant  bones 
and  ponder  the  wrecked  monuments  of  forgotten  man  as  we  do  those 
of  the  disgusting  reptiles  of  the  Saurian  epoch.     But  this  is  a  mere  con- 

1  Harris,  The  Pre-Adamite  Earth. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       581 


ceit  of  possibility ;  and,  so  far  as  the  data  for  forming  an  opinion  are  in 
our  hands,  it  is  altogether  incredible.  So  far  as  appears,  the  adaptation 
between  man  and  the  earth  is  exhaustive.  He  is  able  to  subdue  all  her 
forces,  reign  over  all  her  provinces,  enjoy  all  her  delights,  and  gather 
into  his  consciousness  all  her  prophecies.  And  our  practical  conviction 
is  absolute  that  the  race  of  men  is  the  climax  of  being  destined  for  this 
earth,  and  that  they  will  occupy  its  hospitable  bosom  forever  with  their 
toils  and  their  homes,  their  sports  and  their  graves.'* 

The  other  question  is  this: — Was  the  subjection  of  the  human  race  to 
physical  death  a  part  of  the  Creator's  original  plan,  or  the  retributive 
result  of  a  subsequent  dislocation  of  that  plan  by  sin? — ^a  part  of  the 
great  harmony  of  nature,  or  a  discord  marring  the  happy  destiny  of  man  ? 
Approaching  this  problem  on  grounds  of  science  and  reason  alone,  there 
can  be  no  hesitation  as  to  the  reply.  There  are  but  two  considerations 
really  bearing  upon  the  point  and  throwing  light  upon  it;  and  they  both 
force  us  to  the  same  conclusion.  First,  it  is  a  fact  admitting  no  denial 
that  death  was  the  predetermined  natural  fate  of  the  successive  genera- 
tions of  the  races  that  preceded  man.  Now,  what  conceivable  reason  is 
there  for  supposing  that  man,  constructed  from  the  same  elements,  living 
under  the  same  organic  laws,  was  exempt  from  the  same  doom?  There 
is  not  in  the  whole  realm  of  science  a  single  hint  to  that  effect.  Secondly, 
the  reproductive  element — an  essential  feature  in  the  human  constitution, 
leading  our  kind  to  multiply  and  replenish  the  earth — is  a  demonstration 
that  the  office  of  death  entered  into  God's  original  plan  of  the  world. 
For  otherwise  the  earth  at  this  moment  could  not  hold  a  tithe  of  the  in- 
habitants that  would  be  demanding  room.  When  God  had  permitted 
this  world  to  roll  in  space  for  awful  ages,  a  lifeless  globe  of  gas,  fire, 
water,  earth,  and  then  let  it  be  occupied  for  incommensurable  epochs 
more  by  snails,  vermin,  and  iguanodons,  would  he  wind  up  the  whole 
scene  and  destroy  it  when  the  race  of  man,  crowning  glory  of  all,  had  only 
flourished  for  a  petty  two  thousand  years  ?  It  is  not  credible.  And  yet 
it  must  have  been  so  unless  it  was  decreed  that  the  successive  genera- 
tions should  pass  away  and  thus  leave  space  for  the  new-comers.  We 
conclude,  then,  that  it  is  the  will  of  God — and  was  in  the  beginning — 
that  the  human  race  shall  possess  the  earth  through  all  the  unknown 
periods  of  the  future,  the  parents  continually  passing  off  the  stage  in 
death  as  the  children  rise  upon  it  to  maturity.  We  cannot  discern  any 
authority  in  those  old  traditions  which  foretell  the  impending  destruc- 
tion of  the  world.  On  what  grounds  are  we  to  believe  them?  The  great 
system  of  things  is  a  stable  harmony.  There  is  no  wear  or  tear  in  the 
perfect  machinery  of  the  creation,  rolling  noiseless  in  its  blue  bearings 
of  ether.     It  seems,  comparatively  speaking,  to  have  just  begun.    Its 


2  Agassiz  says  no  higher  creature  than  man  is  to  be  expected  on  earth,  because  the  capacities  of 
the  earthly  plan  of  organic  creation  are  completed  and  exhausted  with  him.  Introduction  to  Study 
of  Natural  History,  p.  57. 


582      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOmC  UNIVERSE. 


oscillations  are  self-adjusted,  and  science  prophesies  for  humanity  an 
illimitable  career  on  this  earthly  theatre.  The  swift  melting  of  the  ele- 
ments and  restoration  of  chaos  is  a  mere  heathen  whim  or  a  poetic  figment. 
It  is  the  bards  who  sing, — 

"  The  earth  shall  shortly  die.    Her  grare  is  dug. 
I  see  the  worlds,  night-clad,  all  gathering 
In  long  and  dark  procession.    And  the  stars, 
Which  stand  as  thick  as  glittering  dewdrops  on 
The  fields  of  heaven,  shall  pass  in  blazing  mist." 

Such  pictures  are  delusion  winning  the  imagination,  not  truth  com- 
manding the  reason.  In  spite  of  all  the  Cassandra-screams  of  the  priest- 
hood, vaticinating  universal  ruin,  the  young  old  earth,  fresh  every  spring, 
shall  remain  under  God's  preserving  providence,  and  humanity's  inex- 
haustible generations  renewedly  reign  over  its  kingdoms,  forever.  Ploti- 
nus  said,  "If  God  repents  having  made  the  world,  why  does  he  defer  its 
destruction?  If  he  does  not  yet  repent,  he  never  will,  as  being  now  accus- 
tomed to  it,  and  becoming  through  time  more  friendly  to  it."'  Lucan 
says,  "Our  bones  and  the  stars  shall  be  mingled  on  one  funeral  pyre." 

Communis  mundo  superest  rogus,  ossibus  astra 
Misturos. 

But  to  receive  such  a  good  piece  of  poetry  as  veritable  prevision  is  surely 
a  puerile  error  which  a  mature  mind  in  the  nineteenth  century  should 
be  ashamed  to  commit. 

The  most  recently-broached  theory  of  the  end  of  the  world  is  that  de- 
veloped from  some  remarkable  speculations  as  to  the  composition  and 
distribution  of  force.  The  view  is  briefly  this.  All  force  is  derived  from 
heat.  All  heat  is  derived  from  the  sun.*  The  mechanical  value  of  a 
cubic  mile  of  sunlight  at  the  surface  of  the  earth  is  one  horse-power  for 
a  third  of  a  minute ;  at  the  sun  it  is  fifteen  thousand  horse-power  for  a 
minute.  Now,  it  is  calculated  that  enough  heat  is  radiated  from  the  sun 
to  require  for  its  production  the  annual  consumption  of  the  whole  sur- 
face of  the  sun  to  the  depth  of  from  ten  to  twenty  miles.  Of  course, 
ultimately  the  fuel  will  be  all  expended ;  then  the  forces  of  the  system 
will  expire,  and  the  creation  will  die.*^  This  brilliant  and  sublime  theorem 
assumes,  first,  that  the  heat  of  the  sun  arises  from  consumption  of  matter, 
— which  may  not  be  true ;  secondly,  that  it  is  not  a  self-replenishing  pro- 
cess,— as  it  certainly  may  be.  Some  have  even  surmised  that  the  zodiacal 
light  is  an  illuminated  tornado  of  stones  showering  into  the  sun  to  feed 
its  tremendous  conflagration.  The  whole  scheme  is  a  fine  toy,  but  a  very 
faint  terror.  Even  if  it  be  true,  then  we  are  to  perish  at  last  from  lack 
of  fire,  and  not,  as  commonly  feared,  from  its  abundance ! 

The  belief  of  mankind  that  a  soul  or  ghost  survives  the  body  has  been 


8  Ennead  ii.  lib.  ix. :  Contra  Gnosticos,  cap.  4. 

*  Helmholtz,  Edinburgh  Phil.  Mag.,  series  iv.  vol.  xi. :  Interaction  of  Natural  Forces. 

6  Thomson,  Ibid.  Dec.  1864:  Mechanical  Energies  of  the  Solar  System. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       583 


so  nearly  universal  as  to  appear  like  the  spontaneous  result  of  an  instinct. 
We  propose  to  trace  the  history  of  opinions  concerning  the  physical 
destination  of  this  disembodied  spirit, — its  connection  with  localities, — ^to 
give  the  historical  topography  of  the  future  life. 

The  earliest  conception  of  the  abode  of  the  dead  was  probably  that  of 
the  Hebrew  Sheol  or  the  Greek  Hades, — namely,  the  idea — born  from 
the  silence,  depth,  and  gloom  of  the  grave — of  a  stupendous  subterranean 
cavern  full  of  the  drowsy  race  of  shades,  the  indiscriminate  habitation 
of  all  who  leave  the  land  of  the  living.  Gradually  the  thought  arose  and 
won  acceptance  that  the  favorites  of  Deity,  peerless  heroes  and  sages,  might 
be  exempt  from  this  dismal  fate,  and  migrate  at  death  to  some  delightful 
clime  beyond  some  far  shore,  there,  amidst  unalloyed  pleasures,  to  spend 
immortal  days.  This  region  was  naturally  located  on  the  surface  of  the 
earth,  where  the  cheerful  sun  could  shine  and  the  fresh  breezes  blow,  yet 
in  some  untrodden  distance,  where  the  gauntlet  of  fact  had  not  smitten  the 
sceptre  of  fable.  The  paltry  portion  of  this  earth  familiar  to  the  ancients 
was  surrounded  by  an  unexplored  region,  which  their  fancy,  stimulated  by 
the  legends  of  the  poets,  peopled  with  mythological  kingdoms, — the  rain- 
bow bowers  and  cloudy  synods  of  Olympus,  from  whose  glittering  peak  the 
Thunderer  threw  his  bolts  over  the  south ;  the  Golden  Garden  of  the  Hes- 
perides,  whose  dragons  lay  on  guard  in  the  remote  west ;  the  divine  cities 
of  Meru,  whose  encircling  towers  pierced  the  eastern  sky;  the  Banquet- 
Halls  of  Ethiopia,  gleaming  through  the  fiery  desert ;  the  fragrant  Islands 
of  Immortality,  musical  and  luring  in  the  central  ocean ;  the  happy  land 
of  the  Hyperboreans,  beyond  the  snowy  summits  of  northern  Caucasus : — 

"  How  pleasant  were  the  wild  beliefs 

That  dwelt  in  legends  old! 
Alas !  to  our  posterity 

Will  no  such  tales  be  told. 
We  know  too  much :  scroll  after  scroll 

Weighs  down  our  weary  shelves : 
Our  only  point  of  ignorance 

Is  centred  in  ourselves." 

There  was  a  belief  among  the  Persians  that  Kaf,  a  mountain  two  thousand 
miles  high,  formed  a  rim  to  the  flat  world  and  prevented  travellers  from 
ever  falling  off.®  The  fact  that  the  earth  is  a  globe  inhabited  on  all  sides 
is  a  comparatively  recent  piece  of  knowledge.  So  late  as  in  the  eighth 
century  Pope  Zachary  accused  Virgilius,  an  Irish  mathematician  and  monk, 
of  heresy  for  believing  in  the  existence  of  antipodes.'^  St.  Boniface  wrote 
to  the  Pope  against  Virgilius ;  and  Zachary  ordered  a  council  to  be  held 
to  expel  him  from  the  Church,  for  "professing,  against  God  and  his  own 
soul,  so  perverse  and  wicked  a  doctrine."  To  the  ancients  all  beyond 
the  region  they  had  traversed  was  an  unknown  land,  clothed  in  darkness, 
crowded  with  mystery  and  allurement.     Across  the  weltering  wastes  of 


8  Adventures  of  Hatim  Tki,  p.  36,  note.  ^ 

T  Whewell,  Hist.  Inductive  Sciences,  vol.  i.  book  iv.  ch.  i.  sect.  7. 


584      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


brine,  in  a  halcyon  sea,  the  Hindu  placed  the  White  Isle,  the  dwelling  of 
translated  and  immortalized  men.^  Under  the  attraction  of  a  mystic 
curiosity,  well  might  the  old,  wearied  Ulysses  say, — 

"Come,  my  friends, 
'Tis  not  too  late  to  seek  a  newer  world. 
Push  off,  and,  sitting  well  in  order,  smite 
The  sounding  furrows ;  for  my  purpose  holds 
To  sail  beyond  the  sunset,  and  the  baths 
Of  all  the  western  stars,  until  I  die. 
It  may  be  that  the  gulfs  will  wash  us  down: 
It  may  be  we  shall  touch  the  Happy  Isles, 
And  see  the  great  Achilles,  whom  we  knew." 

Decius  Brutus  and  his  army,  as  Florus  relates,  reaching  the  coast  of 
Portugal,  where,  for  the  first  time,  they  saw  the  sun  setting  in  the 
blood-tinged  ocean,  turned  back  their  standards  with  horror  as  they 
beheld  "the  huge  corpse  of  ruddy  gold  let  down  into  the  deep.'* 
The  Phoenician  traders  brought  intelligence  to  Greece  of  a  people,  the 
Cimmerians,  who  dwelt  on  the  borders  of  Hades  in  the  umbered  realms 
of  perpetual  night.  To  the  dying  Roman,  on  the  farthest  verge  of  the 
known  horizon  hovered  a  vision  of  Elysian  Fields.  And  the  American 
Indian,  sinking  in  battle  or  the  chase,  caught  glimpses  of  happier  Hunt- 
ing-Grounds,  whose  woods  trooped  with  game,  and  where  the  arrows  of 
the  braves  never  missed,  and  there  was  no  winter.  There  was  a  pretty 
myth  received  among  some  of  the  ancient  Britons,  locating  their  para- 
dise in  a  spot  surrounded  by  tempests,  far  in  the  Western  Ocean,  and 
named  Flath-Innis,  or  Noble  Island.'  The  following  legend  is  illus- 
trative. An  old  man  sat  thoughtful  on  a  rock  beside  the  sea.  A  cloud, 
under  whose  squally  skirts  the  waters  foamed,  rushed  down ;  and  from 
its  dark  womb  issued  a  boat,  with  white  sails  bent  to  the  wind,  and  hung 
round  with  moving  oars.  Destitute  of  mariners,  itself  seemed  to  live 
and  move.  A  voice  said,  "Arise,  behold  the  boat  of  heroes:  embark, 
and  see  the  Green  Isle  of  those  who  have  passed  away!''  Seven  days 
and  seven  nights  he  voyaged,  \then  a  thousand  tongues  called  out,  "  The 
Isle!  the  Isle!"  The  black  billows  opened  before  him,  and  the  calm 
land  of  the  departed  rushed  in  light  on  his  eyes.  We  are  reminded  by 
this  of  what  Procopius  says  concerning  the  conveyal  of  the  soul  of  the 
barbarian  to  his  paradise.  At  midnight  there  is  a  knocking  at  the  door, 
and  indistinct  voices  call  him  to  come.  Mysteriously  impelled,  he  goes 
to  the  sea-coast,  and  there  finds  a  frail,  empty  wherry  awaiting  him. 
He  embarks,  and  a  spirit-crew  row  him  to  his  destination.^" 

"  He  finds  with  ghosts 
His  boat  deep-freighted,  sinking  to  the  edge 
•  Of  the  dark  flood,  and  voices  hears,  yet  sees 

No  substance ;  but,  arrived  where  once  again 
His  skiff  floats  free,  hears  friends  to  fritods 


8  Wilford,  Essays  on  the  Sacred  Isles,  In  Asiatic  Researches,  vols.  viii.-xi. 

9  Macpherson,  Introduction  to  the  History  of  Groat  Britain  and  Ireland,  pp.  180-186. 
10  Procopius,  Gothica,  lib.  iv. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       585 


Give  lamentable  welcome.    The  unseen 
Shore  faint  resounds,  and  all  the  mystic  air 
Breathes  forth  the  names  of  parent,  brother,  wife." 

During  that  period  of  poetic  credulity  while  the  face  of  the  earth 
remained  to  a  great  extent  concealed  from  knowledge,  wherever  the 
Hebrew  Scriptures  were  known  went  the  cherished  traditions  of  the 
Garden  of  Eden  from  which  our  first  parents  were  driven  for  their  sin. 
Speculation  naturally  strove  to  settle  the  locality  of  this  lost  paradise. 
Sometimes  it  was  situated  in  the  mysterious  bosom  of  India ;  sometimes 
in  the  flowery  vales  of  Georgia,  where  roses  and  spices  perfumed  the 
gales ;  sometimes  in  the  guarded  recesses  of  Mesopotamia.  Now  it  was 
the  Grand  Oasis  in  the  Arabian  desert,  flashing  on  the  wilted  pilgrim, 
over  the  blasted  and  blazing  wastes,  with  the  verdure  of  palms,  the  play 
of  waters,  the  smejll  and  flavor  of  perennial  fruits.  Again  it  was  at  the 
equator,  where  the  torrid  zone  stretched  around  it  as  a  fiery  sword  waving 
every  way  so  that  no  mortal  could  enter.  In  the  "  Imago  Mundi,"  a  Latin 
treatise  on  cosmography  written  early  in  the  twelfth  century,  we  read, 
"Paradise  is  the  extreme  eastern  part  of  Asia,  and  is  made  inaccessible 
by  a  wall  of  fire  surrounding  it  and  rising  unto  heaven."  At  a  later  time 
the  Canaries  were  thought  to  be  the  ancient  Elysium,  and  were  accord- 
ingly named  the  Fortunate  Isles.  Indeed,  among  the  motives  that  ani- 
mated Columbus  on  his  adventurous  voyage  no  inferior  place  must  be 
assigned  to  the  hope  of  finding  the  primeval  seat  of.  Paradise."  The 
curious  traveller,  exploring  these  visionary  spots  one  by  one,  found  them 
lying  in  the  light  of  common  day  no  nearer  heaven  than  his  own  natal 
home ;  and  at  last  all  faith  in  them  died  out  when  the  whole  surface  of 
the  globe  had  been  surveyed,  no  nook  left  wherein  romance  and  super- 
stition might  any  longer  play  at  hide-and-seek. 

Continuing  our  search  after  the  local  abode  of  the  departed,  we  now 
leave  the  surface  of  the  earth  and  descend  beneath  it.  The  first  haunted 
region  we  reach  is  the  realm  of  the  Fairies,  which,  as  every  one  acquainted 
with  the  magic  lore  of  old  Germany  or  England  knows,  was  situated  just 
under  the  external  ground,  and  was  clothed  with  every  charm  poets  could 
imagine  or  the  heart  dream.  There  was  supposed  to  be  an  entrance  to 
this  enchanted  domain  at  the  Peak  Cavern  in  Derbyshire,  and  at  several 
other  places.  Sir  Walter  Scott  has  collected  some  of  the  best  legends 
illustrative  of  this  belief  in  his  "  History  of  Demonology."  Sir  Gawaine,  a 
famous  knight  of  the  Bound  Table,  was  once  admitted  to  dine,  above 
ground,  in  the  edge  of  the  forest,  with  the  King  of  the  Fairies : — 

"  The  banquet  o'er,  the  royal  Fay,  intent 
To  do  all  honor  to  King  Arthur's  knight, 
Smote  with  his  rod  the  bank  on  which  they  leant, 
And  Fairy-land  flash'd  glorious  on  the  sight ; 

11  Irving,  Life  of  Columbus :  Appendix  on  the  Situation  of  the  Terrestrial  Paradise.  By  far  the 
most  valuable  book  ever  published  on  this  subject  is  that  of  Schulthess,  Das  Paradies,  das  irdische 
und  Uberirdische  historische,  mythische  und  mystieche,  nebst  einer  kritischen  Revision  der  allgemel* 
nen  biblischen  Geographic. 


586      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


Flash'd,  through  a  silvery,  soft,  translucent  mist, 

The  opal  shafts  and  domes  of  amethyst ; 

Flash'd  founts  in  shells  of  pearl,  which  crystal  walls 

And  phosphor  lights  of  myriad  hues  redouble. 
There,  in  the  blissful  subterranean  halls, 

When  morning  wakes  the  world  of  human  trouble 
Glide  the  gay  race ;  each  sound  our  discord  knows, 
Faint  heard  above,  but  lulls  them  to  repose." 

To  this  empire  of  moonlit  swards  and  elfin  dances,  of  jewelled  banks, 
lapsing  streams,  and  enchanting  visions,  it  was  thought  a  few  favored 
mortals  might  now  and  then  find  their  way.  But  this  was  never  an 
earnest  general  faith.  It  was  a  poetic  superstition  that  hovered  over 
fanciful  brains,  a  legendary  dream  that  pleased  credulous  hearts ;  and, 
with  the  other  romance  of  the  early  world,  it  has  vanished  quite  away. 

The  popular  belief  of  Jews,  Greeks,  Etruscans,  Eomans,  Germans,  and 
afterwards  of  Christians,  was  that  there  was  an  immense  world  of  the 
dead  deep  beneath  the  earth,  subdivided  into  several  subordinate  regions. 
The  Greenlanders  believed  in  a  separated  heaven  and  hell,  both  located 
far  below  the  Polar  Ocean.  According  to  the  old  classic  descriptions  of 
the  under-world,  what  a  scene  of  colossal  gloom  it  is !  Its  atmosphere 
murmurs  with  a  breath  of  plaintive  sighs.  Its  population,  impalpable 
ghosts  timidly  flitting  at  every  motion,  crowd  the  sombre  landscapes 
in  numbers  surpassing  imagination.  There  Cocytus  creeps  to  the  seat 
of  doom,  his  waves  emitting  doleful  wails.  Styx,  nine  times  enfolding 
the  whole  abode,  drags  his  black  and  sluggish  length  around.  Charon, 
the  slovenly  old  ferryman,  plies  his  noiseless  boat  to  and  fro  laden  with 
shadowy  passengers.  Far  away  in  the  centre  grim  Pluto  sits  on  his  ebony 
throne  and  surveys  the  sad  subjects  of  his  dreadful  domain.  By  his  side 
sits  his  stolen  and  shrinking  bride,  Proserpine,  her  glimmering  brows 
encircled  with  a  wreath  of  poppies.  Above  the  subterranean  monarch's 
head  a  sable  rainbow  spans  the  infernal  firmament ;  and  when,  with  lifted 
hand,  he  announces  his  decrees,  the  applause  given  by  the  twilight  popu- 
lace of  Hades  is  a  rustle  of  sighs,  a  vapor  of  tears,  and  a  shudder  of 
submission. 

The  belief  in  this  dolorous  kingdom  was  early  modified  by  the  recep- 
tion-of  two  other  adjacent  realms, — one  of  reward,  one  of  torture;  even 
as  Goethe  says,  in  allusion  to  the  current  Christian  doctrine,  "Hell  was 
originally  but  one  apartment:  limbo  and  purgatory  were  afterwards 
added  as  wings.''  Passing  through  Hades,  and  turning  in  one  direction, 
the  spirit-traveller  would  arrive  at  Elysium  or  Abraham's  bosom : — 

"  To  paradise  the  gloomy  passage  winds 
Tlirough  regions  drear  and  dismal,  and  through  pain, 
Emerging  soon  in  beatific  blaze 
Of  light." 

There  the  blessed  ones  found  respite  and  peaceful  joys  in  flowery  fields, 
pure  breezes,  social  fellowship,  and  the  similitudes  of  their  earthly  pur- 
suits.    In  this  placid  clime,  lighted  by  its  own  constellations,  favored 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       587 


souls  roamed  or  reposed  in  a  sort  of  ineffectual  happiness.  According 
to  the  pagans,  here  were  such  heroes  as  Achilles,  such  sages  as  Socrates, 
to  remain  forever,  or  until  the  end  of  the  world.  And  here,  according  to 
the  Christians,  the  departed  patriarchs  and  saints  were  tarrying  expectant 
of  Christ's  arrival  to  ransom  them.  Dante  thus  describes  that  great 
event: — 

"Then  he,  who  well  my  covert  meaning  knew, 

Answer'd,  Herein  I  had  not  long  been  bound, 
When  an  All-puissant  One  I  saw  march  through. 

With  victory's  radiant  sign  triumphal  crown'd. 
He  led  from  us  our  Father  Adam's  shade, 

Abel  and  Noah,  whom  God  loved  the  most, 
Lawgiving  Moses,  him  who  best  obey'd, 

Abraam  the  patriarch,  royal  David's  ghoet ; 
Israel,  his  father,  and  his  sons,  and  her 

Whom  Israel  served  for,  faithfully  and  long, 
Rachel,  with  more,  to  bliss  did  He  transfer : 

No  souls  were  saved  before  this  chosen  throng."!' 

At  the  opposite  extremity  of  Hades  was  supposed  to  be  an  opening 
that  led  down  into  Tartarus,  "a  place  made  underneath  all  things,  so  low 
and  horrible  that  hell  is  its  heaven.^'  Here  the  old  earth-giants,  the 
looming  Titans,  lay,  bound,  transfixed  with  thunderbolts,  their  moun- 
tainous shapes  half  buried  in  rocks,  encrusting  lava,  and  ashes.  Elvers 
of  fire  seam  the  darkness,  whose  borders  are  braided  with  sentinel 
furies.  On  every  hand  the  worst  criminals,  perjurers,  blasphemers, 
ingrates,  groan  beneath  the  pitiless  punishments  inflicted  on  them 
without  escape.  Any  realization  of  the  terrific  scenery  of  this  whole 
realm  would  curdle  the  blood.^'  There  were  fabled  entrances  to  the 
dread  urfder-world  at  Acherusia,  in  Bithynia,  at  Avernus,  in  Campania, 
where  Ulysses  evoked  the  dead  and  traversed  the  grisly  abodes,  through 
the  Sibyl's  cave  at  Cumse,  at  Hermione,  in  Argolis,  where  the  people 
thought  the  passage  below  so  near  and  easy  that  they  neglected  to  give 
the  dying  an  obolus  to  pay  ferriage  to  Charon,  at  Tsenarus,  the  southern- 
most point  of  Peloponnesus,  where  Herakles  went  down  and  dragged 
the  three-headed  dog  up  into  day,  at  the  cave  of  Trophonius,  in  Lebadea, 
and  at  several  other  places. 

Similar  conceptions  have  been  embodied  in  the  ecclesiastical  doctrine 
which  has  generally  prevailed  in  Christendom.  Locating  the  scene  in 
the  hollow  of  the  earth,  thus  has  it  been  described  by  Milton, — 

"A  dungeon  horrible  on  all  sides  round 
As  one  great  furnace  flamed ;  yet  from  those  flames 
No  light,  but  rather  darkness  visible. 
Served  only  to  discover  sights  of  woe. 
Regions  of  anguish,  doleful  shades,  where  peace 
Nor  hope  can  come,  but  torture  without  end 
Still  urges,  and  a  fiery  deluge  fed 
With  ever-burning  sulphur  unconsumed ;" 


12  Parsons's  trans.  Dell'  Inferno,  canto  iv.  11,  55-63. 

13  Descriptions  of  the  sufferings  of  hell,  according  to  the  popular  notions  at  different  periods,  are 
given  in  the  work  published  at  Weimar  in  1817,  Das  Rad  der  ewigen  HoUenqual.  In  den  Curiositiiten 
der  physisch-literarisch-artistisch-historischen  Vor-und  Mitwelt,  band  vi.  st.  2.  * 


588       LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


wherein,  confined  by  adamantine  walls,  the  fallen  angels  and  all  the 
damned  welter  overwhelmed  with  floods  and  whirlwinds  of  tempestuous 
fire.  Shapes  once  celestially  fair  and  proud,  but  now  scarred  from  battle 
and  darkened  by  sin  into  faded  forms  of  haggard  splendor,  support  their 
uneasy  steps  over  the  burning  marl.  Everywhere  shrieks  and  moans 
resound,  and  the  dusky  vault  of  pandemonium  is  lighted  by  a  blue  glare 
cast  pale  and  dreadful  from  the  tossings  of  the  flaming  lake.  This  was 
hell,  where  the  wicked  must  shrink  and  howl  forever.  Etna,  Vesuvius, 
Stromboli,  Hecla,  were  believed  to  be  vent-holes  from  this  bottomless 
and  living  pit  of  fire.  The  famous  traveller,  Sir  John  Maundeville, 
asserted  that  he  found  a  descent  into  hell  "in  a  perilous  vale"  in  the 
dominions  of  Prester  John.  Many  a  cavern  in  England  still  bears  the 
name  of  "Hell-hole."  In  a  dialogue  between  a  clerk  and  a  master,  pre- 
served in  an  old  Saxon  catechism,  the  following  question  and  reply 
occur: — "Why  is  the  sun  so  red  when  she  sets?"  "Because  she  looks 
down  upon  hell."  Antonius  Rusca,  a  learned  professor  at  Milan,  in  the 
year  1621,  published  a  huge  quarto  in  five  books,  giving  a  detailed  topo- 
graphical account  of  the  interior  of  the  earth,  hell,  purgatory,  and  limbo.^* 
There  is  a  lake  in  the  south  of  Ireland  in  which  is  an  island  containing 
a  cavern  said  to  open  down  into  hell.  This  cave  is  called  St.  Patrick's 
Purgatory,  and  the  pretence  obtained  quite  general  credit  for  upwards 
of  five  centuries.  Crowds  of  pilgrims  visited  the  place.  Some  who  had 
the  hardihood  to  venture  in  were  severely  pinched,  beaten,  and  burned, 
by  the  priests  within,  disguised  as  devils,  and  were  almost  frightened  out 
of  their  wits  by  the  diabolical  scenes  they  saw  where 

"  Forth  from  the  depths  of  flame  that  singed  the  gloom 
Despairing  wails  and  piercing  shrieks  were  heard." 

Several  popes  openly  preached  in  behalf  of  this  gross  imposition ;  and 
the  Church  virtually  authorized  it  by  receiving  the  large  revenues 
accruing  from  it,  until  at  last  outraged  common  sense  demanded  its 
repudiation  and  suppression.-^^ 

Few  persons  now,  as  they  walk  the  streets  and  fields,  are  much  dis- 
turbed by  the  thought  that,  not  far  below,  the  vivid  lake  of  fire  and 
brimstone,  greedily  roaring  for  new  food,  heaves  its  tortured  surges  con- 
vulsed and  featured  with  souls.  Few  persons  now  shudder  at  a  volcanic 
eruption  as  a  premonishing  message  freshly  belched  from  hell.^^  In  fact, 
the  old  belief  in  a  local  physical  hell  within  the  earth  has  almost  gone 
from  the  public  mind  of  to-day.  It  arose  from  pagan  myths  and  figures 
of  speech  based  on  ignorant  observation  and  arbitrary  fancy,  and  with 
the  growth  of  science  and  the  enlightenment  of  reason  it  has  very  ex- 
tensively fallen  and  faded  away.     No  honest  and  intelligent  inquirer 


1*  De  Inferno  et  Statu  Daemonum  ante  Mundi  Exitium. 

15  Wright,  St.  Patrick's  Purgatory :  an  Essay  on  the  Legends  of  Paradise,  Hell,  and  Purgatory, 
current  during  the  Middle  Ages. 

16  Patuzzi,  De  Sede  inferni  in  Terris  quaerenda. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       589 


into  the  matter  can  find  the  slightest  valid  support  for  such  a  notion. 
It  is  now  a  mere  tradition,  upheld  by  groundless  authority.  And  yet  the 
dim  shadow  of  that  great  idea  of  a  subterranean  hell  which  once  burned 
so  fierce  and  lurid  in  the  brain  of  Christendom  still  vaguely  haunts  the 
modern  world.  The  dogma  still  lies  in  the  prevalent  creeds,  and  is 
occasionally  dragged  out  and  brandished  by  fanatic  preachers.  The 
transmitted  literature  and  influences  of  the  past  are  so  full  of  it  that  it 
cannot  immediately  cease.  Accordingly,  while  the  common  understand- 
ing no  longer  grasps  it  as  a  definite  verity,  it  lingers  in  the  popular  fancy 
as  a  half-credible  image.  The  painful  attempts  made  now  and  then  by 
some  antiquated  or  fanatical  clergyman  to  compel  attention  to  it  and 
belief  in  it  as  a  tangible  fact  of  science,  as  well  as  an  unquestionable  revela- 
tion of  Scripture,  scarcely  win  a  passing  notice,  but  provoke  a  significant 
smile.  Father  Passaglia,  an  eminent  Jesuit  theologian,  in  1856  published 
in  Italy  a  work  on  the  Literality  of  Hell-Fire  and  the  Eternity  of  the 
Punishments  of  the  Damned.  He  says,  "In  this  world  fire  burns  by 
chemical  operations ;  but  in  hell  it  burns  by  the  breath  of  the  Lord !" 
The  learned  and  venerable  Faber,  a  voluminous  author  and  distinguished 
English  divine,  published  in  the  year  1851  a  large  octavo  entitled  "The 
Many  Mansions  in  the  House  of  the  Father,"  discussing  with  elaborate 
detail  the  question  as  to  the  locality  of  the  scenes  awaiting  souls  after 
death.  His  grand  conclusion — the  unreasonableness  of  which  will  be 
apparent  without  comment — is  as  follows: — "The  saints  having  first  risen 
with  Christ  into  the  highest  regions  of  the  air,  out  of  reach  of  the  dreadful 
heat,  the  tremendous  flood  of  fire  hitherto  detained  inside  the  earth  will 
be  let  loose,  and  an  awful  conflagration  rage  till  the  whole  material  globe 
is  dissipated  into  sublimated  particles.  Then  the  world  will  be  formed 
anew,  in  three  parts.  First,  there  will  be  a  solid  central  sphere  of  fire — 
the  flaming  nucleus  of  Gehenna — two  thousand  miles  in  diameter. 
Secondly,  there  shall  roll  around  this  central  ball  on  all  sides  an  ignited 
ocean  of  liquid  fire  two  thousand  miles  in  depth,  the  peculiar  residence 
of  the  wicked,  the  sulphurous  lake  spoken  of  in  the  Apocalypse. 
Thirdly,  around  this  infernal  sea  a  vast  spherical  arch  will  hang,  a 
thousand  miles  thick,  a  massive  and  unbroken  shell,  through  which 
there  are  no  spiracles,  and  whose  external  surface,  beautiful  beyond  con- 
ception, becomes  the  heaven  of  the  redeemed,  where  Christ  himself, 
perfect  man  as  well  as  perfect  Grod,  fixes  his  residence  and  establishes 
the  local  sovereignty  of  the  Universal  Archangel.""  A  comfortable 
thought  it  must  be  for  the  saints,  as  they  roam  the  flowery  fields,  basking 
in  immortal  bliss,  to  remember  that  under  the  crust  they  tread,  a  sound- 


ly Part  iv.  chap.  ix.  p.  417.  Dr.  Gumming  (The  End,  Lect.  X.)  teaches  the  doctrine  of  the  literal 
resurrection  of  the  flesh,  and  the  subsequent  residence  of  the  redeemed  on  this  globe  as  their  eternal 
heaven  under  the  immediate  rule  of  Christ.  Quite  a  full  detail  of  the  historic  and  present  belief  in 
this  scheme  may  be  found  in  the  recent  work  of  its  earnest  advocate,  D.  T.  Taylor, — The  Voice  of  the 
Church  on  the  Coming  of  the  Redeemer,  or  a  History  of  the  Doctrine  of  the  Reign  of  Christ  on 
Earth. 

38 


590      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


less  sea  of  fire  is  forever  plunging  on  its  circular  course,  all  its  crimson 
waves  packed  with  the  agonized  faces  of  the  damned  as  thick  as  drops ! 
The  whole  scheme  is  without  real  foundation.  Science  laughs  at  such  a 
theory.  Its  scriptural  supports  are  either  ethnic  figments  or  rhetorical 
tropes.  Reason,  recollecting  the  immateriality  of  the  soul,  dissipates 
the  ghastly  dream  beyond  the  possibility  of  restoration  to  belief. 

Following  the  historic  locations  of  the  abode  of  departed  souls,  we 
next  ascend  from  the  interior  of  the  earth,  and  above  the  surface  of  the 
earth,  into  the  air  and  the  lofty  realms  of  ether.  The  ancient  Cale- 
donians fixed  the  site  of  their  spirit-world  in  the  clouds.  Their  bards 
have  presented  this  conception  in  manifold  forms  and  with  the  most 
picturesque  details.  In  tempests  the  ghosts  of  their  famous  warriors 
ride  on  the  thunderbolts,  looking  on  the  earth  with  eyes  of  fire,  and  hurl- 
ing lances  of  lightning.  They  float  over  the  summits  of  the  hills  or 
along  the  valleys  in  wreaths  of  mist,  on  vapory  steeds,  waving  their 
shadowy  arms  in  the  moonlight,  the  stars  dimly  glimmering  through 
their  visionary  shapes.  The  Laplanders  also  placed  their  heaven  in  the 
upper  air,  where  the  Northern  Lights  play.  They  regarded  the  aui^oral 
streamers  as  the  sport  of  departed  spirits  in  the  happy  region  to  which 
they  had  risen.  Such  ideas,  clad  in  the  familiar  imagery  furnished  by 
their  own  climes,  would  naturally  be  suggested  to  the  ignorant  fancy, 
and  easily  commended  to  the  credulous  thoughts,  of  the  Celts  and  Finns. 
Explanation  and  refutation  are  alike  unnecessary. 

Plutarch  describes  a  theory  held  by  some  of  the  ancients  locating  hell 
in  the  air,  elysium  in  the  moon.^®  After  death  all  souls  are  compelled 
to  spend  a  period  in  the  region  between  the  earth  and  the  moon, — the 
wicked  in  severe  tortures  and  for  a  longer  time,  the  good  in  a  mild  dis- 
cipline soon  purging  away  all  their  stains  and  fitting  them  for  the  lunar 
paradise.  After  tarrying  a  season  there,  they  were  either  born  again  upon 
the  earth,  or  transported  to  the  divine  realm  of  the  sun.  Macrobius, 
too,  says,  "The  Platonists  reckon  as  the  infernal  region  the  whole  space 
between  the  earth  and  the  moon."^'  He  also  adds,  "The  tropical  signs 
Cancer  and  Capricorn  are  called  the  gates  of  the  sun,  because  there  he 
meets  the  solstice  and  can  go  no-  farther.  Cancer  is  the  gate  of  men, 
because  by  it  is ,  the  descent  to  the  lower  regions ;  Capricorn  is  the  gate 
of  gods,  because  by  it  is  a  return  for  souls  to  the  rank  of  gods  in  the  seat 
of  their  proper  immortality.^^o  The  Manicheans  taught  that  souls  were 
borne  to  the  moon  on  leaving  their  bodies,  and  there  washed  from  their 
sins  in  water,  then  taken  to  the  sun  and  further  cleansed  in  fire.  They 
described  the  moon  and  sun  as  two  splendid  ships  prepared  for  trans- 
ferring souls  to  their  native  country, — the  world  of  perfect  light  in  the 
heights  of  the  creation. ^^ 

The  ancient  Hebrews  thought  the  sky  a  solid  firmament  overarching 

18  In  his  Essay  on  the  Face  in  the  Orb  of  the  Moon. 

w  In  Somnium  Scipionis,  lib.  1.  cap.  xi.  20  Ibid.  cap.  xii. 

81  Augustine,  De  Natura  Boni,  cap.  xUy. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       591 


the  earth,  and  supporting  a  sea  of  inexhaustible  waters,  beyond  which 
God  and  his  angels  dwelt  in  monopolized  splendor.  Eliphaz  the  Teman- 
ite  says,  "Is  not  God  in  the  height  of  heaven?  And  behold  the  stars, 
how  high  they  are;  but  he  walketh  upon- the  arch  of  heaven!"  And 
Job  says,  "  He  covereth  the  face  of  his  throne,  and  spreadeth  his  clouds 
under  it.  He  hath  drawn  a  circular  bound  upon  the  waters  to  the  con- 
fines of  light  and  darkness.''  From  the  dazzling  realm  above  this  super- 
nal ocean  all  men  were  supposed,  until  after  the  resurrection  of  Christ,  to 
be  excluded.  But  from  that  time  the  belief  gradually  spread  in  Christen- 
dom that  a  way  was  open  for  faithful  souls  to  ascend  thither.  Ephraim 
the  Syrian,^'^  and  Ambrose,  located  paradise  in  the  outermost  East  on  the 
highest  summit  of  the  earth,  stretching  into  the  serene  heights  of  the 
sky.  The  ancients  often  conceived  the  universe  to  form  one  solid  whole, 
whose  different  provnices  were  accessible  from  each  other  to  gods  and 
angels  by  means  of  bridges  and  golden  staircases.  Hence  the  innume- 
rable paradisal  legends  associated  with  the  mythic  mountains  of  antiquity, 
such  as  Elborz,  Olympus,  Meru,  and  Kilf.  Among  the  strange  legends 
of  the  Middle  Age,  Gervase  of  Tilbury  preserves  the  following  one, 
illustrative  of  this  belief  in  a  sea  over  the  sky: — "One  Sunday  the  people 
of  an  English  village  were  coming  out  of  church, — a  dark,  gloomy  day, — 
when  they  saw  the  anchor  of  a  ship  hooked  to  one  of  the  tombstones, 
the  cable,  tightly  stretched,  hanging  down  the  air.  Presently  they  saw 
a  sailor  sliding  down  the  rope  to  unfix  the  anchor.  When  he  had  just 
loosened  it  the  villagers  seized  hold  of  him ;  and,  while  in  their  hands,  he 
quickly  died,  as  though  he  had  been  drowned  V  There  is  also  a  famous 
legend  called  "St.  Brandon's  Voyage."  The  worthy  saint  set  sail  from 
the  coast  of  Ireland,  and  held  on  his  way  till  he  arrived  at  the  moon, 
which  he  found  to  be  the  location  of  hell.  Here  he  saw  Judas  Iscariot 
in  execrable  tortures,  regularly  respited,  however,  every  week  from 
Saturaay  eve  till  Sunday  eve ! 

The  thought — so  entirely  in  accordance  with  the  first  impression  made 
by  the  pnenomenon  of  the  night-sky  on  the  ignorant  senses  and  imagina- 
tion— that  the  stars  are  set  in  a  firm  revolving  dome,  has  widely  prevailed ; 
and  the  thought  that  heaven  lies  beyond  that  solid  arch,  in  the  unknown 
cpace,  is  a  popular  notion  lingering  still.  The  scriptural  image  declaring 
that  the  convulsions  of  the  last  day  will  shake  the  stars  from  their 
sockets  in  the  heavenly  floor,  "as  a  fig-tree  casteth  her  untimely  figs 
when  she  is  shaken  of  a  mighty  wind,"  although  so  obviously  a  figure 
of  speech,  has  been  very  generally  credited  as  the  description  of  a  literal 
^act  yet  to  occur.  And  how  many  thousands  of  pious  Christians  have 
felt,  with  the  sainted  Doddridge, 

"  Ye  stars  are  but  the  shining  dust 
Of  my  Divine  abode, — 
The  pavement  of  those  heavenly  courts 
Where  I  shall  see  my  God !" 

22  De  Paradiso  Eden,  Sermo  I. 


592      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


The  universal  diffusion  in  civilized  nations  of  the  knowledge  that  the 
visible  sky  is  no  substantial  expanse,  but  only  an  illimitable  void  of  space 
hung  with  successive  worlds,  has  by  no  means  banished  the  belief, 
originally  based  on  the  opposite  error,  in  a  physical  heaven  definitely 
located  far  overhead,  the  destination  of  all  ransomed  souls.  This  is 
undoubtedly  the  most  common  idea  at  the  present  time.  An  English 
clergyman  once  wrote  a  book,  afterwards  translated  into  German,  to 
teach  that  the  sun  is  hell,  and  that  the  black  spots  often  noticed  on  the 
disk  of  that  orb  are  gatherings  of  damned  souls.'^  Isaac  Taylor,  on  the 
contrary,  contends  with  no  little  force  and  ingenuity  that  the  sun  may 
be  the  heaven  of  our  planetary  system,  a  globe  of  immortal  blessedness 
and  glory.2^  The  celebrated  Dr.  Whiston  was  convinced  that  the  great 
comet  which  appeared  in  his  day  was  hell.  He  imagined  it  remarkably 
fitted  for  that  purpose  by  its  fiery  vapor,  and  its  alternate  plunges,  now 
into  the  frozen  extremity  of  space,  now  into  the  scorching,  breath  of  the 
sun.  Tupper  fastens  the  stigma  of  being  the  infernal  prison-house  on 
the  moon,  in  this  style : — 

"I  know  thee  well,  0  Moon,  thou  caTem'd  realm, 
Sad  satellite,  thou  giant  ash  of  death. 
Blot  on  God's  firmament,  pale  home  of  crime, 
Scarr'd  prison-house  of  sin,  where  damned  souls 
Feed  upon  punishment :  Oh,  thought  sublime. 
That  amid  night's  black  deeds,  when  evil  prowls 
Through  the  broad  world,  thou,  watching  sinners  well, 
Glarest  o'er  all,  the  wakeful  eye  of — Hell !" 

Bailey's  conception  is  the  darker  birth  of  a  deeper  feeling : — 

**  There  is  a  blind  world,  yet  unlit  by  God, 
Rolling  around  the  extremest  edge  of  light. 
Where  all  things  are  disaster  and  decay: 
That  black  and  outcast  orb  is  Satan's  homa 
That  dusky  world  man's  science  counteth  not 
Upon  the  brightest  sky.    He  never  knows 
How  near  it  comes  to  him;  but,  swathed  in  clouds. 
As  though  in  plumed  and  palled  state,  it  steals, 
Hearse-like  and  thief-like,  round  the  universe, 
Eorever  rolling,  and  returning  not, — 
Robbing  all  worlds  of  many  an  angel  soul, — 
With  its  light  hidden  in  its  breast,  which  bums 
With  all  concentrate  and  superfluent  woe." 

In  the  average  faith  of  individuals  to-day,  heaven  and  hell  exist  as  sepa- 
rate places  located  somewhere  in  the  universe ;  but  the  notions  as  to  the 
precise  regions  in  which  they  lie  are  most  vague  and  ineffectual  when 
compared  with  what  they  formerly  were. 

The  Scandinavian  kosmos  contained  nine  worlds,  arranged  in  the  follow- 
ing order : — Grimle,  a  golden  region  at  the  top  of  the  universe,  the  eternal 
residence  of  AUfather  and  his  chosen  ones ;  next  below  that,  Muspel, 


S8  Swinden,  On  the  Nature  and  Location  of  Hell. 
24  Physical  Theory  of  Another  Life,  chap.  xvi. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       593 


the  realm  of  the  genii  of  fire;  Asgard,  the  abode  of  the  gods  in  the 
starry  firmament ;  Vindheim,  the  home  of  the  air-spirits ;  Manheim,  the 
earth,  or  middle  realm ;  Jotunheim,  the  world  of  the  giants,  outside  the 
sea  surrounding  the  earth ;  Elf  heim,  the  world  of  the  black  demons  and 
dwarfs,  just  under  the  earth's  surface ;  Helheim,  the  domain  of  the  god- 
dess of  death,  deep  within  the  earth^s  bosom;  and  finally,  Niflheim,  the 
lowest  kingdom  of  horror  and  pain,  at  the  very  bottom  of  the  creation. 
The  Buddhist  kosmos,  in  the  simplest  form,  as  some  of  them  conceived 
it,  was  composed  of  a  series  of  concentric  spheres  each  separated  from 
the  next  by  a  space,  and  successively  overarching  and  underarching  each 
other  with  circular  layers  of  brightness  above  and  blackness  beneath; 
each  starry  hollow  overhead  being  a  heaven  inhabited  by  gods  and 
blessed  souls,  each  lurid  hollow  underfoot  being  a  hell  filled  with 
demons  and  wicked  souls  in  penance.  The  Arabian  kosmos,  beginning 
with  the  earth,  ascended  to  a  world  of  water  above  the  firmament,  next 
to  a  world  of  air,  then  to  a  world  of  fire,  followed  in  rising  order  by  an 
emerald  heaven  with  angels  in  the  form  of  birds,  a  heaven  of  precious 
stones  with  angels  as  eagles,  a  hyacinth  heaven  with  angels  as  vultures, 
a  silver  heaven  with  angels  as  horses,  a  golden  and  a  pearl  heaven  each 
peopled  with  angel  girls,  a  crystal  heaven  with  angel  men,  then  two 
heavens  full  of  angels,  and  finally  a  great  sea  without  bound,  each 
sphere  being  presided  over  by  a  chief  ruler,  the  names  of  all  of  whom 
were  familiar  to  the  learned  Arabs.  The  Syrian  kosmos  corresponded 
closely  to  the  foregoing.  It  soared  up  the  mounting  steps  of  earth, 
water,  air,  fire,  and  innumerable  choruses  successively  of  Angels,  Arch- 
angels, Principalities,  Powers,  Virtues,  Dominations,  Thrones,  Cherubim 
and  Seraphim,  unto  the  Expanse  whence  Lucifer  fell ;  afterwards  to  a 
boundless  Ocean ;  and  lastly  to  a  magnificent  Crown  of  Light  filling  the 
uppermost  space  of  all.^ 

It  is  hard  for  us  to  imagme  the  aspects  of  the  universe  to  the  ancients 
and  the  impressions  it  produced  in  them,  all  seemed  so  different  then,  in 
the  dimness  of  crude  observation,  from  the  present  appearance  in  the 
light  of  astronomic  science.  Anaximander  held  that  the  earth  was  of 
cylindrical  form,  suspended  in  the  middle  of  the  universe  and  surrounded 
by  envelopes  of  water,  air,  and  fire,  as  by  the  coats  of  an  onion,  but  that 
the  exterior  stratum  was  broken  up  and  collected  into  masses,  and  thus 
originated  the  sun,  moon,  and  stars,  which  are  carried  around  by  the 
three  spheres  in  which  they  are  fixed.'^*  Many  of  the  Oriental  nations 
believed  the  planets  to  be  animated  beings,  conscious  divinities,  freely 
marching  around  their  high  realms,  keeping  watch  and  ward  over  the 
creation,  smiling  their  favorites  on  to  happy  fortune,  fixing  their  baleful 
eyes  and  shedding  disastrous  eclipse  on  "falling  nations  and  on  kingly 
lines  about  to  sink  forever.''  This  belief  was  cherished  among  the  later 
Greek  philosophers  and  Eoman  priests,  and  was  vividly  held  by  such 

25  Dupuis,  L'Origine  de  tons  les  Cultes,  Planche  No.  21.  2«  Arist.  de  Coel.  ii.  13. 


594      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


men  as  Philo,  Origen,  and  even  Kepler.  It  is  here  that  we  are  to  look 
for  the  birth  of  astrology,  that  solemn  lore,  linking  the  petty  fates  of 
men  with  the  starry  conjunctions,  which  once  sank  so  deeply  into  the 
mind  of  the  world,  but  is  now  wellnigh  forgotten: — 

"No  more  of  that,  ye  planetary  lights  I 
Your  aspects,  dignities,  ascendancies, 
Your  partile  quartiles,  and  your  plastic  trines, 
And  all  your  heavenly  houses  and  effects, 
Shall  meet  no  more  devout  expounders  here. 

The  joy  of  Jupiter, 
The  exaltation  of  the  Dragon's  head. 
The  sun's  triplicity  and  glorious 
Day-house  on  high,  the  moon's  dim  detriment, 
And  all  the  starry  inclusions  of  all  signs, 
Shall  rise,  and  rule,  and  pass,  and  no  one  know 
That  there  are  spirit-rulers  of  all  worlds, 
Which  fraternize  with  earth,  and,  though  unknown, 
Hold  in  the  shining  voices  of  the  stars 
Communion  on  high  and  everywhere." 

The  belief  that  the  stars  were  living  beings,  combining  with  the  fancy 
of  an  unscientific  time,  gave  rise  to  the  stellar  apotheosis  of  heroes  and 
legendary  names,  and  was  the  source  of  those  numerous  asterisms,  out- 
lined groups  of  stars,  which  still  bedeck  the  skies  and  form  the  land- 
marks of  celestial  topography.  It  was  these  and  kindred  influences 
that  wrought  together 

"  To  make  the  firmament  bristle  with  shapes 
Of  intermittent  motion,  aspect  vague, 
And  mystic  bearings,  which  o'ercreep  the  earth. 
Keeping  slow  time  with  horrors  in  the  blood ;" — 

the  Gorgon's  petrific  Head,  the  Bear's  frightful  form,  Berenice's  streaming 
Hair,  the  curdling  length  of  Ophiuchus,  and  the  Hydra's  horrid  shape. 
The  poetic  eye  of  old  religion  saw  gods  in  the  planets  walking  their 
serene  blue  paths, — 

"  Osiris,  Bel,  Odin,  Mithras,  Brahm,  Zeus, 
Who  gave  their  names  to  stars  which  still  roam  round 
The  skies,  all  worshipless,  even  from  climes 
Where  their  own  altars  once  topp'd  every -hill." 

By  selected  constellations  the  choicest  legends  of  the  antique  world  are 
preserved  in  silent  enactment.  On  the  heavenly  sea  the  Argonautse 
keep  nightly  sail  towards  the  Golden  Fleece.  There  Heraklfes  gripes  the 
hydra's  heads  and  sways  his  irresistible  club ;  Arion  with  his  harp  rides 
the  docile  Dolphin;  the  Centaur's  right  hand  clutches  the  Wolf;  the 
Hare  flees  from  the  raging  eye  and  inaudible  bark  of  the  Dog;  and 
space  crawls  with  the  horrors  of  the  Scorpion. 

In  consequence  of  the  earth's  revolution  in  its  orbit,  the  sun  appears 
at  different  seasons  to  rise  in  connection  with  different  groups  of  stars. 
It  seems  as  if  the  sun  made  an  annual  journey  around  the  ecliptic. 
This  circuit  was  divided  into  twelve  parts  corresponding  to  the  months, 
and  each  marked  by  a  distinct  constellation.    There  was  a  singular 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE        595 

agreement  in  regard  to  these  solar  houses,  residences  of  the  gods,  or 
signs  of  the  zodiac,  among  the  leading  nations  of  the  earth,— the  Per- 
sians, Chaldeans,  Hebrews,  Syrians,  Hindus,  Chinese,  Arabians,  Japanese, 
Siamese,  Goths,  Javanese,  Mexicans,  Peruvians,  and  Scandinavians." 
Among  the  various  explanations  of  the  origin  of  these  artificial  signs, 
we  will  notice  only  the  one  attributed  by  Volney  to  the  Egyptians.  The 
constellations  in  which  the  sun  successively  appeared  from  month  to 
month  were  named  thus: — at  the  time  of  the  overflow  of  the  Nile,  the 
stars  of  inundation,  (Aquarius;)  at  the  time  of  ploughing,  stars  of  the  ox, 
(Taurus;)  when  lions,  driven  forth  by  thirst,  appeared  on  the  banks  of  the 
Nile,  stars  of  the  lion,  (Leo ;)  at  the  time  of  reaping,  stars  of  the  sheaf,  (Virgo ;) 
stars  of  the  lamb  and  two  Jcids,  (Aries,)  when  these  animals  were  born;  stars 
of  the  crab,  (Cancer,)  when  the  sun,  touching  the  tropic,  returned  back- 
wards ;  stars  of  the  wild  goat,  (Capricorn,)  when  the  sun  reached  the  highest 
point  in  his  yearly  track;  stars  of  the  balance,  (Libra,)  when  days  and 
nights  were  in  equilibrium;  stars  of  the  scorpion,  (Scorpio,)  when  periodical 
simooms  burned  like  the  venom  of  a  scorpion ;  and  so  on  of  the  rest.^^ 

The  progress  of  astronomical  science — from  the  wild  time  when  men 
thought  the  stars  were  mere  spangles  stuck  in  a  solid  expanse  not  far  off, 
to  the  vigorous  age  when  Ptolemy's  mathematics  spanned  the  scope  of 
the  sky ;  from  the  first  reverent  observations  of  the  Chaldean  shepherds 
watching  the  constellations  as  gods,  to  the  magnificent  reasonings  of 
Copernicus  dashing  down  the  innumerable  crystalline  spheres,  "cycle  on 
epicycle,  orb  on  orb,"  with  which  crude  theorizers  had  crowded  the 
stellar  spaces;  from  the  uncurbed  poetry  of  Hyginus  writing  the  floor 
of  heaven  over  with  romantic  myths  in  planetary  words,  to  the  more 
wondrous  truth  of  Le  Verrier  measuring  the  steps  from  nimble  Mercury 
flitting  moth-like  in  the  beard  of  the  sun  to  dull  Neptune  sagging  in  his 
cold  course  twenty-six  hundred  million  miles  away ;  from  the  half-inch  orb 
of  Hipparchus's  naked  eye,  to  the  six-feet  speculum  of  Rosse's  awful  tube; 
from  the  primeval  belief  in  one  world  studded  around  with  skyey  torch- 
lights, to  the  modern  conviction  of  octillions  of  inhabited  worlds  all 
governed  by  one  law — constitutes  the  most  astonishing  chapter  in  the 
history  of  the  human  mind.  Every  step  of  this  incredible  progress  has 
had  its  efifect  in  modifying  the  conceptions  of  man's  position  and  im- 
portance in  nature  and  of  the  connection  of  his  future  fate  with  locali- 
ties. Of  old,  the  entire  creation  was  thought  to  lie  pretty  much  within 
the  comprehension  of  man's  unaided  senses,  and  man  himself  was  sup- 
posed to  be  the  chief — if  not  the  sole — object  of  Divine  providence.  The 
deities  often  came  down  in  incarnations  and  mingled  with  their  favorites 
and  rescued  the  earth  from  evils.  Every  thing  was  anthropomorphized. 
Man's  relative  magnitude  and  power  were  believed  to  be  such  that  he 
fancied  during  an  eclipse  that,  by  screams,  the  crashing  of  gongs,  and 


27  Pigott,  Scandinavian  Mythology,  chap.  i.  p.  31. 

28  Volney,  Ruins,  chap.  xxii.  sect.  3.    Maurice,  Hist.  Hindostan,  vol.  i.  pp.  145-147. 


596      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


magic  rites,  he  could  scare  away  the  monsters  who  were  swallowing  the 
sun  or  the  moon.  Meteors  shooting  through  the  evening  air  the  Arabs 
believed  were  fallen  angels  trying  to  get  back  into  heaven  but  hurled 
from  the  crystal  battlements  by  the  flaming  lances  of  the  guardian 
watchers.    Then  the  gazer  saw 

"  The  top  of  heaven  full  of  fiery  Bhapes, 
Of  burning  cressets." 

Now  the  student  contemplates  an  abyss  swarming  with  orbs  each  out- 
weighing millions  of  our  earth.  Then  they  read  their  nativities  in  the 
planets  and  felt  how  great  must  be  the  state  overwatched  by  such  re- 
splendent servitors.     Now 

"They  seek  communion  'vdth  the  stars  that  they  may  know 
How  petty  is  this  ball  on  which  they  come  and  go." 

Then  the  hugest  view  of  the  extent  of  the  universal  sphere  was  that  an 
iron  mass  would  require  nine  days  and  nights  to  plunge  from  its  Olympian 
height  to  its  Tartarean  depth.  Now  we  are  told  by  the  masters  of  science 
that  there  are  stars  so  distant  that  it  would  take  their  light,  travelling  at 
A  rate  of  nearly  twelve  million  miles  a  minute,  thirty  million  years  to  reach 
us.  The  telescope  has  multiplied  the  size  of  the  creation  by  hundreds  of 
millions,  and  the  grandest  conception  of  the  stellar  universe  possible  to 
the  most  capacious  human  mind  probably  bears  no  larger  proportion  to 
the  fact  than  an  orrery  does  to  the  solar  system.  Our  earth  is  a  hundred 
million  miles  from  the  sun,  whose  diameter  is  so  monstrous  that  a  hundred 
such  orbs  strung  in  a  straight  line  would  occupy  the  whole  distance.  The 
sun,  with  all  his  attendant  planets  and  moons,  is  sweeping  around  his 
own  centre — supposed  by  some  to  be  Alcyone — at  the  rate  of  four  hundred 
thousand  miles  a  day ;  and  it  will  take  him  eighteen  million  years  to  com- 
plete one  revolution.  Our  firmamental  cluster  contains,  it  has  been  calcu- 
lated, in  round  numbers  about  twenty  million  stars.  There  are  many 
thousands  of  such  nebulae  visible,  some  of  them  capable  of  packing  away 
in  their  awful  bosoms  hundreds  of  thousands  of  our  galaxies.  Meagre 
off  the  abysmal  space  into  seven  hundred  thousand  stages  each  a  hundred  • 
million  miles  wide,  and  you  reach  the  nearest  fixed  stars, — for  instance, 
the  constellation  of  the  Lyre.  Multiply  that  inconceivable  distance  by 
hundreds  of  thousands,  and  still  you  will  discern  enormous  sand-banks 
of  stars  obscurely  glittering  on  the  farthest  verge  of  telescopic  vision. 
And  even  all  this  is  but  a  little  corner  of  the  whole. 

Coleridge  once  said,  "To  some  infinitely  superior  Being,  the  whole  uni- 
verse may  be  as  one  plain, — the  distance  between  planet  and  planet  being 
only  as  the  pores  in  a  grain  of  sand,  and  the  spaces  between  system  and 
system  no  greater  than  the  intervals  between  one  grain  and  the  grain 
adjacent."  One  of  the  vastest  thoughts  yet  conceived  by  any  mor- 
tal mind  is  that  of  turning  the  universe  from  a  mechanical  to  a  chemical 
problem,  as  illustrated  by  Prof.  Lovering.^*    Assuming  the  acknowledged 

.  29  Cambridge  Miscellany,  1842. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       597 


truths  in  physics,  that  the-  Tiltiinate  particles  of  matter  never  actually 
touch  each  other,  and  that  water  in  evaporating  expands  into  eighteen 
hundred  times  its  previous  volume,  he  demonstrates  that  the  porosity 
of  our  solar  system  is  no  greater  than  that  of  steam.  "The  porosity  of 
granite  or  gold  may  be  equal  to  that  of  steam,  the  greater  density  being 
a  stronger  energy  in  the  central  forces."  And  the  conclusion  is  scientific- 
ally reached  that  "the  vast  interval  between  the  sun  and  Herschel  is 
an  enormous  pore,  while  the  invisible  distance  that  separates  the  most 
closely-nestled  atoms  is  a  planetary  space, — a  stupendous  gulf  when  com- 
pared with  the  little  spheres  between  which  it  flows."  Thus  we  may 
think  of  the  entire  universe  as  a  living  organism,  like  a  ripening  orange, 
its  component  atoms  worlds,  the  sidereal  movements  its  vital  circulation. 
Surely,  when  a  man  looks  up  from  his  familiar  fields  and  household 
roof  to  such  incommensurable  objects  as  scientific  imagination  reveals  in 
the  sparkling  sword-handle  of  Perseus  and  the  hazy  girdle  of  Andromeda, 
overpowering  humility  will  fill  his  breast,  an  unutterable  solemnity  will 
"fall  on  him  as  from  the  very  presence-chamber  of  the  Highest."  And 
will  he  not,  when  he  contemplates  the  dust-like  shoals  of  stars,  the 
shining  films  of  firmaments,  that  retreat  and  hover  through  all  the 
boundless  heights, — the  Nubecula  nebula,  looking  like  a  bunch  of  ribbons 
disposed  in  a  true-love's  knot, — that  most  awful  nebula  whirled  into  the 
shape  and  bearing  the  name  of  the  Dumb-Bell, — the  Crab  nebula,  hanging 
over  the  infinitely  remote  space,  a  sprawling  terror,  every  point  holding 
millions  of  worlds, — thinking  of  these  all-transcendent  wonders,  and  then 
remembering  his  own  inexpressible  littleness,  how  that  the  visible  exist- 
ence  of  his  whole  race  does  not  occupy  a  single  tick  of  the  great  Sidereal 
Clock,  will  he  not  sink  under  helpless  misgivings,  will  he  not  utterly 
despair  of  immortal  notice  and  support  from  the  King  of  all  this?  In 
a  word,  how  does  the  solemn  greatness  of  man,  the  supposed  eternal 
destiny  of  man,  stand  affected  by  the  modern  knowledge  of  the  vastness 
of  creation  ?  Regarding  the  immensities  receding  ovei;  hitn  in  unfathom- 
able abysses  bursting  with  dust-heaps  of  suns,  must  not  man  be  dwarfed 
into  unmitigated  contempt,  his  life  and  character  rendered  absolutely 
insignificant,  the  utmost  span  of  his  fortunes  seeming  but  as  the  hum 
and  glitter  of  an  ephemeron  in  a  moment's  sunshine  ?  Doubtless  many 
a  one  has  at  times  felt  the  stupendous  truths  of  astronomy  thus  palsying 
him  with  a  crushing  sense  of  his  own  nothingness  and  burying  him  in 
fatalistic  despair.  Standing  at  night,  alone,  beneath  the  august  dome 
studded  from  of  old  with  its  ever-blazing  lights,  he  gazes  up  and  sees  the 
innumerable  armies  of  heaven  marshalled  forth  above  him  in  the  order 
and  silence  of  their  primeval  pomp.  Peacefully  and  forever  they  shine 
there.  In  nebula  separated  from  nebula  by  trillions  of  leagues,  plane 
beyond  plane,  they  stretch  and  glitter  to  the  feet  of  God.  Falling  on 
his  knees,  he  clasps  his  hands  in  speechless  adoration,  but  feels,  with  an 
intolerable  ache  of  the  heart,  that  in  this  infinitude  such  an  one  as  he 
can  be  of  no  consequence  whatever.     He  waits  passively  for  the  resistless 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


round  of  fate  to  bear  him  away, — ah,  whither?  "Conscious  that  he 
dwells  but  as  an  atom  of  dust  on  the  outskirts  of  a  galaxy  of  inconceiv- 
able glory"  moving  through  eternity  in  the  arms  of  law,  he  becomes,  in 
his  own  estimation,  an  insensible  dot  lost  in  the  uncontainable  wilder- 
ness of  jfirmamental  systems.  But  this  conclusion  of  despair  is  a  mistake 
as  sophistical  as  it  is  injurious,  as  baseless  in  reality  as  it  is  natural  in 
seeming.  Its  antidote  and  corrective  are  found  in  a  more  penetrative 
thought  and  juster  understanding  of  the  subject,  which  will  preserve 
the  greatness  and  the  immortal  destiny  of  man  unharmed  despite  the 
frowning  vastitudes  of  creation.  This  will  appear  from  fairly  weighing 
the  following  considerations. 

In  the  first  place,  the  immensity  of  the  material  universe  is  an  ele- 
ment entirely  foreign  to  the  problem  of  human  fate.  When  seeking  to 
solve  the  question  of  human  destiny,  we  are  to  study  the  facts  and  prophe- 
cies of  human  nature,  and  to  conclude  accordingly.  It  is  a  perversion 
of  reason  to  bring  from  far  an  induction  of  nebular  magnitudes  to  crush 
with  their  brute  weight  the  plain  indications  of  the  spirit  of  humanity. 
What  though  the  number  of  telescopic  worlds  were  raised  to  the  ten- 
thousandth  power,  and  each  orb  were  as  large  as  all  of  them  combined 
would  now  be  ?  what  difference  would  that  make  in  the  facts  of  human 
nature  and  destiny  ?  It  is  from  the  experience  going  on  in  man's  breast, 
and  not  from  the  firmaments  rolling  above  his  head,  that  his  importance 
and  his  final  cause  are  to  be  inferred.  The  human  mind,  heart,  and 
conscience,  thought,  love,  faith,  and  piety,  remain  the  same  in  their 
intrinsic  rank  and  capacities  whether  the  universe  be  as  small  as  it 
appeared  to  the  eyes  of  Abraham  or  as  large  as  it  seems  in  the  cosmical 
theory  of  Humboldt.  Thus  the  spiritual  position  of  man  really  remains 
precisely  what  it  was  before  the  telescope  smote  the  veils  of  distance  and 
bared  the  outer  courts  of  being. 

Secondly,  if  we  do  bring  in  the  irrelevant  realms  of  science  to  the 
examination  of  our  princely  pretensions,  it  is  but  fair  to  look  in  both 
directions.  And  then  what  we  lose  above  we  gain  below.  The  revela- 
tions of  the  microscope  balance  those  of  the  telescope.  The  animalcula 
magnify  man  as  much  as  the  nebulae  belittle  him.  We  cannot  help 
believing  that  He  who  frames  and  provides  for  those  infinitesimal  ani- 
mals quadrillions  of  whom  might  inhabit  a  drop  of  water  or  a  leaf  and 
have  ample  room  and  verge  enough,  and  whose  vital  and  muscular 
organization  is  as  complicated  and  perfect  as  that  of  an  elephant,  will 
much  more  take  care  of  man,  no  matter  how  numerous  the  constellations 
are.  Let  us  see  how  far'  scientific  vision  can  look  beneath  ourselves  as 
the  question  is  answered  by  a  few  well-known  facts.  In  each  drop  of 
human  blood  there  are  three  million  vitalized  corpuscular  disks. 
Considering  all  the  drops  made  up  in  this  way,  man  is  a  kosmos,  his  vems 
galaxies  through  whose  circuits  these  red  clustering  planets  perform  their 
revolutions.  How  small  the  exhaling  atoms  of  a  grain  of  musk  must  be, 
since  it  will  perfume  every  breath  of  air  blowing 'through  a  hall  for  a 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.      599 


quarter  of  a  century,  and  then  not  be  perceptibly-  diminished  An 
ounce  of  gold  may  be  reduced  into  four  hundred  and  thirty-two  billion 
parts,  each  microscopically  visible.^®  There  is  a  deposit  of  slate  in 
Bohemia  covering  forty  square  miles  to  the  depth  of  eight  feet,  each 
cubic  inch  of  which  Ehrenberg  found  by  microscopic  measurement  to 
contain  forty-one  thousand  million  infusorial  animals.  Sir  David  Brews- 
ter says,  "A  cubic  inch  of  the  Bilin  polieschiefer  slate  contaius  above 
one  billion  seven  hundred  and  fifty  thousand  millions  of  distinct  indi- 
viduals of  Gralionella  ferruginea."^^  It  is  a  fact  that  the  size  of  one  of 
these  insects  as  compared  with  the  bulk  of  a  man  is  virtually  as  small  as 
that  of  a  man  compared  with  the  whole  scheme  of  modern  astronomy. 
Thus,  if  the  problem  of  our  immortal  consequence  is  prejudicially  vitiated 
by  contemplating  the  immense  extremity  of  vision,  it  is  rectified  by  gazing 
on  the  opposite  extremity.  If  man  justly  scrutinized,  without  compari- 
sons, is  fitted  for  and  worthy  of  eternity,  no  foreign  facts,  however  mag- 
nificent or  minute,  should  alter  our  judgment  from  the  premises. 

Thirdly,  is  it  not  evident  that  man's  greatness  keeps  even  pace  along 
the  scale  of  magnitude  with  the  widening  creation,  since  it  is  his  mind 
that  sees  and  comprehends  how  wondrous  the  dimensions  of  the  uni- 
verse are?  The  number  of  stars  and  the  limits  of  space  are  not  more 
astounding  than  it  is  that  he  should  be  capable  of  knowing  such  things, 
enumerating  and  staking  them  off.  When  man  has  measured  the  dis- 
tance and  weighed  the  bulk  of  Sirius,  it  is  more  appropriate  to  kneel  in 
amazement  before  the  inscrutable  mystery  of  his  genius,  the  irrepressible 
soaring  of  his  soul,  than  to  sink  in  despair  under  the  swinging  of  those 
lumps  of  dirt  in  their  unapproachable  spheres  because  they  are  so  gigan- 
tic !  The  appearance  of  the  creation  to  man  is  not  vaster  than  his  per- 
ception of  it.  They  are  exactly  correlated  by  the  very  terms  of  the 
statement.  As  the  astronomic  world  expands,  the  astronomer's  mind 
dilates  and  must  be  as  large  as  it  in  order  to  contain  it  in  thought. 
What  we  lose  in  relative  importance  from  the  enlargement  of  the  bound- 
aries of  the  universe  we  gain  from  the  new  revelation  of  our  capacities 
that  is  made  through  these  transcendent  achievements  of  our  science. 
That  we  are  favorites  of  the  Creator  and  destined  for  immortal  glories  is 
therefore  logically  and  morally  just  as  credible  after  looking  through 
Herschel's  forty-feet  reflector  and  reading  La  Place's  M6canique  Celeste 
as  it  would  be  were  this  planet,  suspended  in  a  hollow  dome,  the  entirety 
of  material  being. 

Furthermore,  we  can  reason  only  from  the  data  we  have ;  and,  doing 
that,  we  should  conclude,  from  the  intrinsic  and  incomparable  superiority 
of  spirit  to  matter,  that  man  and  his  kindred  scattered  in  families  over 
all  the  orbs  of  space  were  the  especial  objects  of  the  infinite  Author's 
care.     They  are  fitted  by  their  filial  attributes  to  commune  with  Him  in 


30  Lardner,  Hand-Book  of  Natural  Philosophy,  book  i.  chap.  v. 
SI  More  Worlds  than  One,  ch.  viii.  note  3. 


600       LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE, 


praise  and  love.  •  They  know  the  prodigious  and  marvellous  works  of 
mechanical  nature ;  mechanical  nature  knows  nothing.  Man  can  return 
his  Maker's  blessing  in  voluntary  obedience  and  thanks ;  matter  is  inani- 
mate clay  for  the  Potter's  moulding.  Turning  from  the  gleaming  wilder- 
nesses of  star-land  to  the  intellect  and  heart,  appreciating  the  infinite 
problems  and  hopes  with  which  they  deal  and  aspire,  we  feel  the  truth 
expressed  by  Wordsworth  in  his  tremendous  lines : — 

"  I  must,  aloft  ascending,  breathe  in  worlds 
To  which  the  heaven  of  heavens  is  but  a  veil. 
Not  chaos,  darkest  pit  of  Erebus, 
Nor  aught  of  blinder  vacancy,  scoop'd  out 
By  help  of  dreams,  can  breed  such  fear  and  awo 
As  fell  upon  us  often  when  we  look 
Into  our  minds,  into  the  mind  of  man." 

Is  not  one  noble  thought  of  truth,  one  holy  emotion'of  love,  one  divine 
impulse  of  devotion,  better  than  a  whole  planet  of  mud,  a  whole  solar 
system  of  gas  and  dust?  Who  would  not  rather  be  the  soul  that  gauges 
the  deeps,  groups  the  laws,  foretells  the  movements,  of  the  universe, 
writing  down  in  a  brief  mathematical  formula  a  complete  horoscope  of 
the  heavens  as  they  will  appear  on  any  given  night  thousands  of  years 
hence,  than  to  be  all  that  array  of  swooping  systems?  To  think  the 
world  is  to  be  superior  to  the  world.  That  which  appreciates  is  akin  to 
that  which  makes ;  and  so  we  are  the  Creator's  children,  and  these  crowd- 
ing nebulae,  packed  with  orbs  as  thick  as  the  ocean-beach  with  sands,  are 
the  many  mansions  of  the  House  fitted  up  for  His  abode  and  ours.  An 
only  prince  would  be  of  more  consideration  than  a  palace,  although 
its  foundation  pressed  the  shoulders  of  Serpentarius,  its  turret  touched 
the  brow  of  Orion,  and  its  wings  reached  from  the  Great  Bear  to  the 
Phoenix.  So  a  mind  is  of  more  importance  than  the  material  creation, 
and  the  moral  condition  of  a  man  is  of  greater  moment  than  the  aspect 
of  stellar  firmaments. 

Another  illustration  of  the  truth  we  are  considering  is  to  be  drawn 
from  the  idealist  theory,  to  which  so  many  of  the  ablest  thinkers  of  the 
world  have  given  their  devoted  adhesion,  that  matter  is  merely  phe- 
nomenal, no  substantial  entity,  but  a  transient  show  preserved  in  appear- 
ance for  some  ulterior  cause,  and  finally,  at  the  withdrawal  or  suspension 
of  Grod's  volition,  to  return  into  annihilating  invisibility  as  swiftly  as  a 
flash  of  lightning.  The  solid-seeming  firmaments  are  but  an  exertion  of 
Divine  force  projected  into  vision  to  serve  for  a  season  as  a  theatre  for 
the  training  of  spirits.  When  that  process  is  complete,  in  the  twinkling 
of  an  eye  the  phantasmal  exhibition  of  matter  will  disappear,  leaving 
only  the  ideal  realm  of  indestructible  things,  souls  with  their  inward 
treasures  remaining  in  their  native  sphere  of  the  infinite,  while'  the 
outward  universe 

•  "Doth  vanish  like  a  ghost  before  the  sun." 

The  same  practical  result  may  also  be  reached  by  a  different  path, — 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.      601 


may  be  attained  by  the  road  of  physics  as  well  as  by  that  of  tran- 
scendental metaphysics.  For  Newton  has  given  in  his  Principia  a 
geometrical  demonstration  of  the  infinite  compressibility  of  matter.  All  the 
worlds,  therefore,  that  cluster  in  yon  swelling  vault  can  be  condensed 
into  a  single  globe  of  the  size  of  a  walnut ;  and  then,  on  that  petty  lump 
of  apparent  substance,  the  enfranchised  soul  might  trample  in  an  exulta- 
tion of  magnanimous  scorn  upon  the  whole  universe  of  earths,  and  soar 
through  its  own  unlimited  dominion.  Monarch  of  Immortality,  the 
snatched  glory  of  shrunken  firmaments  flashing  from  its  deathless 
wings. 

Finally,  a  proper  comprehension  of  the  idea  of  God  will  neutralize  the 
skepticism  and  despondency  sometimes  stealthily  nourished  or  crushingly 
impressed  by  contemplations  of  the  immensity  of  nature.  If  one,  from 
regarding  the  cold  and  relentless  mechanism  of  the  surrounding  system, 
tremble  for  fear  of  there  being  no  kind  Overruler,  let  him  gaze  on  the 
warm  beauty  that  flushes  the  countenance  of  day,  the  mystic  meditative- 
ness  that  hangs  on  the  pensive  and  starry  brow  of  night,  let  him  follow 
the  commanding  instincts  of  his  own  heart,  and  he  will  find  himself 
clinging  in  irresistible  faith  and  filial  love  to  the  thought  of  an  infinite 
Father.  If  still  the  atheistic  sentiment  obtrudes  upon  him  and  oppresses 
him,  let  him  observe  how  every  spot  of  immensity  whereon  the  eye  of 
science  has  fallen  is  crowded  with  unnumbered  amazing  examples  of 
design,  love,  beneficence,  and  he  will  perceive  that  the  irrefragable  lines 
of  argument  drawn  through  the  boundless  spaces  of  creation  light  up 
the  stupendous  contour  of  Grod  and  show  the  expression  of  his  features 
to  be  love.  It  seems  as  though  any  man  acquainted  with  the  truths  and 
magnitudes  of  astronomy,  who,  after  seeing  the  star-strewn  abysses, 
would  look  in  his  mirror  and  ask  if  the  image  reflected  there  is  that  of 
the  greatest  being  in  the  universe,  would  need  nothing  further  to  con- 
vince him  that  a  God,  the  Creator,  Preserver,  Sovereign,  lives.  And 
then,  if,  mistakenly  judging  from  his  own  limitations,  he  thinks  that  the 
particular  care  of  all  the  accumulated  galaxies  of  worlds,  every  world 
perhaps  teeming  with  countless  millions  of  conscious  creatures,  would 
transcend  the  possibilities  even  of  God,  a  moment's  reflection  will  dis- 
solve that  sophistry  in  the  truth  that  God  is  infinite,  and  that  to  his 
infinite  attributes  globule  and  globe  are  alike, — the  oversight  of  the  whole 
and  of  each  part  a  matter  of  instantaneous  and  equal  ease.  Still  further : 
if  this  abstract  truth  be  insufficient  to  support  faith  and  bestow  peace, 
what  will  he  say  to  the  visible  fact  that  all  the  races  of  beings,  and  all 
the  clusters  of  worlds,  from  the  motes  in  a  sunbeam  to  the  orbs  of  the 
remotest  firmament,  are  now  taken  care  of  by  Divine  Providence  ?  God 
now  keeps  them  all  in  being  and  order,  unconfused  by  their  multiplicity, 
unoppressed  by  their  magnitude,  and  not  for  an  instant  forgetting  or 
neglecting  either  the  mightiest  or  ,the  least.  Morbidly  su^icious,  per- 
versely incredulous,  must  be  the  mind  that  denies,  since  it  is  so  now  in 
this  state,  that  it  may  be  so  as  well  in  the  other  state  and  forever !     Grasp- 


602      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


ing  the  conception  of  one  God,  who  creates,  rules,  and  loves  all,  man  may 
unpresumptuously  feel  himself  to  be  a  child  of  the  Infinite  and  a  safe 
heir  of  immortality.  Looking  within  and  without,  and  soaring  in  fancy 
amidst  the  blue  and  starry  altitudes  interspersed  with  blazing  suns  and 
nebulous  oceans,  he  may  cry,  from  a  sober  estimate  of  all  the  experimental 
and  phenomenal  facts  within  his' reach, — 

"  Even  here  I  feel, 
Among  these  mighty  things,  that  as  I  am 
I  am  akin  to  God ;  that  I  am  part 
Of  the  use  universal,  and  can  grasp 
Some  portion  of  that  reason  in  the  which 
The  whole  is  ruled  and  founded ;  that  I  have 
A  spirit  nobler  in  its  cause  and  end, 
Lovelier  in  order,  greater  in  its  powers, 
Than  all  these  bright  and  swift  immensities." 

Perhaps  the  force  of  these  arguments  may  be  better  condensed  and 
expressed  by  help  of  an  indi^udual  illustration.  While  the  pen  is  forming 
these  words,  the  announcement  of  the  death  of  Dr.  Kane  saddens  the 
world.  Alas  that  the  gallant  heart  no  longer  beats,  the  story  of  whose 
noble  generosity  and  indomitable  prowess  has  just  thrilled  the  dull 
nations  of  men  of  meaner  mould !  Who — even  though  standing  before 
a  telescope  under  the  full  architecture  of  the  heavens-^can  believe  that 
that  maiden  soul  of  heroism  and  devotion  is  now  but  an  extinguished 
spark, — that  the  love,  honor,  intelligence,  self-sacrificing  consecration 
which  enswathed  him  a&  with  a  saintly  halo  have  all  gone  out?  Turn- 
ing from  that  pale  form,  stretched  on  the  couch  of  death  in  fatal  Cuba, 
through  the  receding  gulfs  of  space  where  incomputable  systems  of 
worlds  are  wheeling  on  their  eternal  courses,  and  then  looking  back 
again  from  the  noiseless  glitter  and  awful  bulk  of  the  creation,  do  you 
despair  of  the  immortal  consequence  of  the  poor  sufferer  whose  fleshly 
moorings  to  existence  are  successively  loosening  at  every  gasp?  Ah, 
remember  that  Matter  and  the  Soul  are  not  alone !  Far  above  that  clay- 
bound,  struggling  soul,  and  far  above  those  measureless,  firmamental 
masses,  is  God,  the  Maker  of  them  both,  and  the  Lover  of  his  child. 
Glancing  in  His  omniscience  down  upon  that  human  death-couch,  around 
which  affectionate  prayers  are  floating  from  every  part  of  the  earth,  and 
from  whose  pallid  occupant  confiding  sighs  are  rising  to  His  ear.  He  sees 
the  unutterable  mysteries  of  yearning  thought,  emotion,  and  power, 
which  are  the  hidden  being  of  man,  and  which  so  ally  the  filial  spirit  to 
the  parent  Divinity.  As  beneath  His  gaze  the  faithful  soul  of  Elisha 
Kane — slowly  extricating  itself  from  its  overwrought  tabernacle,  and 
also  extricating  itself  from  the  holy  network  of  heart-strings  which  sixty 
millions  of  men  speaking  one  speech  have  flung  around  him,  if  haply  so 
they  might  retain  him  to  earth  to  take  their  love  and  waiting  honors — 
rises  into  the  invisible,  seeking  to  return,  bearing  its  virgin  purity  with 
it,  to  the  bosom  of  God,  will  He  overlook  it,  or  carelessly  spurn  it  into 
night,  because  the  banks  of  stars  are  piled  up  so  thick  and  high  that 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       603 


they  absorb  His  regards  ?  My  soiil,  come  not  thou  into  the  counsels  of 
them  that  think  so !  It  should  not  be  believed  though  astronomy  were 
a  thousand  times  astronomy.  But  it  shall  rather  be  thought  that,  ere 
now,  the  brave  American  has  discovered  the  Mariner  whom  he  sought, 
though  sailing  on  far  other  seas,  where  there  is  no  destroying  winter 
and  no  need  of  rescue. 

In  association  with  the  measureless  spaces  and  countless  worlds  brought 
to  light  by  astronomic  science  naturally  arises  the  question  whether  the 
other  worlds  are,  like  our  earth,  peopled  with  responsible  intelligences. 
In  ancient  times  the  stars  were  not  generally  thought  to  be  worlds,  but 
to  be  persons, — ^genii  or  gods.  At  the  dawn  of  .creation  "  the  morning 
stars  sang  together;"  that  is,  "the  sons  of  God  shouted  for  joy."  The 
stars  were  the  living  army  of  "Jehovah  of  hosts."  At  the  time  when 
the  theological  dogmas  now  prevalent  were  first  conceived,  the  greatness 
and  glory  of  the  universe  were  supposed  to  centre  on  this  globe.  The 
fortunes  of  man  wellnigh  absorbed,  it  was  imagined,  the  interest  of  angels 
and  of  God.  The  whole  creation  was  esteemed  a  temporary  theatre  for 
the  enactment  of  the  sublime  drama  of  the  fall  and  redemption  of  man. 
The  entire  heavens  with  all  their  host  were  thought  to  revolve  in  satellite 
dependence  around  this  stationary  and  regal  planet.  For  God  to  hold 
long,  anxious,  repeated  councils  to  devise  means  to  save  us,  was  not 
deemed  out  of  keeping  with  the  relative  dignity  of  the  earth  and  the 
human  race.  But  at  length  the  progress  of  discovery  put  a  different 
aspect  on  the  physical  conditions  of  the  problem.  The  philosopher 
began  to  survey  man's  habitation  and  history,  and  to  estimate  man's 
comparative  rank  and  destiny,  not  from  the  stand-point  of  a  solitary 
planet  dating  back  only  a  few  thousand  years,  but  in  the  light  of  millions 
of  centuries  of  duration  and  from  a  position  among  millions  of  crowded 
firmaments  whence  our  sun  appears  as  a  dim  and  motionless  star.  This 
new  vision  of  science  required  a  new  construction  of  theology.  The  petty 
and  monstrous  notions  of  the  ignorant  superstition  of  the  early  age  needed 
rectification.  In  the  minds  of  the  wise  and  devout  few  this  was  effected; 
but  with  the  great  majority  the  two  sets  of  ideas  existed  side  by  side  in 
unreconciled  confusion  and  contradiction,  as  they  even  continue  to  do 
unto  this  day. 

"When  it  came  to  be  believed  that  the  universe  teemed  with  suns, 
moons,  and  planets,  composed  of  material  substances,  subject  to  day  and 
night,  and  varipus  other  laws  and  changes,  like  our  own  abode,  it  was 
natural  to  infer  that  these  innumerable  worlds  were  also  inhabited  by 
rational  creatures  akin  to  ourselves  and  capable  of  worshipping  God. 
Numerous  considerations,  possessing  more  or  less  weight,  were  brought 
forward  to  confirm  such  a  conclusion.  The  most  striking  presentation 
ever  made  of  the  argument,  perhaps,  is  that  in  Oersted's  essay  on  the 
"Universe  as  a  Single  Intellectual  Eealm."  It  became  the  popular  faith, 
and  is  undoubtedly  more  so  now  than  ever  before.  Towards  the  end  of  the 
seventeenth  century  a  work  was  published  in  explicit  support  of  this 


604      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


faith  by  Fontenelle.  It  was  entitled  "Conversations  on  the  Plurality 
of  Worlds,"  and  had  marked  success,  running  through  many  editions. 
A  few  years  later,  Huygens  wrote  a  book,  called  "  Cosmotheoros,"  in 
maintenance  of  the  same  thesis.  The  more  this  doctrine  obtained  root 
and  life  in  the  convictions  of  men,  the  more  strongly  its  irreconcilable- 
ness  with  the  ordinary  theology  must  have  made  itself  felt  by  fearless 
and  competent  thinkers.  Could  a  quadrillion  firmaments  loaded  with 
•  stars,  each  inhabited  by  its  own  race  of  free  intelligences,  all  be  burned 
up  and  destroyed  in  the  Day  of  Judgment  provoked  on  this  petty  grain 
of  dust  by  the  sin  of  Adam?^^  Were  the  stars  mere  sparks  and  spangles 
stuck  in  heaven  for  us  to  see  by,  it  would  be  no  shock  to  our  reason  to 
suppose  that  they  might  be  extinguished  with  our  extinction  ;  but,  grasp- 
ing the  truths  of  astronomy  as  they  now  lie  in  the  brain  of  a  master  in 
science,  we  can  no  longer  think  of  Cod  expelling  our  race  from  the  joys 
of  being  and  then  quenching  the  splendors  of  his  hall  "as  an  innkeeper 
blows  out  the  lights  when  the  dance  is  at  an  end."  God  rules  and  over- 
rules all,  and  serenely  works  out  his  irresistible  ends,  incapable  of  wrath 
or  defeat.  Would  it  be  more  incongruous  for  Him  to  be  angry  with  an 
ant-hill  and  come  down  to  trample  it,  than  to  be  so  with  the  earth  and 
appear  in  vindictive  fire  to  annihilate  it  ? 

From  time  to  time,  in  the  interests  of  the  antiquated  ideas,  doubts 
have  been  raised  as  to  the  validity  of  the  doctrine  of  stellar  worlds 
stocked  with  intellectual  families.^^  Hegel,  either  imbued  with  that 
Gnostic  contempt  and  hatred  for  matter  which  described  the  earth  as 
"  a  dirt-ball  for  the  extrication  of  light-spirits,'^  or  from  an  obscure  impulse 
of  pantheistic  thought,  sullies  the  stars  with  every  demeaning  phrase, 
even  stigmatizing  them  as  "pimples  of  light."  Michelet,  a  disciple  of 
Hegel,  followed  his  example,  and,  in  a  work  published  in  1840,  strove 
vigorously  to  aggrandize  the  earth  and  man  at  the  expense  of  the 
accepted  teachings  of  astronomy.^*  With  argument  and  ridicule,  wit 
and  reason,  he  endeavored  to  make  it  out  that  the  stars  are  no  better 
than  gleaming  patches  of  vapor.  We  are  the  exclusive  autocrats  of  all 
immensity.  Whewell  has  followed  up  this  species  of  thought  with  quite 
remarkable  adroitness,  force,  and  brilliance.^^  Whether  his  motive  in 
this  undertaking  is  purely  scientific  and  artistic,  or  whether  he  is  im- 
pelled by  a  fancied  religious  animus, — having  been  bitten  by  some  theo- 
logical fear  which  has  given  him  the  astrophobia, — does  not  clearly 

82  As  specimens  of  the  large  number  of  treatises  which  have  been  published  asserting  the  destruc- 
tion of  the  whole  creation  in  the  Day  of  Judgment,  the  following  may  be  consulted.  Osiauder,  De 
Consummatione  Sseculi  Dissertationum  Peutaa.  Lund,  De  Excidio  Universi  Totali  et  Substantiali. 
Frisch,  Die  Welt  im  Feuer,  oder  das  wahre  Vergehen  und  Ende  der  Welt  durch  den  letzen  Siinden- 
brand.  For  a  century  past  the  opinion  has  been  gaining  favor  that  the  great  catastrophe  will  be 
confined  to  our  earth,  and  that  even  this  is  not  to  be  annihilated,  but  to  be  transformed,  purged,  and 
beautified  by  the  crisis.    See,  e.g.,  Brumhey,  Ueber  die  endliche  Umwandlung  der  Erde  durch  Feuer. 

83  Kurtz,  Bibel  und  Astronomic.    Simonton's  Eng.  trans.,  ch.  vi.  sect.  14 :  Incarnation  of  God. 
34  Vorlesungen  liber  die  ewigo  Personlichkeit  des  Geistes. 

86  Of  a  Plurality  of  Worlds :  An  Essay. 


LOCAJ.  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       605 


appear.  Brewster  has  replied  to  Whewell's  disturbing  essay  in  a  volume 
which  more  commands  our  sympathies  and  carries  our  reason,  but  is  less 
sustained  in  force  and  less  close  in  logic.^®  Powell  has  still  more  recently 
published  a  very  valuable  treatise  on  the  subject  ;^^  and  with  this  work 
me  discussion  rests  thus  far,  leaving,  as  we  believe,  the  popular  faith  in 
an  astronomic  universe  of  inhabited  worlds  unshaken,  however  fatal  the 
legitimate  implications  of  that  faith  may  be  to  other  doctrines  simul- 
taneously held.^^  It  is  curious  to  observe  the  shifting  positions  taken  up 
by  skepticism  in  science,  now,  with  powerful  recoil  from  the  narrow 
bigotries  of  theology,  eagerly  embracing  the  sublimest  dreams  of  as- 
tronomic speculation,  and  now  inclining  to  the  faith  that  the  remoter 
stars  are  but  brilliant  globules  trickling  from  the  poles  of  some  terrible 
battery  in  the  godless  heights  of  space.  But  if  there  be  any  thing  sure 
in  science  at  all,  it  is  that  the  material  creation  is  inconceivably  vast,  in- 
cluding innumerable  systems,  and  all  governed  by  invariable  laws.  But 
let  us  return  from  this  episode. 

The  foregoing  sixfold  argument,  preserving  us  from  the  remorseless 
grasp  of  annihilation,  leaves  to  us  unchanged  the  problem  of  the 
relations  which  shall  be  sustained  by  the  disembodied  soul  to  time  and 
space, — the  question  as  to  the  locality  of  the  spirit-world,  the  scene  of 
our  future  life.  Sheol,  Hades,  Tartarus,  Valhalla  with  its  mead-brimmed 
horns,  Blessed  Isles,  Elysium,  supernal  Olympus,  firmamental  Heaven, 
paradisal  Eden,  definite  sites  of  celestial  "Worlds  for  departed  souls,  the 
Chaldee's  golden  orbs,  the  Sanscrit  Meru,  the  Indian  Hunting-Ground, 
the  Moslem's  love-bowers,  and  wine-rivers,  and  gem-palaces  thronged 
with  dark-eyed  houris, — these  notions,  and  all  similar  ones,  of  material 
residences  for  spirits,  located  and  bounded,  we  must  dismiss  as  dreams 
and  cheats  of  the  childish  world's  unripe  fancy.  There  is  no  evidence 
for  any  thing  of  that  coarse,  crude  sort.  The  fictitious  theological  Heaven 
is  a  deposit  of  imagination  on  the  azure  ground  of  infinity,  like  a  bird's 
nest  on  Himalaya.  What,  then,  shall  we  say  ?  Why,  in  the  first  place,  that, 
while  there  are  reasons  enough  and  room  enough  for  an  undisheartened 
faith  in  the  grand  fact  of  human  immortality,  it  is  beyond  our  present 
powers  to  establish  any  detailed  conclusions  in  regard  to  its  locality  or 
its  scenery. 

But  surely,  in  the  second  place,  we  should  say  that  it  becomes  us,  when 
reflecting  on  the  scenes  to  be  opened  to  us  at  death,  to  rise  to  a  more 
ideal  and  sublime  view  than  any  of  those  tangible  figments  which  were 
the  products  of  untrained  sensual  imagination  and  gross  materialistic 
theory.     When  the  fleshly  prison-walls  of  the  mind  fall,  its  first  in- 


>«  More  Worlds  than  One  the  Creed  of  the  Philosopher  and  the  Hope  of  the  Christian. 

^  Essay  on  the  Unity  or  Plurality  of  Worlds.  See,  furthermore,  in  Westminster  Review,  July, 
1858,  Recent  Astronomy  and  the  Nebular  Hypothesis. 

88  Yolger,  Erde  und  Ewigkeit.  (Natural  History  of  the  Earth  as  a  Periodical  Process  of  Develop- 
ment in  Opposition  to  the  Unnatural  Geology  of  Revolutions  and  Catastrophes.)  Treise,  Das  Endlose 
der  grossen  und  der  kleinen  materiellea  Welt. 

39 


606      LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


heritance  is  a  stupendous  freedom.  The  narrow  limits  that  caged  it 
here  are  gone,  and  it  lives  in  an  ethereal  sphere  with  no  impeding 
bounds.  Leaving  its  natal  threshold  of  earth  and  the  lazar-house  of 
time,  its  home  is  immensity,  and  its  lease  is  eternity.  Even  in  out 
present  state,  to  a  true  thinker  there  is  no  ascent  or  descent  or  termi? 
nating  wall  in  space,  but  equal  motion  inimitably  in  all  directions;  and 
no  absolute  standard  of  duration,  only  a  relative  and  variable  one  from 
the  insect  of  an  hour,  to  man,  to  an  archangel,  to  that  incomprehensible 
Being  whose  shortest  moments  are  too  vast  to  be  noted  by  the  awful 
nebula  of  the  Hour-Glass,  although  its  rushing  sands  are  systems  of 
worlds.  The  soul  emerges  from  earthly  bondage  emancipated  into 
eternity,  while 

"  The  ages  sweep  around  him  with  their  wings, 
Like  angcr'd  eagles  cheated  of  their  prey." 

We  have  now  sufficient  premonitions  and  examples  of  this  wondrous 
enlargement  to  base  a  rational  belief  on.  What  hems  us  in  when  we 
think,  feel,  and  imagine?  And  what  is  the  heaven  that  shall  dawn 
for  us  beyond  the  veil  of  death's  domain  but  the  realm  of  Thought,  the 
sphere  of  the  spirit's  unhampered  powers?  There  are  often  vouchsafed 
to  us  here  hours  of  outsoaring  emotion  and  conception  which  make  the 
enclosures  in  which  the  astronomer  loiters  seem  narrow.  "His  skies 
are  shoal,  and  imagination,  like  a  thirsty  traveller,  pants  to  be  through 
their  desert.  The  roving  mind  impatiently  bursts  the  fetters  of  astro- 
nomical orbits,  like  cobwebs  in  a  corner  of  its  universe,  and  launches 
itself  to  where  distance  fails  to  follow,  and  law,  such  as  science  has  dis- 
covered, grows  weak  and  weary."  There  are  moods  of  spiritual  e;s- 
pansion  and  infinite  longing  that  illustrate  the  train  of  thought  so  well 
expressed  in  the  following  lines : — 

«'  Even  as  the  dupe  in  tales  Arabian 

Ihpp'd  but  his  brow  beneath  the  beaker's  brim, 
And  in  that  instant  all  the  life  of  man 

From  youth  to  age  roU'd  its  slow  years  on  him, 
And,  while  the  foot  stood  motionless,  the  soul 
Swept  with  deliberate  wing  from  pole  to  pole ; 

So  when  the  man  the  Grave's  still  portal  passes, 
Closed  on  the  substances  or  cheats  of  earth, 

The  Immaterial,  for  the  things  earth  glasses, 
Shapes  a  new  vision  from  the  matter's  dearth : 
Before  the  soul  that  sees  not  with  our  eyes 
The  undefined  Immeasui-able  lies."8»» 

Then  we  realize  that  the  spiritual  world  does  not  form  some  now  unseen 
and  distant  region  of  the  visible  creation,  but  that  the  astronomic  universe 
is  a  speck  lying  in  the  invisible  bosom  of  the  spiritual  world.  "Space  is 
an  attribute  of  Grod  in  which  all  matter  is  laid,  and  other  attributes  he 
may  have  which  are  the  home  of  mind  and  soul."  We  suppose  the 
difference  between  the  present  embodied  and  the  future  disembodied 


»  Bulwer,  King  Arthur,  book  xi. 


LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE.       607 


state  to  be  so  vast  that  the  conditions  of  the  latter  cannot  be  intelligibly 
illustrated  by  the  analogies  of  the  former.  It  is  not  to  be  expected  that 
the  human  soul  will  ever  be  absolutely  independent  of  time  and  space, 
literally  transcending  them,  but  only  relatively  so  as  compared  with  its 
earthly  predicament.  For,  as  an  able  thinker  and  writer — a  philosopher 
of  the  Swedenborgian  school,  too— 'has  said,  "  The  conception  of  a  mind 
absolutely  sundered  from  all  connection  with  space  is  a  mere  pretence 
which  words  necessarily  repudiate." 

The  soul — on  the  hypothesis  that  there  is  a  soul — is  now  in  the  body. 
Evidently,  on  leaving  the  body,  it  must  either  be  nowhere, — and  that  is 
annihilation,  which  the  vehement  totality  of  our  thought  denies;  or 
everywhere, — and  that  implies  infinity,  the  loss  of  finite  being  in  boundless 
Deity,  a  conclusion  which  we  know  of  nothing  to  warrant;  or  somewhere, — 
and  that  predicates  a  surviving  individuality  related  to  surrounding  ex- 
ternals, which  is  the  prophesied  and  satisfactory  result  in  which  we  rest 
in  faith,  humbly  confessing  our  ignorance  as  to  all  the  minutiae.  It  does 
not  necessarily  follow  from  this  view,  however,  that  the  soul  is  limited 
to  a  fixed  region  in  space.  It  may  have  the  freedom  of  the  universe. 
More  wonders,  and  sublimer  than  mortal  fancies  have  ever  suspected, 
are  waiting  to  be  revealed  when  we  die : — 

"  For  this  life  is  bnt  being's  first  faint  ray, 
And  heaven  on  heaven  make  up  God's  dazzling  day." 

We  are  here  living  unconsciously  engirt  by  another  universe  than  the 
senses  can  apprehend,  thinly  veiled,  but  real,  and  waiting  for  us  with 
hospitable  invitation.  "What  are  those  dream-like  and  inscrutable 
thoughts  which  start  up. in  moments  of  stillness,  apparently  as  from  the 
deeps, — like  the  movement  of  the  leaves  during  a  silent  night,  in  prog- 
nostic of  the  breeze  that  has  yet  scarce  come, — if  not  the  rustlings  of 
schemes  and  orders  of  existence  near  though  unseen  ?"  Perchance  the 
range  of  the  abode  and  destiny  of  the  soul  after  death  is  all  immensity. 
The  interstellar  spaces,  which  we  usually  fancy  are  barren  deserts 
where  nonentity  reigns,  may  really  be  the  immortal  kingdom  colonized 
by  the  spirits  who  since  the  beginning  of  the  creation  have  sailed  from 
the  mortal  shores  of  all  planets.  They  may  be  the  crowded  aisles  of  the 
universal  temple  trod  by  bright  throngs  of  worshipping  angels.  The 
soul's  home,  the  heaven  of  God,  may  be  suffused  throughout  the  material 
universe,  ignoring  the  existence  of  physical  globes  and  galaxies.  So 
light  and  electricity  pervade  some  solid  bodies,  as  if  for  them  there 
were  no  solidity.  So,  doubtless,  there  are  millions  of  realities  around 
us  utterly  eluding  our  finest  senses.  "A  fact,"  Emerson  says,  "is  the 
last  issue  of  spirit,"  and  not  its  entire  extent.  "The  visible  creation  is 
the  terminus  of  the  invisible  world,"  and  not  the  totality  of  the  universe. 
There  are  gradations  of  matter  and  being,  from  the  rock  to  the  flower, 
from  the  vegetable  to  man.  Is  it  most  probable  that  the  scale  breaks 
abruptly  there,  or  that  other  ranks  of  spiritual  existence  successively 
rise  peopling  the  seeming  abysses  unto  the  very  confines  of  God? — 


608       LOCAL  FATE  OF  MAN  IN  THE  ASTRONOMIC  UNIVERSE. 


"Can  every  leaf  a  teeming  world  contain,— 

Can  every  globule  gird  a  countless  race, — 
Yet  one  death-slumber  in  its  dreamless  reign 

Clasp  all  the  illumed  magnificence  of  space? 
Life  crowd  a  grain, — ^from  air's  vast  realms  effaced? 
The  leaf  a  world, — the  firmament  a  waste  ?" 

An  honest  historical  criticism  forces  us,  however  reluctantly,  to  loose 
our  hold  from  the  various  supposed  localities  of  the  soul's  destination, 
which  have  pleased  the  fancies  and  won  the  assent  of  mankind  in 
earlier  times.  But  it  cannot  touch  the  simple  and  cardinal  fact  of  an 
immortal  life  for  man.  It.  merely  forces  us  to  acknowledge  that  while 
the  fact  stands  clear  and  authoritative  to  instinct,  reason,  and  faith,  yet 
the  how,  and  the  where,  and  all  such  problems,  are  wrapped  in  unfathomable 
mystery.  We  are  to  obey  and  hope,  not  dissect  and  dogmatize.  How- 
ever the  fantastic  dreams  of  the  imagination  and  the  subtle  speculations 
of  the  intellect  may  shift  from  time  to  time,  and  be  routed  and  vanish, 
the  deep  yearning  of  the  heart  remains  the  same,  the  divine  polarity  of 
the  reason  changes  not,  and  men  will  never  cease  fondly  to  believe  that 
although  they  cannot  tell  where  heaven  is,  yet  surely  there  is  a  heaven 
reserved  for  them  somewhere  within  the  sheltering  embrace  of  God's 
infinite  providence.  "We  may  not  say  of  that  kingdom,  Lo,  here !  or  Lo, 
there !  but  it  is  wherever  God's  approving  presence  extends ;  and  is  that 
not  wherever  the  pure  in  heart  are  found  ?^ 

Let  every  elysian  clime  the  breezes  blow  over,  every  magic  isle  the 
waves  murmur  round,  every  subterranean  retreat  fancy  has  devised, 
every  cerulean  region  the  moon  visits,  every  planet  that  hangs  afar  on 
the  neck  of  night,  be  disenchanted  of  their  imaginary  charms,  and  brought, 
by  the  advance  of  discovery,  within  the  relentless  light  of  familiarity,  for 
the  common  gaze  of  fleshly  eyes  and  tread  of  vulgar  feet,  still  the  pro- 
phetic Mind  would  not  be  robbed  of  its  belief  in  immortality ;  Still  the 
unquenchable  instincts  of  the  Heart  would  retain,  uninjured,  the  great 
expectation  of  Another  World,  although  no  traveller  returns  from  its 
voiceless  bourne  to  tell  in  what  local  direction  it  lies,  no  voyager  comes 
back  from  its  mystic  port  to  describe  its  latitude  and  longitude  on  the 
chartless  infinite  of  space. 

Turn  we  now  from  the  lateral  distribution  of  notions  as  to  a  future 
life,  to  their  lineal  development.  We  have  seen  that  the  development 
of  belief  as  to  the  locality  of  our  future  destination  has  been  a  chase  of 
places,  over  the  earth,  under  the  earth,  through  the  sky,  as  fast  as  the 
unknown  was  brought  within  the  known,  until  it  has  stopped  at  the 
verge  of  the  unknowable.  There  we  stand,  confessing  our  inability  to 
fix  the  scene.  The  doctrine  of  the  conditions  and  contents  of  the  future  life 
has  followed  the  same  course  as  that  of  its  locality. 

In  the  first  stage  of  belief  the  future  life  consists  of  the  gross  condi- 
tions and  materials  of  the  known  present  reflected,  under  the  impulse  of 


*  Chalmers,  Sermon,  Heaven  a  Character  and  not  a  Locality. 


LOCAL  FATE  OF   MAN  IN  THE  ASTRONOMIC  UNIVERSE.     609 


the  senses,  into  the  unknown  future.  This  style  of  faith  prevailed  for  a 
vast  period,  and  is  not  yet  obsolete.  When  the  King  of  Dahomey  has 
done  a  great  feat,  he  kills  a  man  to  carry  the  tidings  to  the  ghost  of  his 
royal  father.  When  he  dies  himself,  a  host  are  killed,  that  he  may  enter 
Deadland  with  a  becoming  cortege.  His  wives  also  are  slain,  or  commit 
suicide,  that  they  may  rejoin  him. 

The  second  stage  of  belief  is  reached  when,  under  the  ethical  impulse, 
only  certain  refined  elements  of  the  present,  discriminated  portions  of  the 
products  of  reason,  imagination  and  sentiment,  are  reflected  into  the 
future,  and  accepted  as  the  facts  of  the  life  there.  Critical  processes, 
applied  to  thought  and  faith,  cause  the  rejection  of  much  that  was  received. 
That  alone  which  answers  to  our  wants,  and  has  coherence,  continues  to 
be  held  as  truth.  An  example  is  afforded  by  Augustine  in  his  essay,  De 
Lihero  Arbitrio.  He  argues  that  the  wicked  are  kept  in  being  on  the  out- 
skirts of  the  material  universe ;  partly  wretched,  partly  happy ;  too  bad 
for  heaven,  too  good  for  annihilation ;  incapable  of  attaining  the  summit 
of  their  beatified  destiny.  Not  the  crude  reflection  of  the  present  state, 
but  a  criticized  and  purged  portion  of  the  results  of  speculation  on  it,  is 
thrown  forward,  and  composes  the  doctrine  of  the  future  life.  This  is  the 
condition  of  faith  in  which  civilized  mankind,  for  the  most  part,  now  are. 

The  third  stage  of  development  is  that  wherein  the  thinker  perceives 
that  it  is  illegitimate  to  reflect  into  the  future  any  of  the  realities  or 
relations  of  the  present,  and  then  to  regard  them  as  the  truths  of  the 
experience  which  awaits  him  after  death.  His  experience  here  is  the 
resultant  of  his  faculties  as  related  to  the  universe.  Destroy  his  organ- 
ization, and  what  follows?  One  will  say,  "Nonentity."  Another,  more 
wise  and  modest,  will  say,  "Something  necessarily  unknown  as  yet." 
We  have  no  better  right  to  project  into  the  ideal  space  of  futurity  the 
ingredients  of  our  thoughts  than  we  have  to  project  there  the  objects 
of  our  senses.  Bunsen,  whose  thought  and  scholarship  included  pretty 
much  all  the  knowledge  of  mankind,  represents  this  stage  of  faith.  He 
stands  on  the  religious  side  of  the  movement  of  Science,  believing  in 
immorality  without  defining  it.  Comte  stands  on  the  positivist  side, 
blankly  denying  all  objective  immortality.  These  two  represent  the 
results  in  which,  advancing  from  its  opposite  sides,  the  logical  develop- 
ment of  the  doctrine  of  a  future  life  ends.  With  Comte,  atheistic  dog- 
matism crushing  every  eternal  hope;  with  Bunsen,  Christian  faith 
pointing  the  child  to  an  eternal  home  in  the  Father.  For  all  but 
fetichistic  minds  the  only  choice  lies  between  these  two. 

The  organic  evolution  of  the  doctrine  of  a  life  to  come  is,  therefore,  a 
process  of  faith  beginning  with  the  crude  transference  of  the  elements 
of  the  present  into  the  future,  continuing  with  refined  modifications  of 
that  transference,  ending  with  an  entire  cessation  of  it  as  inapplicable  and 
incompetent.  Having  examined  all  the  historic,  experimental,  and  scien- 
tific data  within  our  reach,  we  pause  on  the  edge  of  the  Part  which  we 
know,  and  wait,  with  serene  trust,  though  with  bowed  head  and  silent 
lip,  before  the  Unknowable  Whole. 


610       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


CHAPTER   Vlir. 

CRITICAL   HISTORY   OP   DISBELIEF  IN   A   FUTURE  LIFE. 

If  the  first  men  were  conscious  spirits  who,  at  the  command  of  Grod, 
dropped  from  the  skies  into  organic  forms  of  matter,  or  who  were  created 
here  on  an  exalted  plane  of  insight  and  communion  far  above  any  thing 
now  experienced  by  us,  then  the  destination  of  man  to  a  life  after  death 
may  originally  have  been  a  fact  of  direct  knowledge,  universally  seen 
and  grasped  without  any  obscuring  peradventure.  From  that  state  it 
gradually  declined  into  dubious  dimness  as  successive  generations  grew 
sinful,  sensual,  hardened,  immersed  and  bound  in  affairs  of  passion  and 
earth.  It  became  remoter,  assumed  a  questionable  aspect,  gave  rise  to 
discussions  and  doubts,  and  here  and  there  to  positive  disbelief  and  open 
denial.  Thus,  beginning  as  a  clear  reality  within  the  vision  of  all,  it 
sank  into  a  matter  of  uncertain  debate  among  individuals. 

But  if  the  first  men  were  called  up  into  being  from  the  earth,  by  the 
creative  energy  of  God,  as  the  distinct  climax  of  the  other  species,  then 
the  early  generations  of  our  race,  during  the  long  ages  of  their  wild  and 
slowly-ameliorating  state,  were  totally  ignorant  of  any  conscious  sequel 
to  the  fate  seemingly  closed  in  death.  They  were  too  animal  and  rude 
yet  to  conceive  a  spiritual  existence  outside  of  the  flesh  and  the  earth. 
Among  the  accumulating  trophies  of  their  progressive  intellectual  con- 
quests hung  up  by  mankind  in  the  historic  hall  of  experience,  this 
marvellous  achievement  is  one  of  the  sublimest.  What  a  day  was  that 
for  all  humanity  forever  after,  when  for  the  first  time,  on  some  climbing 
brain,  dawned  from  the  great  Sun  of  the  spirit-world  the  idea  of  a  per- 
sonal immortality !  It  was  announced.  It  dawned  separately  wherever 
there  were  prepared  persons.  It  spread  from  soul  to  soul,  and  became 
the  common  faith  of  the  world.  Still,  among  every  people  there  were 
pertinacious  individuals,  who  swore  not  by  the  judge  and  went  not  with 
the  multitude,  persons  of  less  credulous  hearts  and  more  skeptical 
faculties,  who  demurred  at  the  great  doctrine,  challenged  it  in  many 
particulars,  gainsaid  it  on  various  grounds,  disbelieved  it  from  different 
motives,  and  fought  it  with  numerous  weapons. 

Whichever  of  the  foregoing  suppositions  be  adopted, — that  the  doctrine 
of  a  future  life  subsided  from  universal  acceptance  into  party  contention, 
or 'that  it  arose  at  length  from  personal  perception  and  authority  into 
common  credit, — the  fact  remains  equally  prominent  and  interesting  that 
throughout  the  traceable  history  of  human  opinion  there  is  a  line  of  dis- 
senters who  have  thought  death  the  finality  of  man,  and  the  next  world 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       611 


an  illusion.  The  history  of  this  special  department  of  thought  opens  a  wide 
and  fertile  subject.  To  gain  a  comprehensive  survey  of  its  boundaries 
and  a  compact  epitome  of  its  contents,  it  will  be  well  to  consider  it  in 
these-  two  lights  and  divisions,  all  the  time  trying  to  see,  step  by  step, 
what  justice,  and  what  injustice,  is  done:  first,  the  dominant  motive 
forces  animating  the  disbelievers ;  secondly,  the  methods  and  materials 
they  have  employed. 

At  first  thought  it  would  appear  difficult  to  tell  what  impulses  could 
move  persons  to  undertake,  as  many  constantly  have  undertaken,  a 
crusade  against  a  faith  so  dear  to  man,  so  ennobling  to  his  nature. 
Peruse  the  pages  of  philosophical  history  with  careful  reflection,  and  the 
mystery  is  scattered,  and  various  groups  of  disbelievers  stand  revealed, 
with  earnest  voices  and  gestures  assailing  the  doctrine  of  a  future  life.^ 

One  company,  having  their  representatives  in  every  age,  reject  it  as  a 
protest  in  behalf  of  the  right  of  private  judgment  against  the  tyranny 
of  authority.  The  doctrine  has  been  inculcated  by  priesthoods,  embodied 
in  sacred  books,  and  wrought  into  the  organic  social  life  of  states ;  and 
acceptance  of  it  has  been  commanded  as  a  duty,  and  expected  as  a  decent 
and  respectable  thing.  To  deny  it  has  required  courage,  implied  indepen- 
dent opinions,  and  conferred  singularity.  To  cast  off  the  yoke  of  tradition, 
undermine  the  basis  of  power  supporting  a  galling  religious  tyranny,  and 
be  marked  as  a  rebellious  freethinker  in  a  generation  of  slavish  conform- 
ists,— this  motive  could  scarcely  fail  to  exhibit  results.  Some  of  the  radical 
revolutionists  of  the  present  time  say  that  the  doctrine  of  the  divine  right 
of  kings  and  the  infallible  authority  of  the  priesthood  is  the  living  core  of 
the  power  of  tyranny  in  the  world.  They  therefore  deny  God  and  futurity 
in  order  to  overthrow  their  oppressors,  who  reign  over  them  and  prey 
upon  them  in  the  name  of  God  and  the  pretended  interests  of  a  future 
life.^  The  true  way  to  secure  the  real  desideratum  corruptly  indicated 
in  this  movement  is  not  by  denying  the  reality  of  a  future  life,  but  by 
removing  the  adjustment  of  its  conditions  and  the  administration  of  its 
rewards  and  penalties  out  of  the  hands  of  every  clique  of  priests  and 
rulers.  A  righteously  and  benignly  ordered  immortality,  based  in  truth 
and  adjudicated  by  the  sole  sovereignty  of  God,  is  no  engine  of  oppression, 
though  a  doctrine  of  heaven  and  hell  irresponsibly  managed  by  an  Orphic 
association,  the  guardians. of  a  Delphic  tripod,  the  owners  of  a  secret 
confessional,  or  the  interpreters  of  an  exclusive  creed,  may  be.  In  a 
matter  of  such  grave  importance,  that  searching  and  decisive  discrimina- 
tion, so  rare  when  the  passions  get  enlisted,  is  especially  needed. 
Because  a  doctrine  is  abused  by  selfish  tyrants  is  no  reason  for  supposing 
the  doctrine  itself  either  false  or  injurious. 

No  little  injury  has  been  done  to  the  common  faith  in  a  future  life, 


1  J.  A.  Luther,  Recensetur  numerus  eorum,  qwi  immortalitatem  inficiati  sunt. 

2  Schmidt,  Geschichte  der  Deutschen  Literatur  im  neunzehnten  Jahrhundert,  band  iii.  kap.  iv.  i 
Der  philosophische  Radicalismus. 


612       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


great  disbelief  has  been  provoked  unwittingly,  by  writers  who  have  sought 
to  magnify  the  importance  of  revealed  religion  at  the  expense  of  natural 
religion.  Many  such  persons  have  labored  to  show  that  all  the  scientific, 
philosophical,  and  moral  arguments  for  immortality  are  worthless,  the 
teachings  and  resurrection  of  Christ,  the  revealed  word  of  God,  alone 
possessing  any  validity  to  establish  that  great  truth.  An  accomplished 
author  says,  in  a  recent  work,  "The  immortality  of  the  soul  cannot  be 
proved  without  the  aid  of  revelation.'^'  Bishop  Courtenay  published,  a 
few  years  since,  a  most  deliberate  and  unrelenting  attack  upon  the  argu- 
ments for  the  deathlessness  of  the  soul,  seeking  with  persevering  remorse- 
lessness  to  demolish  every  one  of  them,  and  to  prove  that  man  totally 
perishes,  but  will  be  restored  to  life  at  the  second  coming  of  Christ.* 
There  can  scarcely  be  a  question  that  such  statements  usually  awaken 
and  confirm  a  deep  skepticism  as  to  a  future  life,  instead  of  enhancing  a 
grateful  estimate  of  the  gospel.  If  man  is  once  annihilated,  it  is  hardly 
credible  that  he  will  be  identically  restored.  Such  a  stupendous  and  arbi- 
trary miracle  clashes  with  the  continuity  of  the  universe,  and  staggers 
rather  than  steadies  faith.  We  should  beg  such  volunteers — however 
sincere  and  good  their  intentions — to  withhold  the  impoverishing  gift  of 
their  service.  And  when  kindred  reasonings  are  advanced  by  such  men 
as  the  unbelieving  Hume,  we  feel  tempted  to  say,  in  the  language  of  a 
distinguished  divine  speaking  on  this  very  point,  "Ah,  gentlemen,  we 
understand  you :  you  belong  to  the  sappers  and  miners  in  the  army  of  the 
aliens !" 

Another  party  of  disbelievers  have  repudiated  the  whole  conception 
of  a  future  state  as  a  protest  against  the  nonsense  and  cruelty  associated 
with  it  in  the  prevailing  superstitions  and  dogmatisms  of  their  time. 
From  the  beginning  of  history  in  most  nations,  the  details  of  another 
existence  and  its  conditions  have  been  furnished  to  the  eager  credulity 
of  the  people  by  the  lawless  fancies  of  poets,  the  fine-spinning  brains 
of  metaphysicians,  and  the  cold-blooded  calculations  or  hot-headed 
zeal  of  sectarian  leaders.  Of  course  a  mass  of  absurdities  would  grow 
up  around  the  central  germ  and  a  multitude  of  horrors  sprout  forth. 
While  the  common  throng  would  unquestioningly  receive  all  these 
ridiculous  and  revolting  particulars,  they  could  not  but  provoke  doubt, 
satire,  flat  rejection,  from  the  bolder  and  keener  wits.  So  we  find  it  was 
in  Greece.  The  fables  about  the  under-world — the  ferriage  over -the 
Styx,  poor  Tantalus  so  torturingly  mocked,  the  daughters  of  Danaus 
drawing  water  in  sieves — all  were  accredited  by  the  general  crowd  on 
one  extreme.^    On  the  other  extreme  the  whole  scheme,  root  and  branch, 


8  Bowen,  Metaphysical  and  Ethical  Science,  part  ii.  ch.  ix. 

*  The  Future  States :  Their  Evidences  and  Nature  considered  on  Principles  Physical,  Moral,  and 
Scriptural,  with  the  Design  of  Showing  the  Value  of  the  Gospel  Revelation. 

6  Plutarch,  De  Superstitione.  The  reality  of  the  popular  credulity  and  terror  in  later  Rome 
clearly  appears  from  the  fact  that  Marcus  Aurelius  had  a  law  passed  condemning  to  banishment 
"those  who  do  any  thing  through  which  men's  excitable  minds  are  alarmed  by  a  superstitious  fear 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       613 

was  flung  away  with  scorn.  The  following  epitaph  on  an  unbeliever  is 
attributed  to  Callimachus.  "0  Charidas,  what  are  the  things  below? 
Vast  darkness.  And  what  the  returns  to  earth?  A  falsehood.  And 
Pluto  ?  A  fable.  We  have  perished :  this  is  my  true  speech  to  you ;  but, 
if  you  want  the  flattering  style,  the  Pellsean's  great  ox  is  in  the  shades."® 
Meanwhile,  a  few  judicious  mediators,  neither  swallowing  the  whole  gross 
draught  at  a  gulp,  nor  throwing  the  whole  away  with  utter  disgust, 
drank  through  the  strainer  of  a  discriminative  interpretation.  Because 
caprice,  hatred,  and  favoritism  are  embalmed  in  some  perverse  doctrine 
of  future  punishment  is  no  defensible  reason  for  denying  a  righteous  retri- 
bution. Because  heaven  has  been  located  on  a  hill-top,  and  its  sublime 
denizens  made  to  eat  ambrosia  and  sometimes  to  fall  out  among  them- 
selves, is  no  adequate  reason  for  rejecting  the  idea  of  a  heavenly  life. 
Puerilities  of  fancy  and  monstrosities  of  passion  arbitrarily  connected 
with  principles  claiming  to  be  eternal  truths  should  be  carefully  sepa- 
rated, and  not  the  whole  be  despised  and  trodden  on  together.  From 
lack  of  this  analysis  and  discrimination,  in  the  presence  of  abnormal 
excrescences  and  offensive  secretions  dislike  and  disbelief  have  often 
flourished  where,  if  judicial  thought  and  conscience  had  cut  off  the 
imposed  deformities  and  dispelled  the  discoloring  vengeance,  faith  and 
love  would  have  been  confirmed  in  contemplating  the  pure  and  har- 
monious form  of  doctrine  left  exposed  in  the  beauty  of  benignant 
truth.  The  aim  ostensibly  proposed  by  Lucretius,  in  his  elaborate  and 
masterly  exposition  of  the  Epicurean  philosophy,  is  to  free  men  from 
their  absurd  belief  in  childish  legends  and  their  painful  fears  of  death 
and  hell.  As  far  as  merely  this  purpose  is  concerned,  he  might  have 
accomplished  it  as  effectually,  perhaps,  and  more  directly,  by  exposing 
the  adventitious  errors  without  assailing  the  great  doctrine  around  which 
they  had  been  gathered.  Bion  the  Borysthenite  is  reported  by  Diogenes 
Laertius  to  have  said,  with  a  sharp  humor,  that  the  souls  below  would  be 
more  punished  by  carrying  water  in  whole  buckets  than  in  such  as  had 
been  bored !  A  soul  may  pass  into  the  unseen  state  though  there  be  no 
Plutonian  wherry,  suffer  woe  though  there  be  no  river  Pyriphlegethon, 
enjoy  bliss  though  there  be  no  cup  of  nectar  borne  by  Hebe.  But  to  fly 
to  rash  extremes  and  build  positive  conclusions  on  mere  ignorance  has 
always  been  natural  to  man,  not  only  as  a  believer,  but  also  as  an  icono- 
clastic denier. 

A  third  set  of  disbelievers  in  a  future  life  consists  of  those  who  advo- 
cate the  "emancipation  of  the  flesh"  and  assert  the  suflSciency  of  this 
life  when  fully  enjoyed.  They  attack  the  dogma  of  immortality  as  the 
essential  germ  of  asceticism,  and  abjure  it  as  a  protest  against  that  super- 
stitious distrust  and  gloom  which  put  a  ban  on  the  pleasures  of  the  world. 

of  the  Deity."    Nero,  after  murdering  his  mother,  haunted  by  her  ghost  and  tortured  by  the  Furies, 
attempted  by  magical  rites  to  bring  up  her  shade  from  below,  and  soften  her  vindictive  wrath. 
Suetonius,  Vita  Neronis,  cap.  xxxiv. 
6  Epigram.  XIV. 


614       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


These  are  the  earthlings  who  would  fain  displace  the  stern  law  of  sell- 
denial  with  the  bland  permission  of  self-indulgence,  rehabilitate  the 
senses,  feed  every  appetite  full,  and,  when  satiated  of  the  banquet  of 
existence,  fall  asleep  under  the  table  of  the  earth.  '  The  countenance  of 
Duty,  severe  daughter  of  God,  looks  commands  upon  them  to  turn  from 
dallying  ease  and  luxury,  to  sacrifice  the  meaner  inclinations,  to  gird 
themselves  for  an  arduous  race  through  diflBculties,  to  labor  and  aspire 
evermore  towards  the  highest  and  the  best.  They  prefer  to  install  in 
her  stead  Aphrodite  crowned  with  Paphian  roses,  her  eyes  aglow  with 
the  light  of  misleading  stars,  her  charms  bewitching  them  with  fatal 
enchantments  and  melting  them  in  softest  joys.  The  pale  face  of  Death, 
with  mournful  eyes,  lurks  at  the  bottom  of  every  winecup  and  looks  out 
from  behind  every  garland;  therefore  brim  the  purple  beaker  higher 
and  hide  the  unwelcome  intrude'r  under  more  flowers.  We  are  a  cun- 
ning mixture  of  sense  and  dust,  and  life  is  a  fair  but  swift  opportunity. 
Make  haste  to  get  the  utmost  pleasure  out  of  it  ere  it  has  gone,  scorning 
every  pretended  bond  by  which  sour  ascetics  would  restrain  you  and  turn 
your  days  into  penitential  scourges.  This  gospel  of  the  senses  had  a  swarm 
of  apostles  in  the  last  century  in  France,  when  the  chief  gates  of  the 
cemetery  in  Paris  bore  the  inscription,  "Death  is  an  eternal  sleep."  It 
has  had  more  in  Germany  in  this  century ;  and  voices  of  enervating  music 
are  not  wanting  in  our  own  literature  to  swell  its  siren  chorus.''  Perhaps 
the  greatest  prophet  it  has  had  was  Heine,  whose  pages  reek  with  a  fra- 
grance of  pleasure  through  which  sighs,  like  a  fading  wail  from  the  soli- 
tary string  of  a  deserted  harp  struck  by  a  lonesome  breeze,  the  perpetual 
refrain  of  death!  death!  death!  His  motto  seems  to  be,  "Quick!  let 
me  enjoy  what  there  is ;  for  I  must  die.  Oh,  the  gusty  relish  of  life !  Oh, 
the  speechless  mystery,  the  infinite  reality,  of  death !"  He  says  himself, 
comparing  the  degradation  of  his  later  experience  with  the  soaring 
enthusiasm  of  his  youth,  "It  is  as  if  a  star  had  fallen  from  heaven  upon 
a  hillock  of  muck,  and  swine  were  gnawing  at  it  I" 

These  men  think  that  the  doctrine  of  a  future  life,  like  a  great  magnet, 
has  drawn  the  needle  of  human  activity  out  of  its  true  direction ;  that 
the  dominant  tendency  of  the  present  age  is,  and  of  right  ought  to  be, 
towards  the  attainment  of  material  well-being,  in  a  total  forgetfulness  to 
lay  up  treasures  in  heaven.  The  end  is  enjoyment ;  the  obstacle,  ascetic 
cism;  the  means  to  secure  the  end,  the  destruction  of  faith  in  immortality, 
so  that  man,  having  nothing  left  but  this  world,  will  set  himself  to  im- 
prove and  enjoy  it.  The  monkish  severity  of  a  morbid  and  erroneous 
theology,  darkening  the  present  and  prescribing  pain  in  it  to  brighten 
the  future  and  increase  its  pleasures,  legitimates  an  earnest  reaction. 
But  that  reaction  should  be  wise,  measured  by  truth.  It  should  rectify, 
not  demolish,  the  prevailing  faith.     For  the  desired  end  is  most  likely 


'  Plerer,  Universal-Lexikon,  dritte  Auflage,  Deutsche  Literatur,  sect.  42.     Schmidt,  Geschichte  der 
Peutscheu  Literatur  imneuntzehnten  Jahrbundert,  band  iii.  kap.  i.:  Das  Junge  Deutschlaad. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.        615 


to  be  reached  by  perceiving,  not  that  all  terminates  in  the  grave,  but 
that  the  greatest  enjoyment  flows  from  a  self-controlling  devotedness  to 
noble  ends,  that  the  claims  of  another  life  are  in  perfect  unison  with  the 
interests  of  this  life,  that  the  lawful  fruition  of  every  function  of  human 
nature,  each  lower  faculty  being  subordinated  to  each  higher  one,  and 
the  highest  always  reigning,  at  once  yields  the  most  immediate  pleasure 
and  makes  the  completest  preparation  for  the  hereafter.  In  the  absence 
of  the  all-irradiating  sun  of  immortality,  these  disbelievers,  exulting  over 
the  pale  taper  of  sensual  pleasure,  remind  us  of  a  parcel  of  apes  gathered 
around  a  cold  glow-worm  and  rejoicing  that  they  have  found  a  fire  in  the 
damp,  chilly  night. 

Besides,  the  freethinkers,  who  will  not  yield  to  authority,  but  insist  upon 
standing  apart  from  the  crowd,  and  the  satirists,  who  level  their  shafts 
undiscriminatingly  against  what  they  perceive  associated  with  absurdity, 
and  the  worldlings,  who  prefer  the  pleasures  of  time  to  the  imaginarily 
contrasted  goods  of  eternity,  there  is  a  fourth  class  of  men  who  oppose 
the  doctrine  of  a  personal  immortality  as  a  protest  against  the  burden- 
some miseries  of  individuality.  The  Gipseys  exclaimed  to  Borrow, 
"  "What !  is  it  not  enough  to  have  borne  the  wretchedness  of  this  life, 
that  we  must  also  endure  another?"^  A  feeling  of  the  necessary  limita- 
tions and  suffering  exposures  of  a  finite  form  of  being  has  for  untold 
ages  harassed  the  great  nations  of  the  East  with  painful  unrest  and 
wondrous  longing.  Pantheistic  absorption — to  lose  all  imprisoning 
bounds,  and  blend  in  that  ecstatic  flood  of  Deity  which,  forever  full,  never 
ebbs  on  any  coast — has  been  equally  the  metaphysical  speculation,  the 
imaginative  dream,  and  the  passionate  desire,  of  the  Hindu  mind.  It  is 
the  basis  and  motive  of  the  most  extensive  disbelief  of  individual  im- 
mortality the  world  has  known.  "The  violence  of  fruition  in  these  foul 
puddles  of  flesh  and  blood  presently  glutteth  with  satiety,'^  and  the 
mortal  circuits  of  earth  and  time  are  a  round  of  griefs  and  pangs  from 
which  they  would  escape  into  the  impersonal  Godhead.  Sheerly  against 
this  lofty  strain  of  poetic  souls  is  that  grovelling  life  of  ignorance  which, 
dominated  by  selfish  instincts,  crawling  on  brutish  grounds,  cannot  awaken 
the  creative  force  of  spiritual  wants  slumbering  within,  nor  lift  its  head 
high  enough  out  of  the  dust  to  see  the  stars  of  a  deathless  destiny;  and 
a  fifth  group  of  disbelievers  deny  immortality  because  their  degraded 
experience  does  not  prophesy  it.  Many  a  man  might  say,  with  Auto- 
lycus,  "For  the  life  to  come,  I  sleep  out  the  thought  of  it."  A  mind 
holy  and  loving,  communing  with  God  and  an  ideal  world,  "  lighted  up 
as  a  spar-grot"  with  pure  feelings  and  divine  truths,  is  mirrored  full  of 
incorporeal  shapes  of  angels,  and  aware  of  their  immaterial  disentangle- 
ment and  eternity.  A  brain  surcharged  with  fires  of  hatred,  drowsed 
with  filthy  drugs,  and  drenched  with  drunkenness,  will  teem,  on  the  con- 
trary, with  vermin  writhing  in  the  meshes  of  decaying  matter.     Cleav- 

8  The  Zincali,  part  ii.  ch.  i. 


616       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


ing  to  evanescent  things,  men  feel  that  they  are  passing  away  like  leaves 
on  waves ;  filled  with  convictions  rooted  and  breathing  in  eternity,  they 
feel  that  they  shall  abide  in  serene  survival,  like  stars  above  tempests. 
Turn  from  every  obscene  sight,  curb  every  base  propensity,  obey  every 
heavenly  vision  by  assimilation  of  immortal  things,  sacred  self-denials 
and  toils,  disinterested  sympathies  and  hopes,  accumulate  divine  trea- 
sures and  kindle  the  mounting  flame  of  a  divine  life,  and  at  the  same 
time  consciousness  will  crave  and  faith  behold  an  illimitable  destiny. 
Experiences  worthy  of  being  eternal  generate  faith  in  their  own  eternity. 
But  the  ignorant  and  selfish  sensualist,  whose  "total  experience  is  of  the 
earth  earthy,  who  has  no  realization  of  pure  truth,  goodness,  beauty,  is 
incapable  of  sincere  faith  in  immortal  life.  The  dormancy  of  his  higher 
powers  excludes  the  necessary  conditions  of  such  a  faith.  His  ignoble 
bodily  life  does  not  furnish  the  conscious  basis  and  prophecy  of  a  glorious 
spiritual  life,  but  shudderingly  proclaims  the  cessation  of  all  his  experience 
with  the  destruction  of  his  senses.  The  termination  of  all  the  functions 
he  knows, — what  else  can  it  be  but  his  virtual  annihilation  ?  When  to 
the  privative  degradations  of  an  uncultivated  and  earthy  experience, 
naturally  accompanied  by  a  passive  unbelief  in  immortality,  are  added 
the  positive  coarseness  and  guilt  of  a  thick  insensibility  and  a  wicked 
life,  aggressive  disbelief  is  quite  likely  to  arise,  the  essay  of  an  uneasy 
conscience  to  slay  what  it  feels  would  be  a  foe,  and  strangle  the  worm 
that  never  dies.  The  denial  springing  from  such  sources  is  refuted 
when  it  is  explained.  Its  motive  should  never  by  any  man  be  yielded 
to,  much  less  be  willingly  nourished.  It  should  be  resisted  by  a  devout 
culture  courting  the  smiles  of  God,  by  rising  into  the  loftier  airs  of 
meditation  and  duty,  by  imaginative  sentirAent  and  practical  philan- 
thropy, until  the  eternal  instinct,  long  smothered  under  sluggish  loads 
of  sense  and  sin,  reached  by  a  soliciting  warmth  from  heaven,  stirs  with 
demonstrating  vitality. 

The  last  and  largest  assemblage  of  dissenters  from  the  prevailing 
opinion  on  this  subject  comprises  those  who  utter  their  disbelief  in  a 
future  existence  out  of  simple  loyalty  to  seeming  truth,  as  a  pTotest 
against  what  they  think  a  false  doctrine,  and  against  the  sophistical  and 
defective  arguments  by  which  it  has  been  propped.  It  may  be  granted 
that  the  five  previously-named  classes  are  equally  sincere  in  their  con- 
victions, honest  assailants  of  error  and  adherents  of  truth ;  but  they 
are  actuated  by  animating  motives  of  a  various  moral  character.  In 
the  present  case,  the  ruling  motive  is  purely  a  determination,  as  Biichner 
says,  to  stand  by  the  facts  and  to  establish  the  correct  doctrine.  The 
directest  and  clearest  way  of  giving  a  descriptive  account  of  the  active 
philosophical  history  of  this  class  of  disbelievers  will  be  to  follow  on 
the  lines  of  their  tracks  with  statements  and  criticisms  of  their  pro- 
cedures.*    Disbelief  in  the  doctrine  of  a  future  life  for  man  has  planted 

9  Spazier,  AntiphSdon,  oder  Prtlfung  einiger  Hauptbeweise  fiir  die  Einfachheit  und  Unsterblich- 
keit  der  mensclilichen  Seele. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.        617 


itself  upon  bold  affirmation,  and  fortified  itself  with  arguments  which 
may  most  conveniently  be  considered  under  five  distinct  heads. 

First  is  the  sensational  Argument  from  Appearance.  In  death  the 
visible  functions  cease,  the  organism  dissolves,  the  mind  disappears; 
there  is  apparently  a  total  scattering  and  end  of  the  individual.  That 
these  phenomena  should  suggest  the  thought  of  annihilation  is  inevitable ; 
to  suppose  that  they  prove  the  fact  is  absurd.  It  is  an  arrant  begging 
of  the  question ;  for  the  very  problem  is,  Does  not  an  invisible  spiritual 
entity  survive  the  visible  material  disintegration  ?  Among  the  unsound 
and  superstitious  attempts  to  prove  the  fact  of  a  future  life  is  that  founded 
on  narratives  of  ghosts,  appearances  and  visions  of  the  dead.  Dr.  Tafel 
published  at  Tubingen  in  1853  a  volume  aiming  to  demonstrate  the  im- 
mortality and  personal  identity  of  the  soul  by  citation  of  ninety  cases 
of  supernatural  appearances,  extending  from  the  history  of  the  ghost 
whose  address  to  Curtius  Eufus  is  recorded  by  Tacitus,  to  the  wonderful 
story  told  by  Eenatus  Liideritz  in  1837.  Such  efforts  are  worse  than 
vain.  Their  data  are  so  explicable  in  many  cases,  and  so  inconclusive  in 
all,  that  they  quite  naturally  provoke  deeper  disbelief  and  produce  tell- 
ing retort^.  While  here  and  there  a  credulous  person  is  convinced  of  a 
future  life  by  the  asserted  appearance  of  a  spirit,  the  well-informed  psy- 
chologist refers  the  argument  to  the  laws  of  insanity  and  illusions,  and' 
the  skeptic  adds  as  a  finality  his  behef  that  there  is  no  future  life,  because 
no  ghost  has  ever  come  back  to  reveal  and  certify  it.  The  argument  on 
both  sides  is  equally  futile,  and  removed  from  the  true  requisitions  of 
the  problem. 

To  the  philosophical  thinker  a  mere  appearance  is  scarcely  a  presump- 
tion in  favor  of  a  conclusion  in  accordance  with  it.  Science  and  expe- 
rience are  full  of  examples  exposing  the  nullity  or  the  falsity  of  appear- 
ances. The  sun  seems  to  move  around  the  earth ;  but  truth  contradicts 
it.  We  seem  to  discern  distances  and  the  forms  of  bodies  by  direct 
sight ;  but  the  truth  is  we  see  nothing  but  shades  and  colors :  all  beyond 
is  inference  based  on  acquired  experience.  The  first  darkness  would 
seem  to  the  trembling  contemplator  absolutely  to  blot  out  the  universe ; 
but  in  truth  it  only  prevented  him  from  seeing  it.  The  first  thorough 
unconscious  sleep  would  seem  to  be  the  hopeless  destruction  of  the  soul 
in  its  perfect  oblivion.  Death  is  forever  for  the  first  time,  shrouded  in 
the  misleading  obscurities  of  an  unknown  novelty.  Appearances  are 
often  deceitful,  yielding  obvious  clews  only  to  mistakes  and  falsehoods. 
They  are  always  superficial,  furnishing  no  reliable  evidence  of  the  reality. 

"Who  could  have  thought  such  darkness  lay  conceard 

Within  thy  beams,  0  Sun !     Or  who  could  find, 
VThilst  fly  and  leaf  and  insect  stood  reveal'd, 

That  to  such  countless  orbs  thou  mad'st  us  blind? 
Why  then  do  we  shun  death  with  anxious  strife? 
If  ligM  can  thus  deceive,  wherefore  not  lifef 

When  the  body  dies,  the  mind  is  no  longer  manifested  through  it.    That 


618      CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


is  all  we  immediately  know  by  perception.  The  inference  that  the  mind 
has  therefore  ceased  to  be  at  all,  is  a  mere  supposition.  It  may  still  live 
and  act,  independently  of  the  body.  An  outside  phenomenon  can  prove 
nothing  here.  We  must  by  some  psychological  probe  pierce  to  the  core 
of  the  being  and  discern,  as  there  concealed,  the  central  interpretation 
of  truth,  or  else,  in  want  of  this,  turn  from  these  surface-shadows  and 
seek  the  solution  in  some  other  province.  Millions  of  appearances  being 
opposed  to  the  truth  or  inadequate  to  hint  it,  we  must  never  implicitly 
trust  their  suggestions.  What  microscope  can  reveal  the  organic  life  in 
a  kernel  of  corn,  and  show  that  through  the  decay  of  that  kernel  a  stalk 
will  spring  up  and  bear  a  thousand  kernels  more?  But  if  a  new  mental 
life  emerges  from  the  dying  form  of  man,  it  lies  in  a  spiritual  realm 
whereinto  we  have  no  instruments  to  gaze.  Every  existent  thing  has  its 
metes  and  limits.  In  fact,  the  only  final  weapon  and  fort  of  a  thing  is 
its  environing  limitation.  It  goes  into  nothing  if  that  be  taken  down, 
the  atheist  says ;  into  infinity,  the  mystic  says.  The  mistake  and  diffi- 
culty lie  in  discerning  what  the  last  wall  around  the  essence  is.  "The 
universe  is  the  body  of  our  body."  The  boundary  of  our  life  is  bound- 
less life.  Schlegel  has  somewhere  asked  the  question,  "Is  Jife  in  us,  or 
are  we  in  life?'^  Because  man  appears  to  be  wholly  extinguished  in 
death,  we  have  no  right  whatever  in  reason  to  conclude  that  he  really  is 
so.  The  star  which  seemed  to  set  in  the  western  grave  of  aged  and 
benighted  time,  we,  soon  coming  round  east  to  the  true  spirit-sky,  may 
discern  bright  in  the  morning  forehead  of  eternity.  There  can  be  no 
safe  reasoning  from  the  outmost  husk  and  phenomenon  of  a  thing  to 
its  inmost  essence  and  result.  And,  in  spite  of  any  possible  amount  of 
appearance,  man  himself  may  pass  distinct  and  whole  into  another  sphere 
of  being  when  his  flesh  falls  to  dust.  That  science  should  search  in 
vain  with  her  finest  glasses  to  discern  a  royal  occupant  reigning  in  the 
purple-chambered  palace  of  the  heart,  or  to  trace  any  such  mysterious 
tenant  departing  in  sudden  horror  from  the  crushed  and  bleeding  house 
of  life,  belongs  to  the  necessary  conditions  of  the  subject ;  for  spirit  can 
only  be  spiritually  discerned.  As  well  might  you  seek  to  smell  a  color, 
or  taste  a  sound,  tie  a  knot  of  water,  or  braid  a  cord  of  wind. 

Next  comes  the  abstract  Argument  from  Speculative  Philosophy. 
Under  this  head  are  to  be  included  all  those  theories  which  deny  the 
soul  to  be  a  spiritual  entity,  but  reduce  it  to  an  atomic  arrangement,  or  a 
dependent  attribute,  or  a  process  of  action.  Heracleitus  held  that  the 
soul  was  fire :  of  course,  when  the  fuel  was  exhausted  the  fire  would  go 
out.  Thales  taught  that  it  was  water:  this  might  all  evaporate  away. 
Anaximenes  affirmed  that  it  was  air,  of  which  all  things  were  formed  by 
rarefaction  and  condensation:  on  such* a  supposition  it  could  have  no 
permanent  personal  identity.  Critias  said  it  was  blood :  this  might  de- 
generate and  lose  its  nature,  or  be  poured  out  on  the  ground.  Leucippus 
maintained  that  it  was  a  peculiar  concourse  of  atoms:  as  these  came 
together,  so  they  might  fly  apart  and  there  be  an  end  of  what  they 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       619 


formed.  The  followers  of  Aristotle  asserted  that  it  was  a  fifth  unknown 
substance,  with  properties  of  its  own,  unlike  those  of  fire,  air,  water, 
and  earth.  This  might  be  mortal  or  immortal :  there  was  nothing  de- 
cisive in  the  conception  or  the  defining  terms  to  prove  which  it  was. 
Accordingly,  the  Peripatetic  school  has  always  been  divided  on  the 
question  of  the  immortality  of  the  soul,  from  the  time  of  its  founder's 
immediate  disciples  to  this  day.  It  cannot  be  clearly  shown  what  the 
mighty  Stagyrite's  own  opinion  really  was. 

Speculative  conceptions  as  to  the  nature  of  the  soul  like  the  foregoing, 
when  advanced  as  arguments  to  establish  its  proper  mortality,  are  destitute 
of  force,  because  they  are  gratuitous  assumptions.  They  are  not  generaliza- 
tions based  on  careful  induction  of  facts ;  they  are  only  arbitrary  hypotheses. 
Furthermore,  they  are  inconsistent  both  with  the  facts  and  phenomena 
of  experience.  Mind  cannot  fairly  be  brought  into  the  category  of  the 
material  elements ;  for  it  has  properties  and  performs  functions  emphati- 
cally distinguishing  it  from  every  thing  else,  placing  it  in  a  rank  by  itself, 
with  exclusive  predicates  of  its  own.  Can  fire  think  ?  Can  water  will  ? 
Can  air  feel?  Can  blood  see?  Can  a  mathematical  number  tell  the  dif- 
ference between  good  and  evil?  Can  earth  be  jealous  of  a  rival  and 
loyal  to  a  duty?  Can  a  ganglion  solve  a  problem  in  Euclid  or  under- 
stand the  Theodic6e  of  Leibnitz  ?  It  is  absurd  to  confound  things  so  dis- 
tinct. Mind  is  mind,  and  matter  is  matter;  and  though  we  are  now  con- 
sciously acquainted  with  them  only  in  their  correlation,  yet  there  is  as 
much  reason  for  supposing  that  the  former  survives  the  close  of  that 
correlation  as  for  supposing  that  the  latter  does.  True,  we  perceive  the 
material  remaining  and  do  not  perceive  the  spirit.  Yes;  but  the  dif- 
ferentiation of  the  two  is  exactly  this,  that  one  is  appreciable  by  the 
senses,  while  the  other  transcends  and  baffles  them.  It  is  absolutely  in- 
conceivable in  imagination,  wholly  incredible  to  reason,  intrinsically 
nonsensical  every  way,  that  a  shifting  concourse  of  atoms,  a  plastic 
arrangement  of  particles,  a  regular  succession  of  galvanic  shocks,  a  con- 
tinuous series  of  nervous  currents,  or  any  thing  of  the  sort,  should  con- 
stitute the  reality  of  a  human  soul,  the  process  of  a  human  life,  the 
accumulated  treasures  of  a  human  experience,  all  preserved  at  command 
and  traversed  by  the  moral  lines  of  personal  identity.  The  things  lie  in 
different  spheres  and  are  full  of  incommunicable  contrasts.  However 
numerously  and  intimately  correlated  the  physical  and  psychical  con- 
stituents of  man  are,  yet,  so  far  as  we  can  know  apy  thing  about  them,  they 
are  steeply  opposed  to  each  other  both  in  essence  and  function.  Otherwise 
consciousness  is  mendacious  and  language  is  unmeaning.  A  recent  able 
author  speaks  of  "that  congeries  of  organs  whose  union  forms  the  brain 
and  whose  action  constitutes  the  mind."^^  The  mind,  then,  is  an  action !  Can 
an  action  love  and  hate,  choose  and  resolve,  rejoice  and  grieve,  remember, 
repent,  and  pray?     Is  not  an  agent  necessary  for  an  action?     All  such 

xo  Bucknill  and  Take,  Psychological  Medicine,  p.  371. 


620      CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


speculative  conceptions  as  to  the  nature  of  soul  as  make  it  purely  pheno- 
menal are  to  be  offset,  if  they  can  be,  by  the  view  which  exhibits  the 
personal  ego  or  conscious  selfhood  of  the  soul,  not  as  an  empty  spot  in 
which  a  swarm  of  relations  centre  as  their  goal-point,  but  as  an  indestruc- 
tible monad,  the  innermost  and  substantial  essence  and  cause  of  the 
organization,  the  self-apprehending  and  unchangeable  axis  of  all  thinks 
ing  and  acting.  Some  of  the  most  free,  acute,  learned,  wise,  and  power- 
ful thinkers  of  the  world  have  been  champions  of  this  doctrine ;  espe- 
cially among  the  moderns  may  be  named  Leibnitz,  Herbart,  Goethe,  and 
Hartenstein.  Jacobi  most  earnestly  maintained  it  both  against  Men- 
delssohn and  against  Fichte. 

That  the  mind  is  a  substantial  entity,  and  therefore  may  be  conceived 
as  immortal, — that  it  is  not  a  mere  functional  operation  accompanying 
the  organic  life,  a  phantom  procession  of  conscious  states  filing  off  on 
the  stage  of  the  cerebrum  "in  a  dead  march  of  mere  effects," — that  it  i3 
not,  as  old  Aristoxenus  dreamed,  merely  a  harmony  resulting  from  the 
form  and  nature  of  the  body  in  the  same  way  that  a  tune  springs  from 
the  consenting  motions  of  a  musical  instrument, — seems  to  be  shown 
by  facts  of  which  we  have  direct  knowledge  in  consciousness.  We 
think  that  the  mind  is  an  independent  force,  dealing  with  intellectual 
products,  weighing  opposing  motives,  estimating  moral  qualities,  resisting 
some  tendencies,  strengthening  others,  forming  resolves,  deciding  upon 
its  own  course  of  action  and  carrying  out  its  chosen  designs  accordingly. 
If  the  soul  were  a  mere  process,  it  could  not  pause  in  mid-career,  select 
from  the  mass  of  possible  considerations  those  adapted  to  suppress  a  base 
passion  or  to  kindle  a  generous  sentiment,  deliberately  balance  rival 
solicitations,  and,  when  fully  satisfied,  proceed.  Yet  all  this  it  is  con- 
stantly doing.  So,  if  the  soul  were  but  a  harmony,,  it  would  give  no 
sounds  contrary  to  the  affections  of  the  lyre  it  comes  from.  But  actually 
it  resists  the  parts  of  the  instrument  from  which  they  say  it  subsists, 
exercising  dominion  over  them,  punishing  some,  persuading  others,  and 
ruling  the  desires,  angers,  and  fears,  as  if  itself  of  a  different  nature.^^ 
Until  an  organ  is  seen  to  blow  its  own  bellows,  mend  its  shattered  keys, 
move  its  pedals,  and  play,  with  no  foreign  aid,  "I  know  that  my  Ee- 
deemer  liveth,"  or  a  violin  tunes  up  its  discordant  strings  and  wields  its 
bow  in  a  spontaneous  performance  of  the  Carnival,  showing  us  every 
Cremona  as  its  own  Paganini,  we  may,  despite  the  conceits  of  speculative 
disbelief,  hold  that  the  mind  is  a  dynamic  personal  entity.  That  thought 
is  the  very  "  latch-string  of  a  new  world's  wicket." 

Thirdly,  we  have  the  fanciful  Argument  from  Analogy.  The  keen 
champions  of  disbelief,  with  their  athletic  agility  of  dialectics,  have  made 
terrible  havoc  among  the  troops  of  poetic  arguments  from  resemblance, 
drawn  up  to  sustain  the  doctrine  of  immortality.  They  have  exposed 
the  feebleness  of  the  argument  for  our  immortality  from  the  wonderful 

11  Plato,  Phsedo,  98. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       621 


workmanship  and  costliness  of  human  nature,  on  the  ground  that  what 
requires  the  most  pains  and  displays  the  most  skill  and  genius  in  its  pro- 
duction is  the  most  lovingly  preserved.  For  God  organizes  the  mind  of 
a  man  just  as  easily  as  he  constructs  the  geometry  of  a  diamond.  His 
omnipotent  attributes  are  no  mor4  enlisted  in  the  creation  of  the  in- 
telligence of  an  elephant  or  the  gratitude  of  a  soul  than  they  are  in  the 
fabrication  of  the  wing  of  a  gnat  or  the  fragrance  of  a  flower.  Infinite 
wisdom  and  power  are  equally  implied  in  each  and  in  all.  They  have 
shown  the  gross  defectiveness  of  the  comparison  of  the  butterfly  and 
psyche.  The  butterfly,  lying  in  the  caterpillar  neatly  folded  up  like  a 
flower  in  the  bud,  in  due  time  comes  forth.  It  is  a  material  develop- 
ment, open  to  the  senses, — a  common  demonstration  to  sensible  expe- 
rience. The  disengagement  of  a  spirit  from  a  fleshly  encasement,  on  the 
other  hand,  is  a  pure  hypothesis  wholly  removed  from  sensible  appre- 
hension. There  is  no  parallel  in  the  cases.  So  the  ridiculousness  has 
been  made  evident  of  Plato's  famous  analogical  argument  that  by  a 
general  law  of  nature  all  things  are  produced  contraries  from  contraries ; 
warmth  dies  into  the  life  of  cold,  and  lives  out  of  the  death  of  cold; 
night  is  born  from  the  death  of  day,  and  day  is  born  from  the  death  of 
night;  and  thus  everywhere  death  springs  from  life,  and  life  from  death. '^ 
The  whole  comparison,  considered  as  evidence  of  human  immortality, 
is  baseless  and  full  of  astonishing  sophistry.  "When  one  hemisphere  of 
the  earth  is  turned  away  from  the  sun,  it  is  night  there ;  when  it  is  turned 
towards  the  sun,  it  is  day  again.  To  this  state  of  facts — this  revolving  suc- 
cession— there  is  obviously  no  parallelism  whatever  in  the  two  phenome- 
nal phases  of  man,  life  and  death,  whereof  one  finishes  its  course  and 
then  the  other  seems  fixed  forever.  In  like  manner,  when  Jeremy  Tay- 
lor, ^^  after  the  example  of  many  others,  especially  of  old  Licetus,  argues 
soberly,  as  he  does  in  a  letter  to  Evelyn,  for  the  immortality  of  the  soul 
from  the  analogy  of  lamps  burning  in  tombs  for  centuries  with  no  waste 
of  matter,  there  is  no  apposite  and  valid  similarity,  even  if  the  instances 
were  not  a  childish  fable.  An  equally  baseless  argument  for  the  exist- 
ence of  an  independent  spiritual  body  within  the'  material  body,  to  be 
extricated  from  the  flesh  at  death  and  to  survive  in  the  same  form  and 
dimensions,  we  recollect  having  seen  in  a  work  by  a  Swedenborgian 
author.^*  He  reasons  that  when  a  person  who  has  suffered  amputa- 
tion feels  the  lost  limb  as  vividly  as  ever  before,  the  phenomenon  is 
palpable  proof  of  a  spirit-limb  remaining  while  the  fleshly  one  is  gone! 
Of  course,  the  simple  physiological  explanation  is  that  the  mind  instinct- 
ively refers  the  sensations  brought  in  by  the  severed  nerves  to  the  points 
where,  by  inveterate  custom,  it  has  hitherto  learned  to  trace  their  origina- 
tion. The  report  being  the  same,  it  is  naturally  attributed  to  the  same 
source. 

12  Crawford,  On  the  Pheedon  of  Plato. 

13  Heber's  Life  and  Works  of  Jeremy  Taylor,  vol.  i.  p.  69, 

**  Des  Guays,  True  System  of  Religious  Philosophy,  Letter  V. 
40 


622       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


But  those  skeptics  who  have  mercilessly  exposed  these  fallacious  argu- 
ments from  analogy  have  themselves  reasoned  in  the  same  way  as 
fallaciously  and  as  often.  When  individual  life  leaves  the  physical  man, 
say  they,  cosmical  life  immediately  enters  the  corpse  and  restores  it  to 
the  general  stock  of  nature ;  so  when  personal  consciousness  deserts  the 
psychical  man,  the  universal  spirit  resumes  the  dissolving  soul.  When 
certain  conditions  meet,  a  human  soul  is  formed, — a  gyrating  current  of 
thought,  or  a  vortex  of  force:  soon  some  accident  or  a  spent  impulse 
breaks  the  eddy,  and  the  individual  subsides  like  a  whirl  in  the  air  or  a 
water-spout  in  the  sea.  When  the  spirit-fuel  of  life  is  exhausted,  man 
goes  out  as  an  extinguished  candle.  He  ceases  like  a  tone  from  a  broken 
harp-string.  All  these  analogies  are  vitiated  by  radical  unlikeness  between 
the  things  compared.  As  arguments  they  are  perfectly  worthless,  being 
spoiled  by  essential  differences  in  the  cases.  Wherein  there  is  a  similarity 
it  falls  short  of  the  vital  point.  There  is  no  justice  in  the  conception 
of  man  as  a  momentary  gyre  of  individual  consciousness  drawn  from  the 
universal  sea  by  a  sun-burst  of  the  Spirit.  He  is  a  self-ruling  intelli- 
gence, using  a  dependent  organism  for  his  own  ends,  comprehending  his 
own  destiny,  successively  developing  its  conditions  and  acquiring  the 
materials  for  occupying  and  improving  them,  with  a  prevision  of  eternity. 
A  flower  may  just  as  well  perish  as  live,  a  musical  sound  cease  as  con- 
tinue, a  lamp  be  put  out  as  burn  on:  they  know  not  the  difference. 
Not  so  with  the  soul  of  man.  We  here  overpass  a  discrete  degree  and 
enter  upon  a  subject  within  another  circle  of  categories.  Let  the  rash 
reasoner  who  madly  tries  conclusions  on  a  matter  of  such  infinite  pith 
and  moment,  with  data  so  inapt  and  poor,  pause  in  sacred  horror  before, 

having  first 

"Put  out  the  light,  he  then — puts  out  the  light!" 

There  are  peculiarities  in  the  soul  removing  it  out  of  the  range  of  physi- 
cal combinations  and  making  a  distinct  destiny  fairly  predicable  of  it. 
When  we  reflect  on  the  nature  of  a  self-contained  will,  intelligent  of  imma- 
terial verities  and  perhaps  transcendent  of  space  and  time,  how  burlesque 
is  the  terror  of  the  ancient  corpuscular  theorists  lest  the  feebly-cohering 
soul,  on  leaving  the  body,  especially  if  death  happened  during  a  storm, 
would  be  blown  in  pieces  all  abroad!  Socrates,  in  the  Phsedo,  has  a 
hearty  laugh  over  this ;  but  Lucretius  seriously  urges  it.^^  The  answer 
to  the  skeptical  reasoning  from  analogy  is  double  First,  the  lines  of 
partial  correspondence  which  visibly  terminate  within  our  tangible  reach 
can  teach  nothing  as  to  the  termination  of  other  lines  which  lead  out  of 
sight  and  disappear  in  a  spiritual  region.  An  organized  material  form — for 
instance,  a  tree — is  fatally  limited:  else  it  would  finally  fill  and  exhaust 
the  earth.  But  no  such  limiting  necessity  can  be  predicated  of  mmd. 
Secondly,  as  far  as  there  is  genuine  analogy,  its  implications  are  much 
Btronger  in  favor  of  immortality  than  against  it.     Matter,  whose  essence 

15  Lib.  iu.  11.  503-508. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.        623 


is  materiality,  survives  all  apprehensible  changes ;  spirit,  w^hose  essence  is 
spirituality,  should  do  the  same. 

Another  attack  on  the  doctrine  of  a  future  life  is  masked  in  the  nega- 
tive Argument  from  Ignorance.  We  do  not  know  how  we  shall*  live 
again ;  we  are  unable  to  construct  the  conditions  and  explain  the  details 
of  a  spiritual  state  of  existence ;  and  therefore,  it  is  said,  we  should  of 
right  conclude  that  there  is  no  such  thing.  The  proposition  is  not 
usually  stated  so  blankly ;  but  it  really  amounts  to  that.  The  Epicureans 
say,  as  a  tree  cannot  exist  in  the  sky,  nor  clouds  in  the  ocean,  nor  fishes 
in  the  meadow,  nor  water  in  stone,  thus  the  mind  cannot  exist  apart 
from  the  nerves  and  the  blood.  This  style  of  reasoning  is  a  bold  begging 
of  the  question.  Our  present  experience  is  vacant  of  any  specific  know- 
ledge of  the  conditions,  methods,  and  contents  of  a  life  it  has  not  yet 
experienced :  therefore  there  is  no  such  life.  Innumerable  millions  of 
facts  beyond  our  present  knowledge  unquestionably  exist.  It  is  not  in 
any  way  difficult  to  conceive  that  innumerable  millions  of  experiences 
and  problems  now  defying  and  eluding  our  utmost  powers  may  hereafter 
fall  within  our  comprehension  and  be  easily  solved.  Will  you  accept 
the  horizon  of  your  mind  as  the  limit  of  the  universe  ?  In  the  present, 
experience  must  be  confined  within  its  own  boundaries  by  the  necessity 
of  the  c^se.  If  an  embrj'o  were  endowed  with,  a  developed  reasoning 
consciousness,  it  could  not  construct  any  intelligible  theory  of  the  world 
and  life  into  which  it  was  destined  soon  to  emerge.  But  it  would 
surely  be  bad  logic  to  infer,  because  the  embryo  could  not,  from  want  of 
materials  within  its  experience,  ascertain  the  how,  the  when,  the  where, 
and  the  what,  of  the  life  awaiting  it,  that  there  was  no  other  life  reserved 
for  it.  An  acorn  buried  and  sprouting  in  the  dark  mould,  if  endowed 
with  intelligent  consciousness,  could  not  know  any  definite  particulars 
of  its  maturer  life  yet  to  be  in  the  upper  light  and  air,  with  cattle  in  its 
shade  and  singing-birds  in  its  branches.  Ignorance  is  not  a  ground  of 
argument,  only  of  modest  suspense.  We  can  only  reason  from  what  we 
know.  And  the  wondrous  mysteries  or  natural  miracles  with  which 
science  abounds,  myriads  of  truths  transcending  all  fictions,  melt  and 
remove  from  the  path  of  faith  every  supposed  difficulty.  Any  quantity 
of  facts  have  been  scientifically  established  as  real  which  are  intrinsically 
far  more  strange  and  baffling  to  belief  than  the  assertion  of  our  immor- 
tality is.  Indeed,  "there  is  no  more  mystery  in  the  mind  living  forever 
in  the  future  than  in  its  having  been  kept  out  of  life  through  a  past 
eternity.  The  authentic  wonder  is  the  fact  of  the  transition  having  been 
made  from  the  one  to  the  other ;  and  it  is  far  more  incredible  that,  from 
not  having  been,  we  are,  than  that,  from  actual  being,  we  shall  continue 
to  he."^^ 

The  unbounded  possibilities  of  life  suggested  by  science  and  open  to 
imagination  furnish  sufficient  reply  to  the  objection  that  we  cannot  con- 

16  Martiaeau,  Sermon  on  Immortality,  in  Endeavors  after  the  Christian  Life. 


624       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


ceive  the  precise  causes  and  modes  of  a  future  state.  Had  one  little  par* 
ticular  been  dififerent  in  the  structure  of  the  eye,  or  in  the  radiation  and 
media  of  light,  we  should  never  have  seen  the  stars !  We  should  have 
supposed  this  globe  the  whole  of  creation.  So  some  slightest  integument 
or  hindering  condition  may  now  be  hiding  from  us  the  sublime  reality 
and  arrangements  of  immortality  which  in  death's  disenveloping  hour 
are  to  burst  into  our  vision  as  the  stellar  hemisphere  through  the  night. 
Shut  up  now  to  one  form  of  being  and  one  method  of  experience,  how 
can  we  expect  an  exhaustive  knowledge  of  other  and  future  forms  and 
methods  of  being  and  experience  ?  It  is  a  contradiction  to  ask  it.  But 
the  soul  is  warranted  in  having  faith,  like  a  buried  mustard-seed  which 
shall  yet  mount  into  its  future  life.  A  sevenfold  denser  mystery  and  a 
seven-times  narrower  ignorance  would  bring  no  real  argument  against  the 
survival  of  the  soul.  For  in  an  omnipotent  infinitude  of  possibilities 
one  line  of  ignorance  cannot  exhaust  the  avenues  and  capacities  of  being. 
Escaping  the  flesh,  we  may  soar  into  heaven 

"  Upon  ethereal  wings,  whose  way 
Lies  through  an  element  so  fraught 
With  living  Mind  that,  as  they  play, 
Their  every  movement  is  a  thought." 

Ignorance  of  the  scientific  method  avails  nothing  against  moral  proofs 
of  the  fact.  The  physiologist  studying  the  coats  of  the  stomach,  the 
anatomist  dissecting  the  convolutions  of  the  brain,  could  never  tell  that 
man  is  capable  of  sentiment,  faith,  and  logic.  No  stethoscope  can  dis- 
cern the  sound  of  an  expectation,  and  no  scalpel  can  lay  bare  a  dream ; 
yet  there  are  expectations  and  dreams.  No  metaphysical  glass  can  detect, 
no  prognosis  foresee,  the  death  of  the  soul  with  the  dissolution  of  its 
organs :  on  empirical  grounds,  the  assertion  of  it  is  therefore  unwarranted. 
But  though  no  amount  of  obscurity  enveloping  the  subject,  no  extent 
of  ignorance  disabling  us  now  to  grasp  the  secret,  is  a  legitimate  basis  of 
disbelief,  yet  actually,  there  can  be  no  doubt,  in  multitudes  of  instances, 
the  efiectual  cause  of  disbelief  in  immortality  is  the  impossibility  of 
vividly  conceiving  its  conditions  and  scenery ;  "for,"  as  one  of  the  subtlest 
of  thinkers  has  remarked,  "  however  far  faith  may  go  beyond  experience, 
it  must  always  be  chained  down  by  it  at  a  distance."  But  if  there  are 
good  grounds  for  anticipating  another  life,  then  map  should  confide  in  it, 
no  matter  how  incompetent  he  is  to  construct  its  theatre  and  foresee  its 
career.  A  hundred  years  ago,  one  might  have  scouted  the  statement  that 
the  most  fearful  surgical  operations  would  be  performed  without  inflict- 
ing pain,  because  it  was  impossible  to  see  how  it  could  be  done.  Or  if  a 
person  had  been  informed  that  two  men,  one  in  Europe  and  one  in 
America,  should  converse  in  lightning  athwart  the  bed  of  the  Atlantic, 
he  might  have  rejected  it  as  an  absurdity,  because  he  could  not  conceive 
the  mode.  If  destined  to  a  future  life,  all  we  could  reasonably  expect  to 
know  of  it  now  would  be  through  hinting  germs  and  mystic  presentiments 


I 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.        625 


of  it.     And  these  we  do  experience  to  the  fullest  extent :  their  cease- 
less prophecies  are  everywhere  with  us, — 


"  Blank  misgivings  of  a  creature 
Moving  about  in  worlds  not  realized." 


The  last  weapon  of  disbelief  in  a  future  life  is  the  Scientific  Argument 
from  Materialism.  Lucretius  says,  "There  is  nothing  in  the  universe 
but  bodies  and  the  properties  of  bodies."  This  is  a  characteristic  example 
of  the  method  of  the  materialists:  to  assume,  as  an  unquestionable 
postulate,  the  very  point  in  debate,  and  that,  too,  in  defiance  of  the  in- 
telUgent  instincts  of  consciousness  which  compel  every  unsophisticated 
person  to  acknowledge  the  simultaneous  existence  of  mind  and  matter 
as  two  correlated  yet  distinct  realities.  The  better  statement  would  be, 
There  is  nothing  in  the  universe  but  forces  and  the  relations  of  forces. 
For,  while  we  know  ourselves  in  immediate  self-consciousness,  as  per- 
sonal intelligences  perceiving,  willing,  and  acting,  all  we  know  of  an  out- 
ward world  is  the  efiects  produced  on  us  by  its  forces.  Certainly  the 
powers  of  the  universe  can  never  be  lost  from  the  universe.  Therefore 
if  our  souls  are,  as  consciousness  declares,  causes,  and  not  mere  phe- 
nomena, they  are  immortal.  To  ignore  either  factor  in  the  problem  of 
life,  the  material  substratum  or  the  dynamic  agent,  is  mere  narrowness 
and  blindness. 

But  the  unbelieving  naturalist  argues  that  the  total  man  is  a  product 
of  organization,  and.  therefore  that  with  the  dissolution  of  the  living 
combination  of  organs  all  is  over.  Matter  is  the  marriage-bed  and  grave 
of  soul.  Priestley  says,  "The  principle  of  thought  no  more  belongs  to 
substance  distinct  from  body  than  the  principle  of  sound  belongs  to  sub- 
stance distinct  from  bell."  There  is  no  relevancy  in  the  comparison, 
because  the  things  are  wholly  unlike.  Thought  is  not,  as  Hartley's 
theory  avowed  it  was,  a  vibration  of  a  cerebral  nerve,  as  sound  is  a  vibra- 
tion of  a  sonorous  body ;  for  how  could  these  vibrations  be  accumulated 
in  memory  as  our  mental  experiences  are?  When  a  material  vibration 
ends,  it  has  gone  forever;  but  thoughts  are  stored  up  and  preserved.  A 
hypothetical  simile,  like  that  just  cited  from  Priestley,  is  not  a  cogent 
argument.  It  is  false  science  thus  to  limit  the  modes  of  being  to  what 
lies  within  our  present  empirical  knowledge.  Is  it  not  pure  presumptu- 
ousness  to  affirm  that  the  creative  power  of  Almighty  God  is  shut  up  so 
that  intelligent  creatures  can  only  exist  in  forms  of  flesh?  When  a 
recent  materialist  makes  the  assertion,  "The  thinking  man  is  the  sum 
of  his  senses,"  it  is  manifest  that  he  goes  beyond  the  data,  assuming  what 
should  be  proved,  and  confounding  the  instruments  and  material  with  the 
workman.  It  is  as  if  one  should  say,  "A  working  cotton-manufactory  is 
the  sum  of  its  machines,"  excluding  the  persons  by  whose  guiding  over- 
sight all  is  done.  Plainly,  it  may  be  granted  that  all  which  man  knows  is 
brought  in  through  the  door  of  the  senses,  without  allowing  the  same 
of  all  that  man  is.     We  have  no  warrant  for  pronouncing  the  identical 


626       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


coextensiveness  of  what  man  learns  to  know  and  what  he  is  created  to 
be.  The  very  proposition,  man  knows  something,  presupposes  three 
things,  a  subject,  an  act,  and  an  object.  Whether  the  three  exist  and 
perish  together  or  not  is  matter  for  discussion,  and  not  fairly  to  be  settled 
by  forcibly  lumping  the  heterogeneous  three  into  homogeneous  unity. 

In  the  present  state  of  science  it  must  be  confessed  that  all  kinds  of 
physical  force — whether  mechanical,  chemical,  vital,  or  nervous — are 
drawn  more  or  less  directly  from  the  sun,  the  material  reservoir  of  power 
for  our  solar  system.  This  must  be  admitted, — although  some  recent 
materialists  have  pushed  the  doctrine  so  far  that  they  may  be  called  the 
Parsees  of  the  West.  Whenever  the  proper  conditions  for  an  animate 
being  are  furnished,  a  force  derived,  from  the  sun  lifts  matter  from  its 
stable  equilibrium  to  the  level  of  organic  existence.  In  due  season,  from 
its  wavering  life-struggle  there,  it  decays  back  to  the  deep  rest  of  insen- 
sate earth. ^^  This  is  a  truth  .  throughout  the  organic  realm,  from  the 
bulb  of  a  sea-weed  to  the  brain  of  a  Csbsar.  So  much  cannot  be  denied. 
Every  organism  constantly  receives  from  the  universe  food  and  force, 
and  as  constantly  restores  in  other  forms  the  material  and  dynamical 
equivalents  of  what  it  receives,  and  finally  itself  goes  to  the  sources 
whence  it  came.  But  the  affirmation  of  this  for  all  within  the  physical 
realm  is  not  the  admission  of  it  for  what  subsists  in  an  immeasurably 
higher  rank  and  totally  different  realm.  Entering  the  psychical  sphere, 
where  we  deal  with  a  new,  distinct  order  of  realities, — not  impenetrability, 
weight,  extension,  but  thought,  affection,  will, — why  may  not  this  province 
contain  eternities,  even  though  the  other  holds  only  mortalities?  It  is  a 
question  to  be  examined  on  its  own  grounds,  not  to  be  put  aside  with 
a  foregone  conclusion.  In  nature  the  cause  endures  under  all  evanes- 
cent changes,  and  survives  all  phenomenal  beginnings  and  endings:  So 
in  spirit  the  causal  personality,  if  there  be  one,  may  outlast  all  the  shift- 
ing currents  of  the  outward  phenomena  in  endless  persistence.  Of  course, 
the  manifestation  of  the  mind  through  the  senses  must  cease  when  the 
senses  no  longer  remain.  The  essence  of  the  controversy,  then,  is  exactly 
this :  Is  the  mind  an  entity  ?  or  is  it  a  collection  of  functions  ?  If  the 
soul  be  a  substantial  force,  it  is  immortal.  If  it  be  a  phenomenal 
resultant,  it  ceases  at  death. 

A  reductio  ad  ahsurdum  immediately  occurs.  If  the  psychical  totality 
of  man  consists  of  states  of  feeling,  modes  of  volition,  and  powers  of 
thought,  not  necessitating  any  spiritual  entity  in  which  they  inhere, 
then,  by  parity  of  reasoning,  the  physical  totality  of  man  consists  of 
states  of  nutrition,  modes  of  absorption,  and  powers  of  change,  implying 
no  body  in  which  these  processes  are  effectuated !  Qualities  cannot  exist 
without  a  subject;  and  just  as  physical  attributes  involve  a  body,  spiritual 
attributes  involve  a  mind.  And,  if  a  mental  entity  be  admitted,  its  death 
or  cessation  with  that  of  its  outer  dress  or  case  is  not  a  fair  inference,  but 
needs  appropriate  evidence. 

IT  Moleschott,  Licht  und  Leben. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       627 


The  soul  of  a  man  has  been  defined  as  the  sum  of  his  ideas,  an  idea 
being  a  state  of  the  consciousness.  But  the  essence  of  mind  must  be  the 
common  ground  and  element  of  all  different  states  of  consciousness.  What 
is  that  common  ground  and  element  but  the  presence  of  a  percipient 
volitional  force,  whether  manifested  or  unmanifested,  still  there  ?  That  is 
the  germinal  core  of  our  mental  being,  integrating  and  holding  in  continu- 
ous identity  all  the  phenomenal  fluctuations  of  consciousness.  It  is  clear 
that  any  other  representation  seems  inconsistent  with  the  most  central 
and  vivid  facts  of  our  knowledge.  In  illustration  of  this,  let  us  see  how 
every  materialistic  exposition  omits  utterly,  or  fails  to  account  for,  the 
most  essential  element,  the  solitary  and  crowning  peculiarity,  of  the 
case.  For  example,  it  is  said  that  thought  or  consciousness  is  a  phe- 
nomenal process  of  changes  sustained  in  the  brain  by  a  correlation  of 
forces,  just  as  the  rainbow  appears,  but  has  no  ontological  subsistence  of 
its  own:  the  continuous  spectrum  hangs  steady  on  the  ceaselessly- 
renewed  substratum  of  the  moving  mist-rack  and  the  falling  rain.  But 
the  comparison  is  absolutely  inapplicable,  because  the  deepest  ground- 
principle  of  the  mind  is  wanting  in  the  rainbow, — namely,  conscious  and 
continuous  identity  holding  in  each  present  moment  all  the  changes  of 
the  past  moments.  '  If  the  rainbow  were  gifted  with  consciousness,  it 
could  not  preserve  its  personal  identity,  but  merely  its  phenomenal 
identity,  for  any  two  successive  moments,  since  its  whole  being  would 
consist  of  an  untied  succession  of  states. 

Traversing  the  body  from  its  extreme  tissues  to  the  gray  vesicular  sub- 
stance composing  the  spinal  cord  and  covering  the  surface  and  convolu- 
tions of  the  brain,  are  two  sets  of  white,  fibrous  nerves.  One  set,  the 
afferents,  bring  in  sensation,  all  •  kinds;  of  tidings,  from  the  out-world  of 
matter.  The  other  set,  the  eiFerents,  carry  out  volition,  all  ^  kinds  of 
decrees,  from  the  in-world  of  mind.  Without  an  afferent  nerve  no  in- 
fluence of  the  world  can  reach  the  mind ;  and  without  an  efferent  nerve 
no  conclusion  of  the  mind  can  reach  the  world.  As  we  are  now  consti- 
tuted, this  machinery  is  necessary  for  the  intercommunication  of  the 
mind  and  the  material  universe.  But  if  there  be  something  in  the  case 
besides  live  machinery  and  crossing  telegrams, — if  there  be  a  monarch- 
mind  inaccessible  to  the  vulgar  crowd  of  things  and  only  conversing  with 
them  through  the  internuncial  nerves, — that  spirit-entity  may  itself  be 
capable  of  existing  forever  in  an  ideal  universe  and  of  communing  there 
face  to  face  with  its  own  kingly  lineage  and  brood.  And  we  maintain 
that  the  account  of  the  phenomena  is  grossly  defective,  and  that  the 
phenomena  themselves  are  palpably  inexplicable,  except  upon  the  sup- 
position of  such  an  entity,  which  uses  the  organism  but  is  not  the  organ- 
ism itself  nor  a  function  of  it.  "Ideas,^'  one  materialist  teaches,  "are 
transformed  sensations."  Yes;  but  that  does  not  supersede  ^  transform- 
ing mind.  There  must  be  a  force  to  produce  the  transformations.  "The 
phenomena  of  mind,"  says  another,  "consist  in  a  succession  of  states 
of  consciousness."     Yes ;  but  what  is  it  that  presides  over,  takes  up,  and 


628       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


preserves  this  succession  ?  The  phenomena  of  the  mind  are  not  the 
mind  itself.  "  The  actions  of  the  mind  are  the  functions  of  the  cere- 
brum," adds  a  third.  Yes;  but  the  inquiry  is,  what  is  the  mind  itself? 
not,  what  are  its  acts?  The  admission  of  the  gray  nerve-cells  of  the  brain, 
as  the  material  substratum  through  which  sensations  are  received  and 
volitions  returned,  does  not  exclude  the  necessity  of  a  dynamical  cause 
for,  the  metamorphosing  phenomenon.  That  cause  must  be  free  and 
intelligent,  because  the  products  of  its  action,  as  well  as  its  accompany- 
ing consciousness,  are  marked  by  freedom  and  intelligence.  For 
example,  when  a  cylindrical  and  fibrous  porter  deposits  his  sensitive 
burden  in  the  vesicular  and  cineritious  substance,  something  examines 
it,  tests  its  import,  reflects  on  what  shall  be  done,  forms  an  intelligent 
resolution,  and  commands  another  porter  to  bear  the  dynamic  load 
forth.  The  reflective  and  determining  something  that  does  this  is  the 
mind.  Thus,  by  the  fact  of  an  indissoluble  dynamic  will,  is  the  broad 
lineal  experience  of  man  grasped  and  kept  from  dissipating  into 
crumbled  psychical  states,  as  when  the  dead  kings  of  ancient  India 
were  burned  their  corpses  were  wrapped  in  asbestos  shrouds  to  hold  the 
ashes  together. 

The  flame  of  a  burnt-out  candle  twinkling  in  the  socket  is  not  numeri- 
cally the  same  with  that  which  appeared  when  it  was  first  lighted ;  nor 
is  a  river  at  any  two  periods  numerically  the  same.  Different  particles 
constantly  feed  an  ever-renewed  flame  or  stream,  just  like  the  former  but 
never  the  same.  A  totally  new  element  appears  when  we  contemplate 
mind.  Here,  although  the  whole  molecular  substance  of  the  visible 
organism  is  in  perpetual  flux,  the  same  conscious  personality  persists 
through  all,  growing  ever  richer  in  an  accumulating  possession  of  past 
experiences  still  held  in  living  command.  The  Arethusa  of  identity 
threads  the  blending  states  of  consciousness,  and,  passing  the  ocean-bed 
of  death,  may  emerge  in  some  morning  fount  of  immortality.  A  photo- 
graphic image  impressed  on  suitable  paper  and  then  obliterated  is  restored 
by  exposure  to  the  fumes  of  mercury.  But  if  an  indefinite  number  of 
impressions  were  superimposed  on  the  same  paper,  could  the  fumes  of 
mercury  restore  any  one  called  for  at  random?  Yet  man's  memory  is  a 
plate  with  a  hundred  millions  of  impressions  all  cleanly  preserved,  and 
he  can  at  will  select  and  evoke  the  one  he  wants.  No  conceivable  rela- 
tionship of  materialistic  forces  can  account  for  the  facts  of  this  miracu- 
lous daguerreotype-plate  of  experience,  and  the  power  of  the  mind  to 
call  out  into  solitary  conspicuousness  a  desired  picture  which  has  forty- 
nine  million  nine  hundred  and  ninety-nine  thousand  nine  hundred  and 
ninety-nine  latent  pictures  lying  above  it,  and  fifty  millions  below  it. 
It  has  been  said  that  "the  impressions  on  the  brain,  whether  perceptions 
or  intellections,  are  fixed  and  retained  through  the  exactness  of  assimila- 
tion. As  the  mind  took  cognizance  of  the  change  made  by  the  first  im- 
pression of  an  object  acting  on  the  brain  through  the  sense-organs,  so 
afterwards  it  recognises  the  likeness  of  that  change  in  the  parts  inserted 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       629 


by  the  nutritive  process."^^  This  passage  implies,  that  the  mind  is  an 
'  agent,  not  a  phenomenon ;  and  it  describes  some  of  the  machinery  with 
which  the  mind  works,  not  the  essence  of  the  mind  itself.  Its  doctrine 
does  not  destroy  nor  explain  the  presiding  and  elective  power  which 
interprets  these  assimilated  and  preserved  changes,  choosing  out  such 
of  them  as  it  pleases, — that  unavoided  and  incomprehensible  power,  the 
hiding-place  of  volition  and  eternity,  whose  startling  call  has  often  been 
known,  in  some  dread  crisis,  to  effect  an  instantaneous  restoration  of  the 
entire  bygone  life,  making  all  past  events  troop  through  the  memory,  a 
swiftly  awful  cavalcade  marching  along  the  fibrous  pavement  of  the 
brain,  while  each  terrified  thought  rushes  to  its  ashy  window  to  behold. 
We  here  leave  the  material  realm  behind  and  enter  a  spiritual  province 
where  other  predicates  and  laws  hold,  and  where,  "delivered  over  to  a 
night  of  pure  light,  in  which  no  unpurged  sight  is  sharp  enough  to  pene- 
trate the  mysterious  essence  that  sprouteth  into  different  persons,"  we 
kneel  in  most  pious  awe,  and  cry,  with  Sir  Thomas  Browne,  "There  is 
surely  a  piece  of  divinity  in  us, — something  that  was  before  the  elements 
and  owes  no  homage  unto  the  sun !" 

The  fatal  and  invariable  mistake  of  materialism  is  that  it  confounds 
means  and  steps  with  causes,  processes  with  sources,  organs  with  ends, 
predicates  with  subject.^^  Alexander  Bain  denies  that  there  is  any  cere- 
bral closet  or  receptacle  of  sensation  and  imagery  where  impressions  are 
stored  to  be  reproduced  at  pleasure.  He  says,  the  revival  of  a  past  im- 
pression, instead  of  being  an  evocation  of  it  from  an  inner  chamber,  is  a 
setting  on  anew  of  the  current  which  originally  produced  it,  now  to  pro- 
duce it  again. ^^  But  this  theory  does  not  alter  the  fact  that  all  past  im- 
pressions are  remembered  and  can  be  revived  at  will  by  an  internal 
efficiency.  The  miracle,  and  the  necessity  of  an  unchanging  conscious 
entity  to  explain  it,  are  implied  just  as  they  were  on  the  old  theory. 
"The  organs  of  sense,"  Sir  Isaac  Newton  writes,  "are  not  for  enabling  the 
soul  to  perceive  the  species  of  things  in  its  sensorium,  but  for  conveying 
them  there."^^  Now,  as  we  cannot  suppose  that  God  has  a  brain  or  needs 
any  material  organs,  but  rather  that  all  infinitude  is  his  Sensorium,  so 
spirits  may  perceive  spiritual  realities  without  any  mediating  organism. 
Our  physical  experience  in  the  present  is  no  limit  to  the  spiritual  possi- 
bilities of  the  future.  The  materialistic  argument  against  immortality 
fails,  because  it  excludes  essential  facts.  As  anterior  to  our  experience 
in  the  present  state  there  was  a  power  to  organize  experiences  and  to 
become  what  we  are,  so  none  of  the  superficial  reasonings  of  a  mere 
earth-science  can  show  that  there  is  not  now  a  power  to  organize  expe- 
riences in  a  future  state  and  to  become  what  our  faith  anticipates  we  shall 
be.     And  this  suggests  to  speculative  curiosity  the  query,  Shall  we  com- 


18  Paget,  Surgical  Pathology,  Lecture  II. 

IS  Frauenstadt,  Der  Materialismus,  seine  Wahrheit  und  sein  Irrthum,  s.  169. 

20  The  Senses  and  the  Intellect,  p.  61.  21  Brodie,  Psychological  Inquiries,  p.  41, 3d  editioo. 


630       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


mence  our  future  life,  a  psychical  cell,  as  we  commenced  our  present  life, 
a  physical  cell  ? 

It  will  be  well,  perhaps,  to  reply  next  to  some  of  the  aggressive  sophiS' 
tries  of  disbelief.  The  following  lines  by  Dr.  Beddoes  are  striking,  but, 
considered  as  a  symbol  of  life,  seem  almost  wilfully  defective: — 

"  The  body  is  but  an  engine 
Which  draws  a  mighty  stream  of  spiritual  power 
Out  of  the  world's  own  soul,  and  makes  it  play 
A  while  in  visible  motion." 

Man  is  that  miraculous  engine  which  includes  not  only  all  the  needful 
machinery,  but  also  fuel,  fire,  steam,  and  speed,  and  then,  in  climacteric 
addition  to  these,  an  engineer!  Does  the  engineer  die  when  the  fire  goes 
out  and  the  locomotive  stops?  When  the  engine  madly  plunges  off  the 
embankment  or  bridge  of  life,  does  the  engineer  perish  in  the  ruin, or 
nimbly  leap  off  and  immortally  escape?  The  theory  of  despair  has  no 
greater  plausibility  than  that  of  faith. 

Peuerbach  teaches  that  the  memento  mori  of  reason  meets  us  every- 
where in  the  spiritual  God's-acre  of  literature.  A  book  is  a  grave,  which 
buries  not  the  dead  remains,  but  the  quick  man,  not  his  corpse,  but  his 
soul.  And  so  we  live  on  the  psychical  deposits  of  our  ancestry.  Our 
souls  consist  of  that  material  which  once  constituted  other  souls,  as  our 
bodies  consist  of  the  material  which  once  constituted  other  bodies.  A 
thought,  it  is  to  be  replied,  is  never  excreted  from  the  mind  and  left 
behind.  Only  its  existence  is  indicated  by  symbols,  while  itself  is  added 
to  the  eternal  stock  of  the  deathless  mind.  A  thought  is  a  spiritual 
product  in  the  mind  from  an  affection  of  the  cerebral  substance.  A 
sentence  is  a  symbol  of  a  thought  adapted  to  create  in  the  contemplator 
just  such  a  cerebral  affection  as  that  from  which  it  sprang,  and  to  deposit 
in  his  mind  just  such  a  spiritual  product  as  that  which  it  now  denotes. 
Thus  are  we  stimulated  and  instructed  by  the  transmitted  symbols  of  our 
ancestors'  experiences,  but  not  literally  nourished  by  assimilation  of  their 
very  psychical  substance,  as  this  remorseless  prophet  of  death's  ghastly 
idealism  would  have  us  believe.  Still,  in  whatever  aspect  we  regard  it, 
one  cannot  but  shudder  before  that  terrible  cineritious  substance  whose 
dynamic  inhabitants  are  generated  in  the  meeting  of  matter's  messages 
with  mind's  forces,  and  sent  forth  in  emblems  to  shake  the  souls  of 
millions,  revolutionize  empires,  and  refashion  the  world. 

Strauss  employs  an  ingenious  argument  against  the  belief  in  a  future 
life, — an  argument  as  harmless  in  reality  as  it  is  novel  and  formidable  in 
appearance.  "Whether  the  nerve-spirit  be  considered  as  a  dependent 
product,  or  as  the  producing  principle  of  the  organism,  it  ends  at  death : 
for,  in  the  former  case,  it  can  no  longer  be  produced  when  the  organism 
perishes ;  in  the  latter  case,  that  it  ceases  to  sustain  the  organism  is  a 
proof  that  it  has  itself  decayed. "^^     In  this  specious  bit  of  special  plead- 


M  Charakteristiken  und  Kritiken,  s.  394. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       631 


ing,  unwarranted  postulates  are  assumed  and  much  confusion  of  thought 
is  displayed.  It  is  covertly  taken  for  granted  that  every  thing  seen  in  a 
given  phenomenon  is  either  product  or  producer;  but  something  may  be 
an  accompanying  part,  involved  in  the  conditions  of  the  phenomenon, 
yet  not  in  any  way  essentially  dependent  on  it,  and  in  fact  surviving  it. 
What,  does  Strauss  mean  by  "the  nerve-spirit"?  Is  there  no  mind 
behind  it  and  above  it,  making  use  of  it  as  a  servant?  Our  present  life 
is  the  result  of  an  actual  and  regulated  harmony  of  forces.  Surely  that 
harmony  may  end  without  implying  the  decay  of  any  of  its  initial  com- 
ponents, without  implying  the  destruction  of  the  central  constituent  of 
its  intelligence.  It  is  illegitimate  logic,  passing  from  pure  ignorance  to 
positive  affirmation ;  a  saltation  of  sophistry  from  a  negative  premise  of 
blindness  to  all  behind  the  organic  life,  to  a  dogmatic  conclusion  of  denial 
that  there  is  any  thing  behind  the  organic  life. 

A  subtle  and  vigorous  disbeliever  has  said,  "The  belief  in  immortality 
is  not  a  correct  expression  of  human  nature,  but  rests  solely  on  a  mis- 
understanding of  it.  The  real  opinion  of  human  nature  is  expressed  in 
the  universal  sorrow  and  wailing  over  death."  It  is  obvious  to  answer 
that  both  these  expressions  are  true  utterances  of  human  nature.  It 
grieves  over  the  sadness  of  parting,  the  appalling  change  and  decay,  the 
close-locked  mystery  of  the  unseen  state.  It  rejoices  in  the  solace  and 
cheer  of  a  sublime  hope  springing  out  of  the  manifold  powerful  promises 
within  and  without.  Instead  of  contemning  the  idea  of  a  heavenly  futu- 
rity as  an  idle  dream-image  of  human  longing,  it  were  both  devouter  and 
more  reasonable,  from  that  very  causal  basis  of  it,  to  revere  it  and  con- 
fide in  it  as  divinely  pledged.  All  the  thwarted  powers  and  preparations 
and  affections,  too  grand,  too  fine,  too  sacred,  to  meet  their  fit  fulfilment 
here,  are  a  claim  for  some  holier  and  vaster  sphere,  a  prophecy  of  a  more 
exalted  and  serene  existence,  elsewhere.  The  unsatisfied  and  longing 
soul  has  created  the  doctrine  of  a  future  life,  has  it?  Very  good.  If  the 
soul  has*  builded  a  house  in  heaven,  flown  up  and  made  a  nest  in  the 
breezy  boughs  of  immortality,  that  house  must  have  tenants,  that  nest 
must  be  occupied.  The  divinely-implanted  instincts  do  not  provide  and 
build  for  naught. 

Certain  considerations  based  on  the  resemblances  of  men  and  beasts, 
their  asserted  community  of  origin  and  fundamental  unity  of  nature, 
have  had  great, influence  in  leading  to  the  denial  of  the  immortality  of 
the  human  soul.  It  is  taken  for  granted  that  animals  are  totally  mortal; 
and  then,  from  the  apparent  correspondences  of  phenomena  and  fate 
between  them  and  us,  the  inference  is  drawn  that  the  cases  are  parallel 
throughout,  and  that  our  destiny,  too,  is  annihilation.  The  course  of 
thought  on  this  subject  has  been  extremely  curious,  illustrating,  on  the 
one  hand,  that  "where  our  egotism  begins,  there  the  laws  of  logic  break," 
and,  on  the  other  hand,  that  often  when  fancy  gets  scent  of  a  theory  the 
voice  and  lash  of  reason  are  futile  to  restrain  it  until  the  theory  is  run 
into  the  ground.     Des  Cartes,  and  after  him  Malebranche  and  a  few 


632       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


other  writers,  gave  no  slight  currency  to  the  notion  that  brutes  are  mere 
machines,  moved  by  prearranged  influences  and  utterly  destitute  of  in- 
telligence, will,  or  consciousness.  This  scheme  gave  rise  to  many  con- 
troversies, but  has  now  passed  into  complete  neglect.^'  Of  late  years 
the  tendency  has  been  to  assimilate  instead  of  separating  man  and  beast. 
Touching  the  outer  sphere,  we  have  Oken's  homologies  of  the  cranial 
vertebrae.  In  regard  to  the  inner  sphere,  we  have  a  score  of  treatises, 
like  Vogt's  Pictures  from  Brute-Life,  affirming  that  there  is  no  qualita- 
tive, but  merely  a  quantitative,  distinction  between  the  human  soul  and 
the  brute  soul.^*  Over  this  point  the  conflict  is  still  thick  and  hot.  But, 
however  much  of  truth  there  may  be  in  the  doctrine  of  the  ground- 
identity  of  the  soul  of  a  man  and  the  soul  of  a  dog,  the  conclusion  that 
man  therefore  perishes  is  a  pure  piece  of  sophistry.  Such  a  monstrous 
assassination  of  the  souls  of  the  human  race  with  the  jaw-bone  of  an  ass 
may  be  legitimately  avoided  in  either  of  two  ways.  It  is  as  fair  to  argue 
the  immortality  of  animals  from  their  likeness  to  us,  as  our  annihilation 
from  our  likeness  to  them.  The  psychological  realm  has  been  as  much 
deepened  in  them  by  the  researches  of  modern  science  as  the  physio- 
logical domain  has  been  widened  in  us.  As  Agassiz  says,  we  must  not 
lose  sight  of  the  mental  individuality  of  animals  in  an  exclusive  atten- 
tion to  the  bodily  side  of  their  nature.^*  A  multitude  of  able  thinkers 
have  held  the  faith  that  animals  have  immaterial  and  deathless  souls. 
Rightly  considered,  there  is  nothing  in  such  a  doctrine  which  a  keen 
reasoner  may  not  credit  and  a  person  of  the  most  refined  feelings  find 
pleasure  in  embracing.  In  their  serene  catholicity  and  divine  sympathy, 
science  and  religion  exclude  pride  and  contempt. 

But  admitting  that  there  is  no  surviving  psychical  entity  in  the  brute, 
that  is  in  no  way  a  clear  postulate  for  proving  that  the  same  fact  holds 
of  man.  The  lower  endowments  and  provinces  of  man's  nature  and 
experience  may  correspond  ever  so  closely  with  the  being  and  life  of 
brutes  whose  existence  absolutely  ceases  at  death,  and  yet  he  may  be 
immortal.  The  higher  range  of  his  spiritual  faculties  may  eleVate  him 
into  a  realm  of  universal  and  eternal  principles,  extricating  his  soul  from 
the  meshes  of  decay.  He  may  come  into  contact  with  a  sphere  of  truths, 
grasp  and  rise  into  a  region  of  realities,  conferring  the  prerogative  of 
deathlessness,  not  to  be  reached  by  natures  gifted  in  a  much  lower 
degree,  although  of  the  same  kind.  Such  a  distinction  is  made  between 
men  themselves  by  Spinoza.^^  His  doctrine  of  immortality  depicts  the 
stupendous  boon  as  contingent,  to  be  acquired  by  observance  of  con- 


23  Darmanson,  La  bgte  transform^e  en  machine.  Ditton,  Appendix  to  Discourse  on  Resurrection 
of  Christ,  showing  that  brutes  are  not  mere  machines,  but  have  immortal  souls.  Orphal,  Sind  die 
Thiere  bios  sinnliche  Geschopfe  1  Thomasius,  Do  Anima  Brutorum,  quo  asseritur,  earn  non  esse 
Materialem,  contra  Cartesianam  Opinionem.  Winkler,  Philosophische  Untersuchungen  von  dem 
Seyn  und  Wesen  der  Seelen  der  Thiere,  von  einzelnen  Liebhabern  der  Weltweisheit. 

2*  Buchner,  Kraft  und  Stoff,  kap.  19 :  Die  Thierseele.  26  Essay  on  Classification,  p.  64. 

*6  Jouffroy,  Introduction  to  Ethics :  Channing's  trans.,  vol.  ii.  pp.  189-191. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       633 


ditions.  If  the  ideas  of  the  soul  represent  perishable  objects,  it  is  itself 
mortal;  if  imperishable,  it  is  immortal.  Now,  brutes,  it  is  probable, 
never  rise  to  the  apprehension  of  pure  and  eternal  truths ;  but  men  do. 
It  was  a  mean  prejudice,  founded  on  selfish  ignorance  and  pride,  which 
first  assumed  the  total  destruction  of  brutes  in  death,  and  afterwards,  by 
the  grovelling  range  of  considerations  in  which  it  fastened  and  the  re- 
action it  naturally  provoked,  involved  man  and  all  his  imperial  hopes 
in  the  same  fate.  A  firm  logical  discrimination  disentangles  the  human 
mind  from  this  beastly  snarl."  The  difference  in  data  warrants  a  dif- 
ference in  result.  The  argument  for  the  immortality  of  brutes  and  that 
for  the  immortality  of  men  are,  in  some  respects,  parallel  lines,  but  they 
are  not  coextensive.  Beginning  together,  the  latter  far  outreaches  the 
former.  Man,  like  the  animals,  eats,  drinks,  sleeps,  builds ;  unlike  them, 
he  adorns  an  ideal  world  of  the  eternal  future,  lays  up  treasures  in  its 
heavenly  kingdom,  and  waits  to  migrate  into  it. 

There  are  two  distinct  methods  of  escaping  the  fatal  inference  of  dis- 
belief usually  drawn  by  materialists.  First,  by  the  denial  of  their  philo- 
sophical postulates,  by  the  predication  of  immaterial  substance,  affirming 
the  soul  to  be  a  spaceless  point,  its  life  an  indivisible  moment.  The 
reasonings  in  behalf  of  this  conception  have  been  manifold,  and  cogent 
enough  to  convince  a  multitude  of  accomplished  and  vigorous  thinkers. ^^ 
In  Herbart's  system  the  soul  is  an  immaterial  itionad,  or  real,  capable  of 
the  permanent  formation  of  states  in  its  interior.  Its  life  consists  of  a 
quenchless  series  of  self-preservations.  These  reals,  with  their  relations 
and  aggregations,  constitute  at  once  the  varying  phenomena  and  the 
causal  substrata  of  the  universe.  Mamertius  Claudianus,  a  philosophical 
priest  of  Southern  Gaul  in  the  fifth  century,  wrote  a  treatise  "On  the 
Nature  of  the  Soul."  He  says,  "  When  the  soul  wills,  it  is  all  will ;  when 
it  recollects  or  feels,  it  is  all  recollection  or  feeling.  Now,  will,  recollec- 
tion, and  feeling,  are  not  bodies.  Therefore  the  soul  is  incorporeal." 
This  makes  the  conscious  man  an  imperishable  substantial  activity.  An 
old  English  writer,  with  quaint  eloquence,  declares,  "There  is  a  propor- 
tion between  an  atom  and  the  universe,  because  both  are  quantitative. 
All  this  excesse  vanisheth  into  nothing  as  soon  as  the  lowest  substance 
shineth  out  of  that  orbe  where  they  reside  that  scorn  divisibility." 

From  this  brief  statement  of  the  position  of  the  immaterialists,  with- 
out arguing  it,  we  pass  to  note,  in  the  second  place,  that  nearly  all  the 
postulates  ordinarily  claimed  by  the  materialist  may  be  granted  without 
by  any  means  proving  the  justice  of  their  disbelief  of  a  future  life.^ 
Admit  that  there  can  be  no  sensation  without  a  nerve,  no  thought 
without  a  brain,  no  phenomenal  manifestation  without  an  organ.     Such 

27  Schaller,  Leib  und  Seele,  kap.  13 :  Der  Psychische  Unterschied  des  Menschen  vom  Thiere. 

28  Crombie,  Natural  Theology,  vol.  ii. :  Essay  on  the  Immortality  of  the  Soul.  Brougham,*  Dis- 
course of  Nat.  Theol.,  sect.  5.  , 

29  This  has  been  ably  shown  by  Spiers  in  his  treatise, Ueber  das  kOrperliche  Bedingtsein  der  Beelen- 
tbfitigkeiten. 


634       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


an  admission  legitimates  the  conclusion,  on  empirical  grounds,  that  our 
present  mode  of  life  must  cease  with  the  dissolution  of  our  organism. 
It  does  not  even  empirically  prove  that  we  may  not  survive  in  some  other 
mode  of  being,  passing  perhaps  to  an  incoliceivably  higher  stage  and 
more  blessed  kind  of  life.  .After  the  entire  disintegration  of  our  material 
organs,  we  may,  by  some  now  unknown  means,  possess  in  a  refined  form 
the  equivalents  of  what  those  organs  gave  us.  There  may  be,  interfused 
throughout  the  gross  mortal  body,  an  immortal  body  of  exquisitely  deli- 
cate structure  invisibly  extricating  itself  from  the  carious  ruins  at  death.  * 
Plattner  develops  and  defends  this  hypothesis  with  plausible  skill  and 
powef.^"  The  Hindus  conceived  the  soul  to  be  concealed  within  several 
successive  sheaths,  the  innermost  of  which  accompanied  it  through  all 
its  transmigrations.'^  "The  subtile  person  extends  to  a  small  distance 
over  the  skull,  like  the  flame  of  a  lamp  above  its  wick.''^^  The  later 
Pythagoreans  and  Platonists  seem  to  have  believed  that  the  same  numeri- 
cal ethereal  body  with  which  the  soul  was  at  first  created  adhered  to  it 
inseparably  during  all  its  descents  into  grosser  bodies, — ^a  lucid  and  wingy 
vehicle,  which,  purged  by  diet  and  catharms,  ascends  again,  bearing  the 
soul  to  its  native  seat.''  The  doctrine  of  Swedenborg  asserts  man  to 
be  interiorly  an  organized  form  pervading  the  physical  body,  an  eternal 
receptacle  of  life  from  God.  In  his  terminology,  "constant  influx  of  life" 
supersedes  the  popular  idea  of  a  self-contained  spiritual  existence.  But 
this  influx  is  conditioned  by  its  receiving  organ,  the  undecaying  inner 
body.'*  However  boldly  it  may  be  assailed  and  rejected  as  a  baseless 
theory,  no  materialistic  logic  can  disprove  the  existence  of  an  ethereal  form 
contained  in,  animating,  and  surviving,  the  visible  organism.  It  is  a  possi- 
bility ;  although,  even  if  it  be  a  fact,  science,  by  the  very  conditions  of 
the  case,  can  never  unveil  or  demonstrate  it. 

When  subjected  to  a  certa^in  mode  of  thought  developed  recently  by 
Faraday,  Drossbach,  and  others,  materialism  itself  brightens  and  dissolves 
into  a  species  of  idealism,  the  universe  becomes  a  glittering  congeries  of 
indestructible  points  of  power,  and  the  immortality  of  the  soul  is  esta- 
blished as  a  mathematical  certainty.'^  All  bodies,  all  entities,  are  but 
forms  of  force.'^  Gravity,  cohesion,  bitterness,  thought,  love,  recollec- 
tion, are  manifestations  of  force  peculiarly  conditioned.  Our  perceptions 
are  a  series  of  states  of  consciousness.  An  attribute  or  property  of  a 
thing  is  an  exercise  of  force  or  mode  of  activity  producing  a  certain  state 
of  consciousness  in  us.  The  sum  of  its  attributes  or  properties  coij- 
stitutes  the  totality  of  the  thing,  and  is  not  adventitiously  laid  upon 
the  thing :  you  can  separate  the  parts  of  a  thing ;  but  you  cannot  take 


30  Spes  immortalitatis  animorum  per  rationes  physiologicas  confirmata. 
81  Dabistan,  vol.  ii.  p.  177.  32  Colebrooke,  Essays,  vol.  i.  p.  246. 

83  Cudworth,  Int.  Sys.,  vol.  ii.  pp.  218-230,  Am.  ed. 

84  On  the  Intercourse  between  the  Soul  and  the  Body,  sect.  9. 
86  Lott,  Herbarti  de  animi  immortalitate  doctrina. 

86  Hickok,  Rational  Cosmology,  oh.  ii.  sect.  1.:  Matter  is  force. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       635 


away  its  forces  from  any  part,  because  they  are  its  essence.  Matter  is  not 
a  limitation  or  neutralization,  but  a  state  and  expression,  of  force.  Force 
itself  is  not  multiplex,  but  one,  all  qualities  and  directions  of  it  lying 
potentially  in  each  entity,  the  kinds  and  amounts  which  shall  be  actually 
manifested  depending  in  each  case  on  the  conditions  environing  it.  All 
matter,  all  being,  therefore,  consists  of  ultimate  atoms  or  monads,  each 
one  of  which  is  an  inseparable  solidarity  of  activities.  The  universe  is 
an  eternal  society  of  eternal  force-individuals,  all  of  which  are  capable 
of  constant  changes  in  groupings,  aggregations,  developments,  relations, 
but  absolutely  incapable  of  annihilation.  Every  atom  possesses  potential 
reason,  and  comes  to  self-apprehension  whenever  the  appropriate  con- 
ditions meet.  All  differences  originate  from  conditions  and  exist  not  in 
essentialities. 

According  to  this  theory,  the  eternity  of  the  soul  is  sure,  but  that 
eternity  must  be  an  endless  series  of  mutual  transitions  between  con- 
sciousness and  unconsciousness,  life  and  death.'''  Shice  all  cannot  be 
men  at  once,  they  must  take  their  turns.  Cams  says,  a  soul  enclosing  in 
itself  an  independent  consciousness  is  inconceivable.  When  the  organism 
by  which  consciousness  is  conditioned  and  revealed  is  destroyed  in  death, 
consciousness  disappears  as  certainly  as  the  gleaming  height  of  a  dome 
falls  in  when  its  foundation  is  removed.  And  Drossbach  adds,  death  is 
the  shade-side  of  life.  Without  shade,  light  would  not  be  perceptible, 
nor  life  without  death ;  for  only  contrast  leads  to  knowledge.  The  con- 
sciousness of  life  is  realized  by  interchange  with  the  unconsciousness  of 
death.  Mortality  is  the  inevitable  attribute  of  a  self-consciqus  being. 
The  immortality  of  such  a  being  can  be  nothing  else  than  an  everlasting 
mortality.  In  this  restless  alternation  between  the  opposite  states  of  life 
and  death,  being  holds  continuous  endurance,  but  consciousness  is  suc- 
cessively extinguished  and  revived,  while  memory  is  each  time  hopelessly 
lost.  Widenmann  holds  that  the  periods  of  death  are  momentary,  the 
soul  being  at  once  born  again,  retaining  no  vestiges  of  its  past.'^  Dross- 
bach,  on  the  contrary,  believes  that  memory  is  an  indefeasible  quality 
of  the  soul-atom, — the  reason  why  we  do  not  remember  previous  lives 
being  that  the  present  is  our  first  experiment.  When  all  atoms  destined 
to  become  men  have  once  run  the  human  career,  the  earliest  ones  will 
begin  to  reappear  with  full  memory  of  their  preceding  course.  It 
matters  not  how  long  it  requires  for  one  circuit  of  the  whole  series  of 
souls ;  for  the  infinite  future  is  before  us,  and,  as  we  are  unconscious  in 
death,  the  lapse  of  ages  is  nothing.  We  lie  down  to  sleep,  and  instantly 
rise  up  to  a  new  life. 

"Death  gives  to  life  all  its  relish,  as  hunger  is  the  true  sauce  of  food. 
Death  first  makes  us  precious  and  dear  to  ourselves.     Since  it  lies  in  the 


^  Drossbach,  Die  personliche  Unsterblichkeit  als  Folge  der  atomistischen  Yer&ssung  der  Natur, 
abschn.  iv.  kap.  ii.  sect.  5,  6. 
38  Gedanken  tiber  die  Unsterblichkeit  als  Wiederholung  des  Erdenlebens. 


636       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


nature  of  change  that  no  condition  is  endless,  but  morning  ever  follows 
night,  death  cannot  be  endless.  Be  unconcerned;  thy  being  shall  as 
little  be  lost  as  the  grain  of  dust  at  thy  foot!  Because  in  death  thou 
dost  not  know  that  thou  art,  therefore  fearest  thou  that  thou  shalt  be  no 
more?  0  pusillanimous!  the  great  events  of  nature  are  too  vast  for  thy 
weak  heart.  A  whole  eternity  thou  hast  not  been  conscious  that  thou 
art,  and  yet  thou  hast  become  conscious  of  it.  Every  night  thou  losest 
thy  consciousness,  yet  art  thou  conscious  again,  and  shalt  be.  The  loss 
of  consciousness  is  not  necessarily  the  loss  of  self.  The  knowledge  of 
my  being  is  not  my  being  itself,  but  a  peculiar  force  thereof,  which,  enter- 
ing into  reciprocal  action  with  other  forces,  is  subject  to  change.  It  is  its 
essence  to  act,  and  thus  to  change,  yet  without  surrendering  its  essence. 
Goethe's  words  may  be  applied  to  the  soul : — 

'  It  is ;  therefore  eternally  it  is.' 

Not  in  cold  motionlessness  consists  eternal  life,  but  in  eternal  movement, 
in  eternal  alter^-tion,  in  incessant  change.  These  are  warranties  that  no 
state  endures  forever,  not  even  the  unconscious, — death. ''^* 

In  this  unfolding  of  the  theory  there  are  many  arbitrary  and  fanciful 
conceptions  which  may  easily  be  dispensed  with.  The  interspersion  of 
the  bright  life  of  the  human  monads  with  blank  epochs  of  oblivious 
darkness,  and  the  confinement  of  their  destiny  to  an  endless  repetition 
of  their  life-course  on  this  globe,  are  not  necessary.  In  the  will  of  God 
the  free  range  of  the  boundless  universe  may  lie  open  to  them  and  an 
incessant  career  in  forever  novel  circumstances  await  them.  It  is  also 
conceivable  that  human  souls,  leading  still  recurrent  lives  on  earth  with 
total  forgetfulness,  may  at  last  acquire  sufficient  power,  in  some  happy 
concurrence  or  sublime  exigency,  to  summon  back  and  retain  all  their 
foregone  states.  But,  leaving  aside  all  such  incidental  speculations,  the 
chief  interest  of  the  dynamic-atomistic  or  monad  theory,  as  affording  a 
solid  basis  for  immortality,  is  in  relation  to  the  arrogance  of  a  shallow 
and  conceited  materialism.  Says  the  materialist,  "Show  me  a  spirit, 
and  I  will  believe  in  your  heaven."  Eeplies  the  idealist,  "Show  me 
your  matter,  however  small  a  piece,  and  I  will  yield  to  your  argument." 
Spirit  is  no  phenomenon  to  be  shown,  and  matter  is  an  inference  from 
thought :  thus  the  counter-statements  of  physical  science  and  ideal  phi- 
losophy fairly  offset  each  other,  and  throw  their  respective  advocates 
back  upon  the  natural  ground  of  unsophisticated  faith  and  observation. 
Standing  there  unperverted,  man  has  an  invincible  reliance  on  the 
veracity  of  his  faculties  and  the  normal  reports  of  nature.  Through 
immediate  apprehension  of  his  own  conscious  will  and  the  posited  expe- 
rience of  his  senses,  he  has  knowledge  both  of  causal  forms  of  being,  or 
free  productive  force,  and  of  resultant  processes  and  phenomena.  And 
surely  sound  logic  teaches  that  the  latter  may  alter  or  disappear  without 

39  Drossbach,  Die  individuelle  Unsterblichkeit  Tom  monadistisch  metapbysischen  Standpunkte  be- 
trachtet. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.        637 


implying  the  annihilation  of  the  former.  If  all  material  substance,  so 
called,  were  destroyed,  not  only  would  space  remain  as  an  infinite  indi- 
visible unity,  but  the  equivalents  of  what  had  been  destroyed  must  remain 
in  some  form  or  other.  Who  shall  say  that  these  equivalents  would  not 
be  intelligent  points  of  power,  capable  of  organizing  aggregate  bodies 
and  of  reconstituting  the  universe  in  the  will  of  God,  or  of  forming 
from  period  to  period,  in  endless  succession,  new  kinds  of  universes,  each 
abounding  in  hitherto  unimagined  modes  of  life  and  degrees  of  bliss? 
To  our  present  faculties,  with  only  our  present  opportunities  and  data, 
the  final  problem  of  being  is  insoluble.  We  resolve  the  properties  of 
matter  into  methods  of  activity,  manifestations  of  force.  But  there, 
covered  with  alluring  awe,  a  wall  of  impenetrable  mystery  confronts  us 
with  its  baflfling  "Thus  far,  and  no  farther,  shall  thine  explicating  gaze 
read  the  secrets  of  destiny."  We  cannot  tell  what  force  is.  We  can 
conceive  neither  its  genesis  nor  its  extinction.  Over  that  obscure  en- 
vironment, into  the  immense  empire  of  possibilities,  we  must  bravely 
fling  the  treasures  of  our  love  and  the  colors  of  our  hope,  and  with  a 
divine  impulse  in  the  moment  of  death  leap  after,  trusting  not  to  sink 
as  nothing  into  the  abyss  of  nowhere,  but,  landing  safe  in  some  elysium 
better  than  we  know,  to  find  ourselves  still  in  God. 

In  dealing  with  moral  problems  in  the  realm  of  the  higher  reason,  in- 
tuitions, mysterious  hints,  prophetic  feelings,  instinctive  apprehensions 
of  fitness  and  harmony,  may  be  of  more  convincing  validity  than  all  the 
formal  arguments  logic  can  build.*®  "Sentiment,"  Ancillon  says,  as 
quoted  by  Lewes,  "goes  further  than  knowledge:  beyond  demonstrative 
proofs  there  is  natural  evidence;  beyond  analysis,  inspiration;  beyond 
words,  ideas ;  beyond  ideas,  emotions ;  and  the  sense  of  the  infinite  is  a 
primitive  fact  of  the  soul."  In  transcendental  mathematics,  problems 
otherwise  unapproachable  are  solved  by  operating  with  emblems  of  the 
relations  of  purely  imaginary  quantities  to  the  facts  of  the  problems. 
The  process  is  sound  and  the  result  valid,  notwithstanding  the  hypotheti- 
cal and.  imaginary  character  of  the  aids  in  reaching  it.  When  for  master- 
ing the  dim  momentous  problems  of  our  destiny  the  given  quantities 
and  relations  of  science  are  inadequate,  the  helpful  supposititious  condi- 
tions furnished  by  faith  may  equally  lead  over  their  airy  ways  to  conclusions 
of  eternal  truth.  The  disbelievers  of  a  future  life  have  in  their  investiga- 
tions applied  methods  not  justly  applicable  to  the  subject,  and  dernanded 
a  species  of  proof  impossible  for  the  subject  to  yield:  as  if  one  should 
use  his  ear  to  listen  to  the  symmetries  of  beauty,  and  his  eye  to  gaze 
upon  the  undulations  of  music.  It  is  therefore  that  the  terribly  logical 
onslaughts  of  Feuerbach  are  harmless  upon  most  persons.  The  glitter- 
ing scimetar  of  this  Saracenic  metaphysician  flashes  swift  and  sharp,  but 
he  fights  the  air  with  weapons  of  air.  No  blood  flows  from  the  severed 
emptiness  of  space ;  no  clash  of  the  blows  is  heard  any  more  than  bell- 

^  Abel,  Diaquiaitio  omnium  tam  pro  immortalitate  quam  pro  mortalitate  argumentandi  generum. 

41 


638       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


strokes  would  be  heard  in  an  exhausted  receiver.  One  may  justifiably 
accept  prppositions  which  strict  science  cannot  establish  and  believe  in 
the  existence  of  a  thing  which  science  cannot  reveal,  as  Jacobi  has  abun- 
dantly shown^^  and  as  Wagner  has  with  less  ability  tried  to  illustrate.*' 
The  utmost  possible  achievement  of  a  negative  criticism  is  to  show  the 
invalidity  of  the  physiological,  analogical,  and  metaphysical  arguments 
to  furnish  positive  proof  of  a  future  life  for  us.  But  this  negation  fully 
admitted  is  no  evidence  of  our  total  mortality.  Science  is  impotent  to 
give  any  proof  reaching  to  such  a  conclusion.  However  badly  the 
archery  of  the  sharp-eyed  and  strong-armed  critics  of  disbelief  has  riddled 
the  outer  works  of  ordinary  argument,  it  has  not  slain  the  garrison. 
Scientific  criticism  therefore  leaves  us  at  this  point :  there  may  "be  an  im- 
mortal soul  in  us.  Then  the  question  whether  there  actually  is  an  im- 
mortal soul  in  us,  rests  entirely  on  moral  facts  and  considerations.  Allow- 
ing their  native  force  to  these  moral  facts  and  considerations,  the  healthy 
ethical  thinker,  recognising  in  himself  an  innermost  self-conscious  ego 
which  knows  itself  persistent  and  identical  amidst  the  multiplex  vicissi- 
tude of  transient  conditions,  lies  down  to  die  expecting  immediately  to 
continue  his  being's  journey  elsewhere,  in  some  other  guise.  Leaving 
out  of  view  these  moral  facts  and  considerations,  the  materialistic 
naturalist  thinker,  recognising  his  consciousness  as  only  a  phantom  pro- 
cession of  states  across  the  cerebral  stage  hung  in  ashy  livery  and  afloat 
on  blood,  lies  down  to  expire  expecting  immediately  to  be  turned  into 
nobody  forever.  Misinterpreting  and  undervaluing  these  moral  facts 
and  considerations,  the  anchorless  speculative  thinker,  recognising  his 
organism  as  an  eye  through  which  the  World-Spirit  beholds  itself,  or  a 
momentary  pulse  in  which  the  All  feels  itself,  his  consciousness  as  a  part 
of  the  infinite  Thought,  lies  down  on  his  death-couch  expecting  imme- 
diately to  be  turned  into  everybody,  eternity,  instead  of  greeting  him 
with  an  individual  kiss,  wrapping  him  in  a  monistic  embrace.  The 
broad  drift  of  human  conviction  leads  to  the  first  conclusion, — a  persistent 
personality.  The  greatest  philosophers,  from  Plato  to  Pascal,  dejiy  the 
second  view, — a  blotting  extinction  of  the  soul, — declaring  it  false  in 
science  and  incredible  in  presentation.  The  third  theory — a  pantheistic 
absorption — the  irresistible  common  sense  of  mankind  repudiates  as  a 
morbid  dream.  Man  naturally  believes  himself  immortal  but  not  infinite. 
Monism  is  a  doctrine  utterly  foreign  to  undiseased  thinking.  Although . 
it  be  a  Fichte,  a  Schelling,  or  a  Hegel,  who  says  that  the  soul  is  a  circum- 
scribed yet  omnipotent  ego,  which  first  radiates  the  universe,  and  after- 
wards beholds  it  in  the  mirror  of  itself,  and  at  length  breaks  into  dead 
universality,  the  conception  is,  to  the  average  apprehension  of  humanity,  as 
overweening  a  piece  of  wild  fancy  as  ever  rose  in  a  madman's  reveries.** 

*i  Von  den  gSttlichen  Dingen  und  ihrer  Offenbarnng. 

*2  Wissen  und  Glauben  mit  besonderer  Beziehung  zur  Zukunft  der  Seelen :  Fortsetzung  der  Be- 
trachtungen  liber  Menschenschbpfung  und  Seelensubstanz. 
<3  A  full  discussion  of  the  pantheistic  doctrine  of  immortality  will  be  found  in  the  following 


J 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       639 


The  ordinary  contemplator  of  the  phenomena  of  the  world  and  the 
sequel  of  human  life  from  the  materialistic  point  of  view  feels  disgust 
and  terror  at  the  prospect.  The  scene  seems  to  him  degrading  and  the 
fate  fearful.  The  loathing  and  dismay  vulgarly  experienced  thus,  it  is 
'true,  arise  from  an  exaggerated  misapprehension  of  the  basis  and  mean- 
ing of  the  facts :  rightly  appreciated,  all  is  rulingly  alive,  aspirant,  beauti- 
ful, and  benignant.  The  ceaseless  transformations  filling  the  heights 
and  depths  of  the  creation  are  pervaded  with  joy  and  clothed  with  a 
noble  poetry.  There  is  no  real  death:  what  seems  so  is  but  a  "return  or 
falling  home  of  the  fundamental  phenomenon  to  the  phenomenal  founda- 
tion,— a  dissolution  through  which  nature  seeks  her  ground  and  strives 
to  renew  herself  in  her  principles."  Still,  in  spite  of  this  more  profound 
and  genial  interpretation  of  the  shifting  metamorphoses  of  nature,  the 
fear  of  there  being  no  conscious  future  life  for  man  produces,  when  first 
entertained,  a  horrid  constriction  around  the  heart,  felt  like  the  ice-cold 
coils  of  a  serpent.     The  thought  of  tumbling  hopelessly  into 

."  The  blind  cave  of  eternal  night" 

naturally  oppresses  the  heart  of  man  with  sadness  and  with  ajarm.  To 
escape  the  unhappiness  thus  inflicted,  recourse  has  been  had  to  expe- 
dients. Two  artificial  substitutes  for  immortality  have  been  devised. 
Fondly  fixing  attention  upon  these,  men  have  tried  to  find  comfort  and 
to  absorb  their  thoughts  from  the  dreaded  spectre  and  the  long  oblivion. 
The  first  is  the  sentimental  phantasm  of  posthumous  fame.  The  Latin 
bard,  ancient  Ennius,  sings, — 

"  Nemo  me  lacrymis  decoret,  nee  funera  fletu 
Faxit.  Cur  ?  volito  vivu'  per  ora  virum."** 

Shakspeare  likewise  often  expresses  the  same  thought: — 

"When  all  the  breathers  of  this  world  are  dead. 
You  *till  shall  live  (such  virtue  hath  my  pen) 
Where  breath  most  breathes,^-even  in  the  mouths  of  men." 

And  again  in  similar  strain : — 

"  My  love  looks  fresh,  and  Death  to  me  subscribes. 
Since,  spite  of  him,  I'll  live  in  this  poor  rhyme, 
While  he  insults  o'er  dull  and  speechless  tribes." 

Napoleon  is  reported  to  have  said,  "My  soul  will  pass  into  history  and 
thfe  deathless  memories  of  mankind;  and  thus  in  glory  shall  I  be  im- 
mortal."    This  characteristically  French  notion  forms  the  essence  of 

works.  Richmann,  Gemeinfassl.  Darstellung  und  Wttrdigung  aller  gehaltreichen  Beweisarten  fUr 
Gott  und  fur  Unsterblichkeit  der  Seele.  Unius,  Unsterblichkeit.  Blasche,  Philosophische  Unsterb- 
lichkeitlehre.  Weisse,  Die  philosophische  Geheimlehre  von  der  Unsterblichkeit  des  menschlichen 
Individuums.  Gbschel,  Von  den  Beweisen  fur  die  Unsterblichkeit  der  menschlichen  Seele  im  Lichte 
der  speculativen  Philosophio.  Morell,  Historical  and  Critical  View  of  the  Speculative  Philosophy 
of  Europe  in  the  19th  Century,  part  ii.  oh.  v.  sect.  2:  The  Germian  School  of  the  19th  Century. 
Buchanan,  Modern  Atheism. 
^  Cicero,  Tusc.  Quaest.,  lib.  i.  cap.  xv. 


640       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


Comte's  "positivist"  doctrine  of  a  future  life.  It  is  an  aristocratic  affair. 
Those  deemed  worthy  after  their  death  to  be  incorporated,  by  vote  of  the 
people  or  otherwise,  in  the  Supreme  Being, — ^the  Grand-Eire,  a  fictitious 
product  of  a  poetic  personification, — through  the  perpetual  fame  and 
influence  thus  secured  have  an  immortal  life  in  the  thoughts  and  feel- 
ings of  a  grateful  posterity.  Comte  says,  "Positivism  greatly  improves 
immortality  and  places  it  on  a  firmer  foundation,  by  changing  it  from 
objective  to  subjective."  We  should  say  it  utterly  destroys  the  whole 
reality,  leaving  only  a  simulative  name.  Great  and  eternal  Humanity 
is  Grod.  The  dead  who  are  really  meritorious  are  alone  lovingly  re- 
membered, and,  thus  incorporated  into  the  Divinity,  they  have  merely 
a  "subjective  immortality  in  the  brains  of  the  living."*^  It  is  a  poor 
shadow  and  ridiculous  travesty  of  the  sublime  truth  which  the  soul 
craves  and  foresees.  Hapless  Leopardi,  in  his  Bruto  Minore,  expresses 
this  "  poor  hope  of  being  in  the  future's  breath :" — 

"  deir  atra  morte  ultima  raggio, 
Conscia  futura  etk." 

That  proud  and  gifted  natures  should  have  seriously  stooped  to  such  an 
illusive  toy,  to  occupy,  inspire,  and  solace  themselves  with  it,  is  a  fact 
strange  and  pathetic.  "With  reverential  tenderness  of  sympathy  must 
we  yearn  towards  those  whose  hopeless  yet  loving  natures,  baffled  of  any 
solid  resource,  turn  appealingly,  ere  they  fade  away,  to  clasp  this  sub- 
stanceless  image  of  an  image. 

The  other  scheme  is  what  may  be  called  the  ''lampada  iraduni"*^  theory 
of  a  future  life.  Generations  succeed  each  other,  and  the  course  is  always 
full.  Eternal  life  takes  up  new  subjects  as  fast  as  its  exhausted  recep- 
tacles perish.  Men  are  the  mortal  cells  of  immortal  humanity.  The 
individual  must  comfort  himself  with  the  assurance  and  sympathetic 
reflection  that  his  extinction  really  destroys  nothing,  since  all  the  con- 
stituent elements  of  his  being  will  be  caught  up  and  manipulated  into 
the  forms  of  his  successors : — 

"  It'fl  for  thyself  to  breed  another  thee. 
Then  what  could  Death  do,  if  thou  shouldst  depart, 
But  leave  thee  living  in  posterity  ?" 

Life  is  a  constant  renovation,  and  its  sum  is  forever  full  and  equal  on  the 
globe.  The  only  genuine  resurrection  unto  eternal  life  is  an  unending 
re-creation  of  organisms  from  the  same  materials  to  repeat  the  same 
physiological  and  psychological  processes.'*^  There  is  a  gleam  of  cheer 
and  of  nobleness  in  this  representation  ;•  but,  upon  the  whole,  it  is  perhaps 
as  far-fetched  and  ineffectual  as  the  former.  It  is  a  vapid  consolation, 
after  all,  in  view  of  our  own  personal  annihilation,  to  think  that  others 


*5  Catechism  of  Positive  Religion,  Conversation  III. 
*6  Lucretius,  De  Nat.  Rerum,  lib.  ii.  1. 78. 

47  Schultz-Schultzenstein,  Die  Bildung  des  menschlichen  Geistes  durch  Kultur  der  Veqiingung 
■eines  Lebens,  ss.  834r-847 :  Die  Unsterblichkeitsbegriflfe. 


CRITICAL  HISTOKY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       64f 


will  then  live  and  also  be  annihilated  in  their  turn.  It  is  very  pleasant 
to  believe  that  the  dear  old  earth  will  forever  be  peopled  with  joyous 
throngs  of  men ;  but  though  such  a  belief  mig];it,  in  some  moods,  help 
to  reconcile  us  to  our  fate  if  we  knew  we  must  depart  from  the  scene 
and  perish  forever,  it  could  not  alter'the  intrinsic  sadness  of  that  fate. 
We  naturally  desire  to  live  on  elsewhere  ourselves  more  than  we  desire 
to  have  the  scene  of  life  continued  here  after  we  are  gone.  Genuine 
solace  and  complete  satisfaction  are  to  be  found  in  no  substitute  for  im- 
mortality, but  in  the  truth  of  immortality. 

In  regard  to  the  eternal  preservation  of  personal  consciousness,  it  were 
bigoted  blindness  to  deny  that  there  is  room  for  doubts  and  fears.  While 
the  monad  soul — so  to  call  it — lies  here  beneath  the  weak  glimmer  of 
suns  so  far  off  that  they  are  forceless  to  develop  it  to  a  victorious  as- 
surance, we  cannot  but  sometimes  feel  misgivings  and  be  depressed  by 
skeptical  surmises.  Accordingly,  while  belief  has  generally  prevailed, 
disbelief  has  in  every  age  had  its  representatives.  The  ancients  had  their 
Dicsearchus,  Protagoras  Panaetius,  Lucan,  Epicurus,  Csesar,  Horace,  and 
a  long  list  besides.  The  moderns  have  had  their  Gassendi,  Diderot,  Con- 
•dillac,  Hobbes,  Hume,  Paine,  Leopardi,  Shelley,  and  now  have  their 
Feuerbach,  Vogt,  Moleschott,  and  scores  of  others  needless  to  be  named. 
And  although  in  any  argument  from  authority  the  company  of  the  great  be- 
lievers would  incomparably  outshine  and  a  thousand  times  outweigh  the 
array  of  deniers,  this  does  not  alter  the  obvious  fact  that  there  are  certain 
phenomena  which  are  natural  provocatives  of  doubt  and  whose  troubling 
influence  scarcely  any  one  can  always  escape.  Homer,  in  giving  expres- 
sion to  Hector's  confidence  of  victory  over  the  Greeks,  makes  him  wish 
that  he  were  but  as  sure  of  entering  the  state  of  the  immortal  gods.** 
When  some  one  asked  Dr.  Johnson,  "Have  we  not  proof  enough  of  the 
immortality  of  the  soul  V  he  replied,  "  I  want  more."  Davenant — of 
whom  Southey  says,  "  I  know  no  other  author  who  has  so  often  expressed 
his  doubts  respecting  a  future  state  and  how  burdensome  he  felt  them" 
— writes, — 

"  But  ask  not  bodies  doom'd  to  die, 
To  what  abode  they  go : 
Since  knowledge  is  hut  sorrow's  spy. 
It  is  not  safe  to  know." 

Charles  Lamb  writes,  "  If  men  would  honestly  confess  their  misgivings, 
(which  few  men  will,)  there  are  times  when  the  strongest  Christian  of  us 
has  reeled  under  questionings  of  such  staggering  obscurity."  Many  a 
man,  seeing  nature  hang  her  veil  of  shifting  glories  above  the  silent 
tombs  of  vanished  generations,  voiceless  now  forever,  entertaining  innu- 
merable contradictory  queries  amidst  feelings  of  decay  and  sights  of  cor- 
ruption, before  the  darkness  of  unknown  futurity  might  piteously  ex- 
claim, without  deserving  blame, — 

«  Hiad,  lib.  viii.  11. 538-540. 


^42       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 

"I  run  the  gauntlet  of  a  file  of  doubts, 
Each  one  of  which  down  hurls  me  to  the  ground." 

Who  that  has  reached  maturity  of  reflection  cannot  appreciate  and 
sympathize  somewhat  with  these  lines  of  Byron,  when  he  stands  before  a 
lifeless  form  of  humanity? —  * 

**  I  gazed,  as  oft  I  have  gazed  the  same, 
To  try  if  I  could  wrench  aught  out  of  death 
Which  should  confirm,  or  shake,  or  make,  a  faith; 
But  it  was  all  a  mystery.    Here  we  are. 
And  there  we  go :  but  where  ?    Five  bits  of  lead. 
Or  three,  or  two,  or  one,  send  very  far ! 
And  is  this  blood,  then,  form'd  but  to-be  shed? 
Can  every  element  our  elements  mar  ? 
Can  air,  earth,  water,  fire,  live, — and  we  dead? 
We,  whose  minds  comprehend  all  things  ?    No  more." 

Doubt  is  not  sin,  but  rather  a  misfortune ;  for  it  is — to  adopt  a  sugges- 
tion from  Schaller— a  cleft  in  the  soul  through  which  thought  steals  away 
what  the  heart  desires.  The  guilt  or  innocence  of  doubting  depends  on 
the  spirit  in  which  it  is  done.  There  are  two  attitudes  of  mind  and 
moods  of  feeling  before  propositions  and  evidence.  One  is,  "I  will  not 
believe  unless  I  see  the  prints  of  the  nails  and  lay  my  finger  in  the  marks 
of  the  wounds.''  The  other  is,  "Lord,  I  believe:  help  thou  mine  unbe- 
lief." In  abstract  logic  or  rigid  science  the  former  may  be  appropriate 
and  right.  The  latter  alone  can  be  justifiable  in  moral  and  religious 
things.  If  a  man  sorrowfully  and  humbly  doubts,  because  he  cannot 
help  it,  he  shall  not  be  condemned.  When  he  is  proud  of  his  doubts, 
complacently  swells  with  fancied  superiority,  plays  the  fanfaron  with  his 
pretentious  arguments,  and  sets  up  as  a  propagandist  of  disbelief,  being 
all  the  while  in  reality 

"  Most  ignorant  of  what  he  is  most  assured,^ 
His  glassy  essence," — 

his  conduct  is  offensive  to  every  good  man,  and  his  spirit  must  receive 
the  condemnation  of  God.  A  missionary  of  atheism  and  death,  horridly 
eager  to  destroy  those  lofty  thoughts  which  so  much  help  to  make  us  men, 
is  a  shocking  spectacle.  Yet  a  few  such  there  are,  who  seem  delighted 
as  by  their  dismal  theory  they  bury  mankind  in  an  iron  tomb  of  material- 
ism and  inscribe  on  the  irrevocable  door  the  solitary  words,  Fate  and 
Silence. 

The  more  attentively  one  dwells  on  the  perishable  physical  side  of  life, 
the  more  prone  he  will  be  to  believe  in  an  absolute  death  ;  the  more  pre- 
vailingly he  ponders  the  incorruptible  psychical  side,  the  more  prepared 
he  will  be  to  credit  immortality.  The  chemist  who  confines  his  studies 
exclusively  within  his  own  province,  when  he  reflects  on  the  probable 
sequence  of  life,  will  speculatively  see  himself  vanish  in  his  blowpipes 
and  retorts.  Whoso  devotedly  dabbles  in  organisms,  nerves,  and  bloods 
may  easily  become  skeptical  of  spirit;  for  it  everywhere  balks  his 
analysis  and  eludes  his  search.    The  objects  he  deals  with  are  things. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       643 


They  belong  to  change  and  dissolution.  Mind  and  its  proper  home 
belong  to  a  different  category  of  being.  Because  no  heaven  appears  at 
the  end  of  the  telescope,  and  no  soul  is  seen  on  the  edge  of  the  dissect- 
ing-knife,  and  no  mind  is  found  at  the  bottom  of  the  crucible,  to  infer 
that  therefore  there  is  neither  heaven,  nor  soul,  nor  mind,  is  as  monstrous 
a  non  sequitur  as  it  would  be  to  infer  the  non-existence  of  gravity  because 
it  cannot  be  distilled  in  any  alembic  nor  discerned  with  any  glass.  The 
man  who  goes  into  the  dark  crimson-dripping  halls  of  physiology  seek- 
ing proofs  of  immortality,  and,  failing  to  find  them,  abandons  his  faith 
in  it,  is  like  that  hapless  traveller  who,  groping  in  the  catacombs  under 
Eome,  was  buried  by  the  caving-in  of  the  sepulchral  roof,  and  thus  lost 
his  life,  while  all  the  time,  above,  the  great  vault  of  heaven  was  stretch- 
ing, blue  and  breezy,  filled  with  sunshine  and  sentient  joy ! 

"When  we  contemplate  men  in  a  mass,  like  a  swarm  of  bees  or  a  hive 
of  ants,  we  find  ourselves  doubting  their  immortality.  They  melt  away, 
in  swiftly  confused  heaps  and  generations,  into  the  bosom  of  nature.  On 
the  other  hand,  when  we  think  of  individuals,  an  almost  unavoidable 
thought  of  personal  identity  makes  us  spontaneously  conclude  them 
immortal.  It  rather  requires  the  effort  then  to  think  them  otherwise. 
But  obviously  the  real  problem  is  never  of  the  multitudinous  throng,  but 
always  of  the  solitary  person.  In  reference  to  this  question  it  is  sophistry 
to  fix  our  thoughts  on  a  Chinese  city  as  crowded  with  nameless  and  in- 
distinguishable human  inhabitants  as  a  decayed  cheese  is  with  vermin. 
Fairness  requires  that  our  imaginations  and  reasonings  upon  the  subject 
fasten  upon  an  individual,  set  apart  and  uplifted,  like  a  king,  in  the  in- 
communicable distinctness  and  grandeur  of  selfhood  and  responsibility. 

From  looking  about  this  grave-paved  star,  from  painful  and  degrading 
contemplations  of  dead  bodies,  "the  snuff  and  loathed  part  of  nature 
which  burns  itself  out,"  let  a  man  turn  away,  and  send  his  interior 
kingly  glance  aloft  into  ideal  realms,  let  him  summon  up  the  glorious 
sentiments  of  freedom,  duty,  admiration,  the  noble  experiences  of  self- 
sacrifice,  love,  and  joy, — and  his  soul  will  extricate  itself  from  the  filthy 
net  of  material  decay,  and  feel  the  divine  exemption  of  its  own  clean 
prerogatives,  dazzling  types  of  eternity,  and  fragments  of  blessedness  that 

"  Promise,  on  our  Maker's  truth, 
Long  morrow  to  this  mortal  youth." 

Martyrdom  is  demonstration  of  immortality ;  for  self-preservation  is  the 
innermost,  indestructible  instinct  of  every  conscious  being.  "When  the 
soul,  in  a  sacred  cause,  enthusiastically  rushes  upon  death,  or  in  calm 
composure  awaits  death,  it  is  irresistibly  convinced  that  it  cannot  be  hurt, 
but  will  be  blessed,  by  the  crisis.  It  knows  that  in  an  inexpressibly  pro- 
found sense  whosoever  would  ignobly  save  his  life  loses  it,  but  whosoever 
would  nobly  lose  his  life  saves  it.     Martyrdom  demonstrates  immortality. 

"  Life-embark'd,  out  at  sea,  'mid  the  wave-tumbling  roar. 
The  poor  ship  of  my  body  went  down  to  the  floor ; 
But  I  broke,  at  the  bottom  of  death,  through  a  door, 
And,  from  sinking,  began  forever  to  soar." 


644       CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE. 


The  most  lamentable  and  pertinacious  doubts  of  immortality  sometimes 
arise  from  the  survey  of  instances  of  gross  wickedness,  sluggishness,  and 
imbecility  forced  on  our  attention.  But,  as  these  undeniably  are  palpable 
violations  of  the  creative  intention,  it  is  not  just  to  reason  from  them. 
In  fairness  the  argument  demands  that  we  select  the  noblest,  healthiest 
specimens  of  completed  humanity  to  reason  from.  Should  we  not  take 
a  case  in  which  God's  will  is  so  far  plainly  fulfilled,  in  order  to  trace  that 
will  farther  and  even  to  its  finality  ?  And  regarding  on  his  death-bed  a 
Newton,  a  Fen61on,  a  Washington,  is  it  difficult  to  conceive  him  surviving 
the  climax  and  catastrophe  of  his  somatic  cell-basis  and  soaring  to  a 
more  august  range  of  existence  ?  Eemembering  that  such  as  these  have 
lived  and  died,  ay,  and  even  the  godlike  Nazarene,  can  we  believe  that 
man  is  merely  a  white  interrogation-point  lifted  on  the  black  margin 
of  matter  to  ask  the  answerless  secret  of  the  universe  and  be  erased  ? 

Such  a  conclusion  charges  God  with  the  transcendent  crime  of  infanti- 
cide perpetrated  in  the  most  deliberate  manner  and  on  the  most  gigantic 
scale.  Who  can  bear,  by  thus  quenching  the  hope  of  another  life,  to  add 
death  to  death,  and  overcast,  to  every  thoughtful  eye,  the  whole  sunny 
field  of  life  with  the  melancholy  shadow  of  a  bier?  There  is  a  noble 
strength  and  confidence,  cheering  to  the  reader,  in  these  words  of  one 
of  the  wisest  and  boldest  of  thinkers: — "  I  should  be  the  very  last  man 
to  be  willing  to  dispense  with  the  faith  in  a  future  life :  nay,  I  would  say, 
with  Lorenzo  de' Medici,  that  all  those  are  dead,  even  for  the  present  life, 
who  do  not  hope  for  another.  I  have  the  firm  conviction  that  our  soul 
is  an  existence  of  indestructible  nature,  whose  working  is  from  eternity 
to  eternity.  It  is  like  the  sun,  that  seems  indeed  to  set,  but  really  never 
sets,  shining  on  in  unchangeable  splendor.''*^  Such  a  view  of  our  destiny 
incomparably  inspires  and  ennobles  us.  Man,  discovering  under  all  the 
poor,  wretched  accidents  of  earth  and  sense  and  hard  fortune  the  im- 
mortality of  his  soul,  feels  as  that  king's  son  who,  lost  in  infancy,  and 
growing  up  under  the  care  of  a  forest  hind,  supposed  himself  to  belong 
to  the  rude  class  among  whom  he  lived ;  but  one  day,  learning  his  true 
parentage,  he  knew  beneath  his  mean  disguise  that  he  was  a  prince,  and 
immediately  claimed  his  kingdom.  These  facts  of  experience  show 
clearly  how  much  it  behooves  us  to  cultivate  by  every  honest  method  this 
cardinal  tenet  of  religion, — how  much  wiser  faith  is  in  listening  to  the 
lucid  echoes  of  the  sky  than  despair  in  listening  to  the  muffled  reverbera- 
tions of  the  grave.  All  noble  and  sweet  beliefs  grow  with  the  growing 
nobleness  and  tenderness  of  characters  sensitive  to  those  fine  revealings 
which  pachydermatous  souls  can  never  know.  In  the  upper  hall  of  reason, 
before  the  high  shrine  of  faith,  burn  the  base  doubts  begotten  in  the  cellars 
of  sense ;  and  they  may  serve  as  tapers  to  light  your  tentative  way  to  con- 
viction. If  the  floating  al  Sirat  between  physiology  and  psychology,  earth 
and  heaven,  is  too  slippery  and  perilous  for  your  footing,  where  heavy- 

*»  Eckermann'B  Conversations  with  Goethe. 


CRITICAL  HISTORY  OF  DISBELIEF  IN  A  FUTURE  LIFE.       645 


limbed  science  cannot  tread,  nerve  the  wings  of  faith  for  a  free  flight. 
Or,  if  every  effort  to  fasten  a  definite  theory  on  some  solid  support  on  the 
other  side  of  the  gulf  fails,  venture  forth  on  the  naked  line  of  limitless 
desire,  as  the  spider  escapes  from  an  unwelcome  position  by  flinging  out 
an  exceedingly  long  and  fine  thread  and  going  forth  upon  it  sustained 
by  the  air.^  Whoever  preserves  the  full  intensity  of  the  affections  is 
little  likely  to  lose  his  trust  in  God  and  a  future  life,  even  when  exposed 
to  lowering  and  chilling  influences  from  material  science  and  speculative 
philosophy:  the  glowing  of  the  heart,  as  Jean  Paul  says,  relights  the 
extinguished  torch  in  the  night  of  the  intellect,  as  a  beast  stunned  by  an 
electric  shock  in  the  head  is  restored  by  an  electric  shock  in  the  breast. 
Daniel  Webster  says,  in  an  expression  of  his  faith  in  Christianity  written 
shortly  before  his  death,  "Philosophical  argument,  especially  that  drawn 
from  the  vastness  of  the  universe  in  comparison  with  the  apparent  in- 
significance of  this  globe,  has  sometimes  shaken  my  reason  for  the  faith 
which  is  in  me ;  but  my  heart  has  always  assured  and  reassured  me."^^ 
Contemplating  the  stable  permanence  of  nature  as  it  swallows  our  fleet 
generations,  we  may  feel  that  we  vanish  like  sparks  in  the  night ;  but 
when  we  think  of  the  persistent  identity  of  the  soul,  and  of  its  im- 
measurable superiority  to  the  brute  mass  of  matter,  the  aspect  of  the 
case  changes  and  the  moral  inference  is  reversed.  Does  not  the  simple 
truth  of  loye  conquer  and  trample  the  world's  aggregated  lie  ?  The  man 
who,  with  assiduous  toil  and  earnest  faith,  develops  his  forces,  and  dis- 
ciplines his  faculties,  and  cherishes  his  aspirations,  and  accumulates 
virtue  and  wisdom,  is  thus  preparing  the  auspicious  stores  and  conditions 
of  another  existence.  As  he  slowly  journeys  over  the  mountains  of  life, 
aware  that  there  can  be  no  returning,  he  gathers  and  carries  with  him 
materials  to  build  a  ship  when  he  reaches  the  strand  of  death.  "  Upon 
the  mist-veiled  ocean  launching  then,  he  will  sail — where?  Whither 
God  orders.     Must  not  that  be  to  the  right  port? 

We  remember  an  old  Brahmanic  poem — brought  from  the  East  by 
Rlickert  and  sweetly  resung  in  the  speech  of  the  West — full  of  en- 
couragement to  those  who  shall  die.^^  A  man  wrapped  in  slumber  calmly 
reclines  on  the  deck  of  a  ship  stranded  and  parting  in  the  breakers. 
The  plank  on  which  he  sleeps  is  borne  by  a  huge  wave  upon  a  bank 
of  roses,  and  he  awakes  amidst  a  jubilee  of  music  and  a  chorus  of 
friendly  voices  bidding  him  welcome.  So,  perhaps,  when  the  body  is 
shattered  on  the  death-ledge,  the  soul  will  be  tossed  into  the  fragrant 
lap  of  eternal  life  on  the  self-identified  and  dynamic  plank  of  personality. 


W  Greenough,  An  Artist's  Creed. 

61  Memorial  of  Daniel  Webster  from  the  City  of  Boston,  p.  16. 

M  Brahmanische  Erzihlungen,  a.  5. 


646  MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE. 


CHAPTER  IX. 

MORALITY  OP  THE  DOCTRINE   OF  A   FUTURE   LIFE. 

In  discussing  the  ethics  of  the  doctrine  of  a  future  life — a  subject  here 
amazingly  neglected,  there  more  amazingly  maltreated,  and  nowhere, 
within  our  knowledge,  truly  analyzed  and  exhibited^ — it  is  important 
that  the  theme  be  precisely  defined  and  the  debate  kept  strictly  to  the 
lines.  Let  it  be  distinctly  understood,  therefore,  that  the  question  to  be 
handled  is  not,  "Whether  there  ought  to  be  a  future  life  or  not,"  nor, 
"Whether  there  is  a  future  life  or  not."  The  question  is,  "What  dif- 
ference should  it  make  to  us  whether  we  admit  ot  deny  the  fact  of  a 
future  life?"  If  we  believe  that  we  are  to  pass  through  death  into  an 
immortal  existence,  what  inferences  pertaining  to  the  present  are  right- 
fully to  be  drawn  from  the  supposition  ?  If,  on  the  other  hand,  we  think 
there  is  nothing  for  us  after  the  present,  what  are  the  logical  conse- 
quences of  that  faith  in  regard  to  our  aims  and  rules  of  conduct  in  this 
world  ? 

Suppose  a  man  who  has  always  imagined  that  death  is  utter  annihila- 
tion should  in  some  way  suddenly  acquire  knowledge  that  an  endless 
existence  iipmediately  succeeds  the  termination  of  this :  what  would  be 
the  legitimate  instructions  of  his  new  information  ?  ,  Before  we  can  fairly 
answer  this  inquiry,  we  need  to  know  what  relations  connect  the  two 
states  of  existence.  A  knowledge  of  the  law  and  method  and  means 
of  man's  destiny  is  more  important  for  his  guidance  than  the  mere 
ascertainment  of  its  duration.  With  reference  to  the  query  before  us, 
four  hypotheses  are  conceivable.  If,  in  the  first  place,  there  be  no  con- 
nection whatever — except  that  of  temporal  sequence — between  the 
present  life  and  the  future,  then,  so  far  as  duty  is  concerned,  the  ex- 
pectation of  a  world  to  come  yields  not  the  slightest  practical  applica- 
tion for  the  experience  that  now  is.  It  can  only  be  a  source  of  comfort 
or  of  terror ;  and  that  will  be  accordingly  as  it  is  conceived  under  the 
aspect  of  benignity  or  of  vengeance.  If,  secondly,  the  character  of  the 
future  life  depend  on  conditions  to  be  fulfilled  here,  but  those  condi- 
tions be  not  within  our  control,  then,  again,  no  inferences  of  immediate 
duty  can  be  drawn  from  the  apprehended  hereafter.  Being  quasi  actors 
in  a  scene  prearranged  and  with  a  plot  predetermined,  we  can  no  more 


1  The  only  direct  treatise  on  the  subject  known  to  us  is  Tilemtnn's  Kritik  der  Unsterblichkeitslehre 
in  Ansehung  des  Sittengesetzes,  published  in  1789.    And  this  we  haye  not  seen. 


MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE.  647 


be  capable  of  any  obligation  or  choice,  in  regard  to  the  end,  than  puppets 
which  some  unseen  Harlequin  moves  by  the  terrible  wires  of  primitive 
decree  or  transmitted  depravity  towards  the  genial  or  the  tragic  crisis. 
If  the  soul's  fate  there  is  to  be  heaven  or  hell  according  to  the  part 
enacted  here,  it  must  have  free  will  and  a  fair  opportunity  to  work  the 
unmarred  problem  safely  out.  Otherwise  the  future  life  is  reduced,  as 
far  as  it  affects  us  here,  to  a  mere  source  of  complacency  or  of  horror  as 
it  respectively  touches  the  elect  and  the  reprobate. 

Thirdly,  it  may  be  conceived  that  the  future  life  is  a  state  of  everlasting 
reward  and  punishment  unchangeably  decided  by  the  way  in  which  the 
probationary  period  allotted  on  earth  is  passed  through.  Here  are  men, 
for  a  brief  time,  free  to  act  thus  or  otherwise.  Do  thus,  and  the  endless 
bliss  of  heaven  is  won.  Do  otherwise,  and  the  endless  agony  of  hell  is 
incurred.  The  plain  rule  of  action  yielded  by  this  doctrine  is.  Sacrifice 
all  other  things  to  the  one  thing  needful.  The  present  life  is  in  itself  a 
worthless  instant.  The  future  life  is  an  inexhaustible  eternity.  And  yet 
this  infinite  wealth  of  glory  or  woe  depends  on  how  you  act  during  that 
poor  moment.  Therefore  you  have  nothing  to  do  while  on  earth  but  to  seek  the 
salvation  of  your  soul.  To  waste  a  single  pulse-beat  on  any  thing  else  is  the 
very  madness  of  folly.  To  find  out  how  to  escape  hell  and  secure  heaven, 
and  then  to  improve  the '  means,  this  should  absolutely  absorb  every 
energy  and  every  thought  and  every  desire  of  every  moment.  This  world 
is  a  bridge  oi  straw  over  the  roaring  gulf  of  eternal  fire.  Is  there  leisure 
for  sport  and  business,  or  room  for  science  and  literature,  or  mood  for  plea- 
sures and  amenities  ?  No :  to  get  ourselves  and  our  friends  into  the  magic 
car  of  salvation,  which  will  waft  us  up  from  the  ravenous  crests  of  the  brim- 
stone lake  packed  with  visages  of  anguish, — to  bind  around  our  souls  the 
floating  cord  of  redemption,  which  will  draw  us  up  to  heaven, — this  should 
intensely  engage  every  faculty.  Nothing  else  can  be  admitted  save  by 
oversight  of  the  awful  facts.  For  is  it  not  one  flexible  instant  of  oppor- 
tunity, and  then  an  adamantine  immortality  of  doom?  That  doctrine 
of  a  future  life  which  makes  eternal  unalterable  happiness  or  misery 
depend  on  the  fleeting  probation  allowed  here  yields  but  one  practical 
moral ;  and  that  it  pronounces  with  imminent  urgency  and  perfect  dis- 
tinctness. The  only  true  duty,  the  only  real 'use,  of  this  life  is  to  secure 
the  forensic  salvation  of  the  soul  by  improvement  of  the  appointed 
means.  Suspended  by  such  a  hair  of  frailty,  for  one  breathless  moment, 
on  such  a  razor-edged  contingence,  an  entrancing  sea  of  blessedness 
above,  a  horrible  abyss  of  torture  beneath,  such  should  be  the  all-con- 
centrating anxiety  to  secure  safety  that  there  would  be  neither  time  nor 
taste  for  any  thing  else.  Every  object  should  seem  an  altar  drenched 
with  sacrificial  blood,  every  sound  a  knell  laden  with  dolorous  omen, 
every  look  a  propitiatory  confession,  every  breath  a  pleading  prayer. 
From  so  single  and  preternatural  a  tension  of  the  believer's  faculties 
nothing  could  allow  an  instant's  cessation  except  a  temporary  forgetting 


648  MORALITY  OF  THE. DOCTRINE  OF  A  FUTURE  LIFE. 


or  blinking  of  the  awful  scene  and  the  immeasurable  hazard.  Such 
would  be  a  logical  application  to  life  of  the  genuine  morals  of  the 
doctrine  under  consideration.  But  the  doctrine  itself  is  to  be  rejected 
as  false  on  many  grounds.  It  is  deduced  from  Scripture  by  a  technical 
and  unsound  interpretation.  It  is  unjust  and  cruel,  irreconcilable  with 
the  righteousness  or  the  goodness  of  God.  It  is  unreasonable,  opposed 
to  the  analogies  of  nature  and  to  the  experience  of  man.  It  is  wholly 
impossible  to  carry  it  out  consistently  in  the  practice  of  life.  If  it  were 
thoroughly  credited  and  acted  upon,  all  the  business  of  the  world  would 
cease,  and  the  human  race  would  soon  die  out. 

There  remains  one  other  view  of  the  relationship  of  a  future  life  with 
the  present.  And  it  seems  to  be  the  true  view.  The  same  Creator  pre- 
siding, the  same  laws  prevailing,  over  infinitude  and  eternity  that  now 
rule  over  time  and  earth,  our  immortality  cannot  reasonably  be  imagined 
either  a  moment  of  free  action  and  an  eternity  of  fixed  consequences, 
•or  a  series  of  separate  fragments  patched  into  a  parti-colored  experience 
with  blanks  of  death  between  the  patterns  of  life.  It  must  be  conceived 
as  one  endless  existence  in  linear  connection  of  cause  and  effect  de- 
veloping in  progressive  phases  under  varying  conditions  of  motive  and 
scenery.  With  what  we  are  at  death  we  live  on  into  the  next  life.  In 
every  epoch  and  world  of  our  destiny  our  happiness  depends  on  the  pos- 
session of  a  harmoniously  working  soul  harmoniously  related  with  its 
environment.  Each  stage  and  state  of  our  eternal  existence  has  its 
peculiarities  of  duty  and  privilege.  In  this  one  our  proper  work  is  to 
improve  the  opportunities,  discharge  the  tasks,  enjoy  the  blessings,  be- 
longing here.  We  are  to  do  the  same  in  the  next  one  when  we  arrive  in 
that.  All  the  wealth  of  wisdom,  virtue,  strength,  and  harmony  we 
acquire  in  our  present  life  is  the  vantage-ground  and  capital  wherewith 
we  start  in  the  succeeding  life.  Therefore  the  true  preparation  for  the 
future  is  to  fit  ourselves  to  enter  it  under  the  most  favorable  auspices,  by 
/accumulating  in  our  souls  all  the  spiritual  treasures  afforded  by  the 
present.  In  other  words,  the  truest  aim  we  can  set  before  ourselves 
during  our  existence  on  earth  is  to  make  it  yield  the  greatest  possible 
results  of  the  noblest  experience.  The  life  hereafter  is  the  elevated  and 
complementary  continuation  of  the  life  here ;  and  certainly  the  directest 
way  to  ameliorate  the  continuation  is  to  improve  the  cemmencement. 

But,  it  may  be  said,  according  to  this  representation,  the  fact  of  a  future 
life  makes  no  difference  in  regard  t«  ©ur  duty  now ;  for  if  the  grave 
swallows  all,  still,  it  is  our  duty  and  our  interest  to  make  the  best  and 
the  most  of  our  life  in  the  world  while  it  lasts.  True;  and  really  that 
very  consideration  is  a  strong  proof  of  the  correctness  of  the  view  in 
question.  It  corresponds  with  the  other  arrangements  of  God.  He 
makes  every  thing  its  own  end,  complete  in  itself,  at  the  same  time  that 
it  subserves  some  further  end  and  enters  into  some  higher  unity.  He  is 
no  mere  Teleologist,  hobbling  towards  his  conclusions  on  a  pair  of  de- 


MORALITY  OP  THE  DOCTRINE  OF  A  FUTURE  LIFE.  649 


caved  logic-crutches,''  but  an  infinite  Artist,  whose  means  and  ends  are 
consentaneous  in  the  timeless  and  spaceless  spontaneity  and  perfection 
of  his  play.  If  .the  tomb  is  our  total  goal,  our  genuine  aim  in  this  exist- 
ence is  to  win  during  its  course  an  experience  the  largest  in  quantity  and 
the  best  in  quality.  On  the  other  hand,  if  another  life  follows  this,  our 
wisdom  is  just  the  same ;  because  that  experience  alone,  with  the  favor  of 
God,  can  constitute  our  fitness  and  stock  to  enter  on  the  future.  And  yet 
between  the  two  cases  there  is  this  immense  difference, — not  indeed  in  duty, 
but  in  endowment, — that  in  the  latter  instance  we  work  out  our  allotted 
destiny  here,  in  a  broader  illumination,  with  grander  incentives,  and 
witl>  vaster  consolations.  A  future  life,  then,  really  imposes  no  new  duty 
upon  the  present,  alters  no  fundamental  ingredient  in  the  present,  takes 
away  none  of  the  charms  and  claims  of  the  present,  but  merely  sheds 
an  additional  radiance  upon  the  shaded  lights  already  shining  here,  infuses 
an  additional  motive  into  the  stimulants  already  animating  our  purposes, 
distils  an  additional  balm  into  the  comforts  which  already  assuage  our 
sorrows  amidst  an  evanescent  scene.  The  belief  that  we  are  to  live 
hereafter  in  a  compensating  world  explains  to  us  many  a  sad  mystery, 
strengthens  us  for  many  an  oppressive  burden,  consoles  us  in  many 
a  sharp  grief.  Else  we  should  oftener  go  mad  in  the  baflBing  whirl  of 
problems,  oftener  obey  the  baser  voice,  oftener  yield  to  despair.  These 
three  are  the  moral  uses,  in  the  present  life,  of  the  doctrine  of  a  future 
life.  Outside  of  these  three  considerations  the  doctrine  has  no  ethical 
meaning  for  human  observance  here. 

It  will  be  seen,  according  to  the  foregoing  representation,  that  the 
expectation  of  a  future  life,  instead  of  being  harmful  to  the  interests 
and  attractions  of  the  present,  simply  casts  a  cheering  and  magnifying 
light  upon  them.  It  does  not  depreciate  the  realities  or  nullify  the 
obligations  now  upon  us,  but  emphasizes  them,  flinging  their  lights  and 
shades  forward  through  a  mightier  vista.  Consequently  there  is  ho 
reason  for  assailing  the  idea  of  another  life  in  behalf  of  the  interests  of 
this.  Such  an  opposition  between  the  two  states  is  entirely  s#phistical, 
resulting  from  a  profound  misinterpretation  of  the  true  moral  relations 
connecting  them. 

The  belief  in  immortality  has  been  mistakenly  attacked,  not  merely 
as  hostile  to  our  welfare  on  earth,  but  likewise  as  immoral  in  itself,  spring- 
ing from  essential  selfishness,  and  in  turn  nourishing  selfishness  and 
fatally  tainting  every  thing  with  that  central  vice.  To  desire  to  live 
everlastingly  as  an  identical  individual,*  it  has  been  said,  is  the  ecstasy 
and  culmination  of  avaricious  conceitedness.  Man,  the  vain  egotist, 
dives  out  of  sight  in  God  to  fish  up  the  pearl  of  his  darling  self.  He 
makes  his  poor  individuality  the  measure  of  all  things,  his  selfish  desire 


2"Seht,  an  der  morschen  Syllogiamenkriicke 
Hinkt  Gott  in  Seine  Welt." 

Lenau's  Satire  auf  einen  Professor  philosophise. 


650  MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE. 


the  law  of  endless  being.  Such  a  rampant  proclamation  of  self-will  and 
enthronement  of  pure  egotism,  flying  in  the  face  of  the  solemn  and  all- 
submerging  order  of  the  universe,  is  the  very  essence  and  climax  of  im- 
morality and  irreligiousness.  '  To  this  assault  on  the  morality  of  the 
belief  in  a  future  life,  whether  made  in  the  devout  tones  of  magnanimous 
sincerity,  as  by  the  sublime  Schleiermacher,  or  with  the  dishonest  tricki- 
ness  of  a  vulgar  declaimer  for  the  rehabilitation  of  the  senses,  as  by  some 
who  might  be  named,  several  fair  replies  may  be  made.  In  the  first 
place,  the  objection  begs  the  queetion,  by  assuming  that  the  doctrine  is 
a  falsehood,  and  that  its  disciples  wilfully  set  ujK  their  private  wishes 
against  the  public  truth.  Such  tremendous  postulates  cannot  be  granted. 
It  is  seizing  the  victory  before  the  battle,  grasping  the  conclusion  without 
establishing  the  premises.  For,  if  there  be  a  future  life  provided  by  the 
Creator,  it  cannot  be  sinful  or  selfish  in  us  to  trust  in  it,  to  accept  it  with 
humble*  gratitude,  and  to  prepare  our  souls  lorlt.  That,  instead  of  being 
rebellious  arrogance  or  overweening  selfishness,  would  simply  be  con- 
forming our  thoughts  and  plans,  our  desires  and_labors,  to  the  Divine 
arrangements.  That  would  be  both  morality  and  pietyi  When  oi?ie 
clings  by  will  to  a  doctrine  known  to  be  a  falsehood,  obstinately  suppress- 
ing reason  to  affirm  it  as  a  truth,  and,  in  obedience  to  his  personal  whims, 
trying  to  force  all  things  into  conformity  with  it,  he  does  act  as  a  selfish 
egotist  in  full  violation  of  the  moral  law  and  the  spirit  of  religion.  But 
a  future  life  we  believe  to  be  a  fact ;  and  therefore  we  are,  in  every 
respect,  justified  in  gladly  expecting  it  and  consecratedly  living  with 
reference  to  it. 

Furthermore,  admitting  it  to  be  an  open  question,  neither  proved  nor 
disproved,  but  poised  in  equal  uncertainty,  still,  it  is  not  immoral  nor 
undevout  deeply  to  desire  and  fondly  to  hope  a^personal  immortality. 
"The  aim  of  religion,"  it  has  been  said,  "is  the  annihilation  of  one's 
own  individuality,  the  living  in  the  All,  the  becoming  one  with  the  uni- 
verse." But  in  such  a  definition  altogether  too  much  is  assumed.  The 
aim  of  religion  is  only  the  annihilation  of  the  self-will  of  the  individual 
as  opposed^  to  the  Will  of  the  Whole,  not  the  losing  of  one's  self  in  the 
unconscious  wastes  of  the  universe,  but  the  harmonizing  of  one's  self 
with  the  Supreme  Law  of  the  universe^  An  humble,  loving,  and  joyous 
conformity  to  the  truth  constitutes  morality  and  religion.  This  is  not 
necessarily  inconsistent  with  a  personal  immortality.  Besides,  the  charge 
may  be  retorted.  To  be  identified  with  the  universe  is  a  prouder  thought 
than  to  be  subordinated  to  it  as  an  infinitesimal  individual^  It  is  a  far 
haughtier  conceit  to  fancy  one's  self  an  integral  part  of  God's  substance 
than  to  believe  one's  self  a  worshipping  pensioner  of  God's  will.  The 
conception,  too,  is  less  native  to  the  mind,  has  been  more  curiously 
sought  out,  and  is  incomparably  more  pampering  to  speculative  luxury. 
If  accusations  of  selfishness  and  wilfulness  are  to  be  hurled  upon  any 
modes  of  preferred  faith  as  to  our  destiny,  this  self-styled  disinterested 


MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE.  651 


surrender  of  our  personality  to  the  pantheistic  Soul  is  as  obnoxious  to 
them  as  the  common  belief. 

If  a  desire  for  personal^  immortality  be  a  normal  experience  in  the  de- 
velopment of  our  nature,  it  cannot  be  indictable  as  an  offence,  but  must , 
be  recognised  as  an  indication  of  God's  design.  Whether  the  desire  is 
a  cold  and  degraded  piece  of  egotism  deserving  rebuke  and  contempt, 
or  a  lofty  and  sympathetic  affection  worthy  of  reverence  and  approval, 
depends  on  no  intrinsic  ingredient  of  the  desire  itself,  but  on  the  cha- 
racter in  which  it  has  its  being.  One  person  will  be  a  heartless  tyrant, 
another  a  loving  saint,  in  his  hope  of  a  future  life.  Shall  our  love  of  the 
dead,  our  prayers  to  meet  them  again,  our  unfathomed  yearnings  to 
.know  that  they  still  live  and  are  happy,  be  stigmatized  as  mean  and 
evil?  Eegard  for  others  as  much  as  for  ourselves  prompts  the  eternal 
sigh.  Nor  will  Divinity  ever  condemn  the  feeling  himself  has  awakened. 
It  is  said  that  Xerxes,  gazing  once  upon  his  gorgeous  army  of  a  million 
men  spread  out  below  him,  sheathed  in  golden  armor,  white  plurftes 
nodding,  purple  standards  waving,  martial  horns  blowing,  wept  as  he 
thought  that  in  thirty  years  the  entire  host  composing  that  magnificent 
spectacle  would  be  dead.  To  have  gazed  thoughtfully  upon  such  a  sight 
with  unmoved  sensibilities  would  imply  a  much  more  selfish  and  hard- 
hearted egotist.  So  when  a  lonely  philanthropist  from  some  medi- 
tative eminence  looks  down  on  the  human  race,  if,  as  the  contemplation 
of  their  pathetic  fading  and  decay  wounds  his  saddened  heart,  he  heals 
and  cheers  it  with  the  faith  of  a  glorious  immortality  for  them  all,  who 
shall  call  him  selfish  and  sinful?  To  rest  contented  with  the  speedy 
night  and  the  infinite  oblivion,  wiping  off  all  the  unsolved  sums  from 
the  slate  of  existence  with  annihilation's  remorseless  sponge, — that  would 
be  the  selfishness  and  the  cruelty.  ^ 

When  that  sweet  asp,  death,  fastens  on  our  vein  of  earthly  life,  we  all 
feel,  like  the  dying  queen  of  Egypt,  that  we  have  "immortal  longings'' 
in  us.  Since  the  soul  thus  holds  by  a  pertinacious  instinct  to  the  eternity 
of  her  own  existence,  it  is  more  rational  to  conclude  that  this  is  a  pledge 
of  her  indestructible  personality,  God's  impregnable  defence  reared 
around  the  citadel  of  her  being,  than  to  consider  it  the  artificial  rampart 
flung  up  by  an  insurgent  egotism.  In  like  manner,  it  is  a  misrepresenta- 
tion of  the  facts  to  assert  the  culpable  selfishness  of  the  faith  in  a  future 
life  as  a  demanded  reward  for  fidelity  and  merit  here.  No  one  demands  • 
immortality  as  pay  for  acquired  desert.  It  is  modestly  looked  for  as  a 
free  boon  from  the  God  who  freely  gave  the  present  and  who  has  by  a 
thousand  symbolic  prophecies  promised  it.  Eichter  says,  with  great 
insight,  "We  desire  immortality  not  as  the  reward  of  virtue,  but  as  its — - 
continuance.  Virtue  can  no  more  be  rewarded  than  joy  can:  it  is  its 
own  reward.^'  Kant  says,  "  Immortality  has  been  left  so  uncertain  in 
order  that  pure  freedom  of  choice,  and  no  selfish  views,  shall  prompt  our 
aspirations."  "But,"  Jean  Paul  keenly  replies,  "as  we  have  now  dis- 
covered this  intention,  its  object  is  defeated.     Besides,  if  the  helief  in 


652  MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE. 


^ 


immortality  makes  virtue  selfish,  the  experience  of  it  in  the  next  world 
would  make  it  more  so."  The  anticipation  of  heaven  can  hardly  make 
man  a  selfish  calculator  of  profit;  because  heaven  is  no  reward  for  crafty 
reckoning,  but  the  home  of  pure  and  holy  souls.  Virtue  which  resists 
temptation  and  perseveres  in  rectitude  because  it  has  a  sharp  eye  to 
an  ulterior  result  is  not  virtue.  No  credible  doctrine  of  a  future  life 
offers  a  prize  except  to  those  who  are  just  and  devout  and  strenuous  in 
sacred  service  from  free  loyalty  to  the  right  and  the  good,  spontaneously 
obeying  and  loving  the  higher,  and  better  call  because  it  divinely  com- 
mands their  obedience  and  love.  The  law  of  duty  is  the  superior  claim 
of  truth  and  goodness.  Virtue,  yielding  itself  filially  to  this,  finds  in 
heaven  not  remuneration,  but  a  sublimer  theatre  and  an  immortal  career. 
Egotistic  greed,  all  mere  prudential  considerations  as  determining  con- 
ditions or  forces  in  the  award,  are  excluded  as  unclean  and  inadmissible 
by  the  very  terms;  and  the  doctrine  stands  justified  on  every  ground  as 
pure  and  wholesome  before  the  holiest  tribunal  of  ethics.  Surely  it  is 
right  that  goodness  should  be  blessed ;  but  when  it  continues  good  only 
for  the  sake  of  being  blessed  it  ceases  to  be  goodness.  It  is  not  the 
belief  in  immortality,  but  only  the  belief  in  a  corrupt  doctrine  of  im- 
mortality which  can  poison  the  springs  of  disinterested  virtue. 

The  morality  of  the  doctrine  of  a  future  life  having  thus  been  defended 
from  the  attacks  of  those  who  have  sought  to  destroy  it  in  the  fancied 
interests  either  of  the  enjoyments  of  the  earth  or  of  the  purity  of  virtue 
and  religion,  it  now  remains  to  free  it  from  the  still  more  fatal  supports 
which  false  or  superficial  religionists  have  sought  to  give  it  by  wrenching 
out  of  it  meanings  it  never  held,  by  various  perverse  abuses  of  it,  by 
monstrous  exaggerations  of  its  moral  importance  to  the  present.  We 
have  seen  th%t  the  supposition  of  another  life,  correctly  interpreted,  lays 
no  new  duty  upon  man,  takes  away  from  him  no  old  duty  or  privilege, 
but  simply  gives  to  the  previously-existing  facts  of  the  case  the  intensify- 
ing glory  and  strength  of  fresh  light,  motive,  and  consolation.  But 
many  public  teachers,  not  content  to  treat  the  subject  with  this  sobriety 
of  reason,  instead  of  presenting  the  careful  conclusions  of  a  conscientious 
analysis,  have  sought  to  strengthen  their  argument  to  the  feelings  by  help 
of  prodigious  assumptions,  assumptions  hastily  adopted,  highly  colored, 
and  authoritatively  urged.  Upon  the  hypothesis  that  annihilation  is  the 
fate  of  man,  they  are  not  satisfied  merely  to  take  away  from  the  present 
all  the  additional  light,  incentive,  and  comfort  imparted  by  the  faith  in 
a  future  existence,  but  they  arbitrarily  remove  all  the  alleviations  and 
glories  intrinsically  belonging  to  the  scene,  and  paint  it  in  the  most 
horrible  hues,  and  set  it  in  a  frame  of  midnight.  Thus,  instead  of  calmly 
seeking  to  elicit  and  recommend  truth,  they  strive,  by  terrifying  the  fancy 
and  shocking  the  prejudices,  to  make  people  accept  their  dogma  because 
frightened  at  the  seeming  consequences  of  rejecting  it.  It  is  necessary 
to  expose  the  fearful  fallacies  which  have  been  employed  in  this  way, 
and  which  are  yet  extensively  used  for  the  same  purpose. 


MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE.  653 


Even  a  Christian  writer  usually  so  judicious  as  Andrews  Norton  has 
said,  "Without  the  belief  in  personal  immortality  there  can  be  no  reli- 
gion ;  for  what  can  any  truths  of  religion  concern  the  feelings  and  'the 
conduct  of  beings  whose  existence  is  limited  to  a  few  years  in  this  world?''* 
Such  a  statement  from  such  a  quarter  is  astonishing.  Surely  the  senti- 
ments natural  to  a  person  or  incumbent  upon  him  do  not  depend  on  the 
duration  of  his  being,  but  on  the  character,  endowments,  and  relations  of 
his  being.  The  hypothetical  fact  that  man  perishes  with  his  body  does 
not  destroy  God,  does  not  destroy  man's  dependence  on  God  for  all  his 
privileges,  does  not  annihilate  the  overwhelming  magnificence  of  the  uni- 
verse, does  not  alter  the  native  sovereignty  of  holiness,  does  not  quench 
our  living  reason,  imagination,  or  sensibility,  while  they  last.  The  soul's 
gratitude,  wonder,  love,  and  worship  are  just  as  right  and  instinctive  as 
before.  If  our  experience  on  earth,  before  the  phenomena  of  the  visible 
creation  and  in  conscious  communion  with  the  emblemed  attributes  of 
God,  does  not  cause  us  to  kneel  in  humility  and  to  adore  in  awe,  then  it 
may  be  doubted  if  heaven  or  hell  will  ever  persuade  us  to  any  sincerity 
in  such  acts.  The  simple  prolongation  of  our  being  does  not  add  to  its 
qualitative  contents,  cannot  increase  the  kinds  of  our  capacity  or  the 
number  of  our  duties.  Chalmers  utters  an  injurious  error  in  saying,  as 
he  does,  "If  there  be  no  future  life,  the  moral  constitution  of  man  is 
stripped  of  its  significancy,  and  the  Author  of  that  constitution  is  stripped 
of  his  wisdom  and  authority  and  honor."*  The  creative  Sovereign  of  fifty 
million  firmaments  of  worlds  "  stripped  of  his  wisdom  and  authprity  and 
honor"  because  a  few  insects  on  a  little  speck  are  not  eternal !  Can  ego- 
tistic folly  any  further  go  ?  The  aflSrmation  or  denial  of  immortality  nei- 
ther adds  to  nor  diminishes  the  numerical  relations  and  ingredients  of  our 
nature  and  experience.  If  reUgion  is  fitted  for  us  on  the  former  supposi- 
tion, it  is  also  on  the  latter.  To  any  dependent  intelhgence  blessed  with 
our  human  susceptibiHties,  reverential  love  and  submission  are  as  obliga- 
tory, natural,  and  becoming  on  the  brink  of  annihilation  as  on  the  verge 
of  immortality.  Rebellious  egotism  makes  all  the  difference.  Truth  is 
truth,  whatever  it  be.  Religion  is  the  meek  submission  of  self-will  to 
God's  will.  That  is  a  duty  not  to  be  escaped,  no  matter  what  the  future 
reserves  or  excludes  for  us. 

Another  sophism  almost  universally  accepted  needs  to  be  shown.  Man, 
it  is  said,  has  no  interest  in  a  future  life  if  not  conscious  in  it  of  the  past.. 
If,  on  exchange  of  worlds,  man  loses  his  memory,  he  virtually  ceases  to 
exist,  and  might  just  as  well  be  annihilated.  A  future  life  with  perfect 
oblivion  of  the  present  is  no  life  at  all  for  us.  Is  not  this  style  of  thought 
the  most  provincial  egotism,  the  utter  absence  of  all  generous  thought 
and  sympathy  unselfishly  grasping  the  absolute  boons  of  being?  It  is  a 
shallow  error,  too,  even  on  the  grounds  of  selfishness  itself.  In  any  point 
of  view  the  difference  is  diametric  and  immense  between  a  happy  being^ 

8  Tracts  concerning  Christianity,  p.  307. 
*  Bridgewater  Treatise,  part  ii.  ch.  10,  sect.  15. 
42 


654  MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE. 


in  an  eternal  present,  unconscious  of  the  past,  and  no  being  at  all. 
Suppose  a  man  thirty  years  of  age  were  offered  his  choice  to  die  this 
moment,  or  to  live  fifty  years  longer  of  unalloyed  success  and  happiness, 
only  with  a  complete  forgetfulness  of  all  that  has  happened  up  to  this 
moment.  He  would  not  hesitate  to  grasp  the  gift,  however  much  he 
regretted  the  condition. 

It  has  often  been  argued  that  with  the  denial  of  a  retributive  life 
beyond  the  grave  all  restraints  are  taken  off  from  the  passions,  free 
course  given  to  every  impulse.  Chateaubriand  says,  bluntly,  "There  can 
be  no  morality  if  there  be  no  future  state.''^  With  displeasing  coarseness, 
and  with  most  reprehensible  recklessness  of  reasoning,  Luther  says,  in 
contradiction  to  the  essential  nobleness  of  his  loving,  heroic  nature,  "If 
you  believe  in  no  future  life,  I  would  not  give  a  mushroom  for  your  God. 
Bo,  then,  as  you  like.  For  if  no  God,  so  no  devil,  no  hell:  as  with  a 
fallen  tree,  all  is  over  when  you  die.  Then  plunge  into  lechery,  rascality, 
robbery,  and  murder."  What  bible  of  Moloch  had  he  been  studying  to 
form,  for  the  time,  so  horrid  a  theory  of  the  happiest  life,  and  to  put  so 
degrading  an  estimate  upon  human  nature  ?  Is  man's  will  a  starved  wolf 
only  held  back  by  the  triple  chain  of  fear  of  death,  Satan,  and  hell,  from 
tearing  forth  with  ravenous  bounds  to  flesh  the  fangs  of  his  desires  in 
bleeding  virtue  and  innocence?  Does  the  greatest  satisfaction  man  is 
capable  of  here,  the  highest  blessedness  he  can  attain  to,  consist  in 
drunkenness,  gluttony,  dishonesty,  violence,  and  impiety?  If  he  had 
the  appetite  of  a  tiger  or  a  vulture,^then,  thus  to  wallow  in  the 
offal  of  vice,  dive  into  the  carrion  of  sensuality,  abandon  himself  to 
revelling  in  carnivorous  crime,  might  be  his  instinct  and  his  happi- 
ness. But  by  virtue  of  his  humanity  man  loves  his  fellows,  enjoys  the 
scenery  of  nature,  takes  delight  in  thought  and  art,  dilates  with  grand 
presentiments  of  glory  and  eternity,  mysteriously  yearns  after  the  hidden 
God.  To  a  reasonable  man — and  no  other  is  to  be  reasoned  with  on 
matters  of  truth  and  interest — the  assumption  of  this  brief  season  as  all, 
will  be  a  double  motive  not  to  hasten  and  embitter  its  brevity  by  folly, 
excess,  and  sin.  If  you  are  to  be  dead  to-morrow,  for  that  very  reason, 
in  God's  name,  do  not,  by  gormandizing  and  guzzling,  anticipate  death 
to-day !  The  true  restraint  from  wrong  and  degradation  is  not  a  crouch- 
ing conscience  of  superstition  and  selfishness,  fancying  a  chasm  of  fire, 
but  a  high-  toned  conscience  of  reason  and  honor,  perceiving  that  they 
are  wrong  and  degradation,  and  spontaneously  loathing  them. 

Still  worse,  many  esteemed  authors  have  not  hesitated  to  assert  that 
unless  there  be  a  future  life  there  is  not  only  no  check  on  passion  within, 
but  no  moral  law  without ;  every  man  is  free  to  do  what  he  pleases,  with- 
out blame  or  fault.  Sir  Kenelm  Digby  says,  in  his  "Treatise  on  Man's 
Soule,"  that  "to  predicate  mortality  in  the  soule  taketh  away  all  morality, 
and  changeth  men  into  beastes,  by  removing  the  ground  of  all  difference 

li  Gfinie  du  Christianisme,  partie  ii.  livre  vi.  chap.  3. 


MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE.  655 


in  those  thinges  which  are  to  governe  our  actions.''^  This  style  of  teach- 
ing is  a  very  mischievous  absurdity.  Admit,  for  a  moment,  that  Jocko  in 
the  woods  of  Brazil,  and  Schiller  in  the  brilliant  circles  of  Weimar,  will 
at  last  meet  the  same  fate  in  the  dusty  grasp  of  death ;  yet,  while  they 
live,  one  is  an  ap«,  the  other  is  a  man.  And  the  differences  of  capacity  and 
of  duty  are  numberless  and  immense.  The  statement  is  enough :  argu- 
ment would  be  ridiculous.  The  words  of  an  audacious  French  preacher 
are  yet  more  shocking  than  those  of  the  English  nobleman.  It  is  hard 
to  believe  they  could  be  uttered  in  good  faith.  Says  Massillon,  in.  his 
famous  declamation  on  immortality,  "If  we  wholly  perish  with  the  body, 
the  maxims  of  charity,  patience,  justice,  honor,  gratitude,  and  friendship, 
are  but  empty  words.  Our  own  passions  shall  decide  our  duty.  If  retri- 
bution terminate  with  the  grave,  morality  is  a  mere  chimera,  a  bugbear 
of  human  invention."'^  What  debauched  unbeliever  ever  inculcated  a 
viler  or  a  more  fatal  doctrine  ?  Its  utter  baselessness,  as  a  single  illustra- 
tion may  show,  is  obvious  at  a  glance.  As  the  sciences  of  algebra  and 
geometry,  the  relations  of  numbers  and  bodies,  are  true  for  the  material 
world  although  they  may  be  lost  sight  of  when  time  and  space  are 
transcended  in  some  higher  state,  so  the  science  of  ethics,  the  rela- 
tions of  nobler  and  baser,  of  right  and  wrong,  the  manifold  grades  and 
qualities  of  actions  and  motives,  are  true  for  human  nature  and  expe- 
rience in  this  life  even  if  men  perish  in  the  grave.  However  soon  certain 
facts  are  to  end,  while  they  endure  they  are  as  they  are.  In  a  moment 
of  carelessness,  by  some  strange  slip  of  the  mind, — showing,  perhaps,  how 
tenaciously  rooted  are  the  common  prejudice  and  falsehood  on  this  sub- 
ject,— even  so  bold  and  fresh  a  thinker  as  Theodore  Parker  has  con- 
tradicted his  own  philosophy  by  declaring,  "  If  to-morrow  I  perish 
utterly,  then  my  fathers  will  be  to  me  only  as  the  ground  out  of  which 
my  bread-corn  is  grown.  I  shall  care  nothing  for  the  generations  of 
mankind.  I  shall  know  no  higher  law  than  passion.  Morality  will 
vanish."®  Ah,  man  reveres  his  fathers  and  loves  to  act  nobly,  not  because 
he  is  to  live  forever,  but  because  he  is  a  man.  And,  though  all  the 
summer  hopes  of  escaping  the  grave  were  taken  from  human  life, 
choicest  and  tenderest  virtues  might  still  flourish,  as  it  is  said  the  Ger- 
man crossbill  pairs  and  broods  in  the  dead  of  winter.  The  martyr's 
sacrifice  and  the  voluptuary's  indulgence  are  very  different  things  to-day, 
if  they  do  both  cease  to-morrow.  No  speed  of  advancing  destruction 
can  equalize  Agamemnon  and  Thersites,  Mansfield  and  Jeffries,  or  hustle 
together  justice  and  fraud,  cowardice  and  valor,  purity  and  corruption,  so 
that  they  will  interchange  qualities.  There  is  an  eternal  and  immutable 
morality,  as  whiteness  is  white,  and  blackness  is  black,  and  triangularity 
is  triangular.  And  no  severance  of  temporal  ties  or  compression  of 
spatial  limits  can  ever  cut  the  condign  bonds  of  duty  and  annihilate  the 


0  Ch.  ix.  sect.  10.  7  (Eurres  Completes,  tome  xiii. :  Immortalitfi  de  TAme. 

6  Sennons  of  Theism,  Sermon  VII. 


656  MORALITY  OF  THE  DOCTKINE  OF  A  FUTURE  LIFE. 


essential  distinctions  of  good  and  evil,  magnanimity  and  meanness,  faith- 
fulness and  treachery. 

Keducing  our  destiny  from  endless  to  definite  cannot  alter  the  in- 
herent rightfulness  and  superiority  of  the  claims  of  virtue.  The  most 
it  can  do  is  to  lessen  the  strength  of  the  motive,  to  give  the  great  motor- 
nei've  of  our  moral  life  a  perceptible  stroke  of  palsy.  In  reference  to 
the  question,  Can  ephemera  have  a  moral  law?  Richtqr  reasons  as  follows: — 
"  Suppose  a  statue  besouled  for  two  days.  If  on  the  first  day  you  should 
shatter  it,  and  thus  rob  it  of  one  day's  life,  would  you  be  guilty  of  murder  ? 
One  can  injure  only  an  immortal.^''  The  sophistry  appears  when  we 
rectify  the  conclusion  thus : — one  can  inflict  an  immortal  injury  only  on  an 
immortal  being.  In  fact,  it  would  appear  to  be  a  greater  wrong  and 
injury,  for  the  time,  to  destroy  one  day's  life  of  a  man  whose  entire  exist- 
ence was  confined  to  two  days,  than  it  would  be  to  take  away  the  same 
period  from  the  bodily  existence  of  one  who  immediately  thereupon, 
passes  into  a  more  exalted  and  eternal  life.  To  the  sufferer,  the  former 
would  seem  an  immitigable  calamity,  the  latter  a  benign  furtherance; 
while,  in  the  agent,  the  overt  act  is  the  same.  This  general  moral  prob- 
lem has  been  more  accurately  answered  by  Isaac  Taylor,  whose  lucid 
statement  is  as  follows: — "The  creatures  of  a  summer's  day  might  be 
imagined,  when  they  stand  upon  the  threshold  of  their  term  of  existence, 
to  make  inquiry  concerning  the  attributes  of  the  Creator  and  the  rules 
of  his  government ;  for  these  are  to  be  the  law  of  their  season  of  life 
and  the  measure  of  their  enjoyments.  The  sons  of  immortality  would 
put  the  same  questions  with  an  intensity  the  greater  from  tjpie  greater 
stake." 

Practically,  the  acknowledged  authority  of  the  moral  law  in  human 
society  cannot  be  destroyed.  Its  influence  may  be  unlimitedly  weakened, 
its  basis  variously  altered,  but  as  a  confessed  sovereign  principle  it  cannot 
be  expelled.  The  denial  of  the  freedom  of  the  will  theoretically  ex- 
plodes it;  but  social  custom,  law,  and  opinion  will  enforce  it  still. 
Make  man  a  mere  dissoluble  mixture  of  carbon  and  magnetism,  yet  so 
long  as  he  can  distinguish  right  and  wrong,  good  and  evil,  love  and 
hate,  and,  unsophisticated  by  dialectics,  can  follow  either  of  opposite 
courses  of  action,  the  moral  law  exists  and  exerts  its  sway.  It  has  been 
asked,  "  If  the  incendiary  be,  like  the  fire  he  kindles,  a  result  of  material 
combinations,  shall  he  not  be  treated  in  the  same  way  ?"^°  We  should 
reply  thus: — No  matter  what  man  springs  from  or  consists  of,  if  he  has 
moral  ideas,  performs  moral  actions,  and  is  susceptible  of  moral  motives, 
then  he  is  morally  responsible :  for  all  practical  and  disciplinary  purposes 
he  is  wholly  removed  from  the  categories  of  physical  science. 

Another  pernicious  misrepresentation  of  the   fair   consequences  of 


0  Werke,  band  xxxiii.  s.  240. 

w  Some  discussion  of  this  general  subject  is  to  be  found  in  Schaller,  Leib  und  Seele,  kap.  5 :  Die 
Conaequentzen  des  Materialismus.    And  in  Schopenhauer,  Die  beiden  Grundprobleme  der  Ethik. 


i 


MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE.  657 


the  denial  of  a  life  hereafter  is  shown  in  the  frequent  declaration  that  then 
there  would  be  no  motive  to  any  thing  good  and  great.  The  incentives 
which  animate  men  to  strenuous  services,  perilous  virtues,  disinterested 
enterprises,  spiritual  culture,  would  cease  to  operate.  The  essential  life 
of  all  moral  motives  would  be  killed.  This  view  is  to  be  met  by  a  broad 
and  indignant  denial  based  on  an  appeal  to  human  consciousness  and  to 
the  reason  of  the  thing.  Every  man  knows  by  experience  that  there  are  a 
multitude  of  powerful  motives,  entirely  disconnected  with  future  reward 
or  punishment,  causing  him  to  resist  evil  and  to  do  good  even  with  self- 
sacrificing  toil  and  danger.  When  the  fireman  risks  his  life  to  save  a 
child  from  the  flames  of  a  tumbling  house,  is  the  hope  of  heaven  his 
motive  ?  When  the  soldier  spurns  an  offered  bribe  and  will  not  betray 
his  comrades  nor  desert  his  post,  is  the  fear  of  hell  all  that  animates 
him?  A  million  such  decisive  specifications  might  be  made.  The  re- 
nowned sentence  of  Cicero,  "  Nemo  unquam  sine  magna  spe  immortalitatis  se 
pro  pairia  offerret  ad  mortem,'''^^  is  effective  eloquence ;  but  it  is  a  baseless 
libel  against  humanity  and  the  truth.  In  every  moment  of  supreme* 
nobleness  and  sacrifice  personality  vanishes.  Thousands  of  patriots, 
philosophers,  saints,  have  been  glad  to  die  for  the  freedom  of  native 
land,  the  cause  of  truth,  the  welfare  of  fellow-men,  without  a  taint  of 
selfish  reward  touching  their  wills.     Are  there  not  souls 

"  To  whom  dishonor's  shadow  is  a  substance 
More  terrible  than  death  here  and  hereafter"  ? 

He  must  be  the  basest  of  men  who  would  decline  to  do  any  sublime  act 
of  virtue  because  he  did  not  expect  to  enjoy  the  consequences  of  it 
eternally.  Is  there  no  motive  for  the  preservation  of  health  because  it 
cannot  be  an  everlasting  possession?  Since  we  cannot  eat  sweet  and 
wholesome  food  forever,  shall  we  therefore  at  once  saturate  our  stomachs 
with  nauseating  poisons  ? 

If  all  experienced  good  and  evil  wholly  terminate  for  us  when  we  die, 
still,  every  intrinsic  reason  which,  on  the  supposition  of  immortality, 
makes  wisdom  better  than  folly,  industry  better  than  sloth,  righteousness 
better  than  iniquity,  benevolence  and  purity  better  than  hatred  and 
corruption,  also  makes  them  equally  preferable  while  they  last.  Even  if 
the  philosopher  and  the  idiot,  the  religious  philanthropist  and  the  brutal 
pirate,  did  die  alike,  who  would  not  rather  live  like  the  sage  and  the 
saint  than  like  the  fool  and  the  felon  ?  Shall  heaven  be  held  before  man 
simply  as  a  piece  of  meat  before  a  hungry  dog  to  make  him  jump  well? 
It  is  a  shocking  perversion  of  the  grandest  doctrine  of  faith.  Let  the 
theory  of  annihilation  assume  its  direst  phase,  still,  our  perception  of 
principles,  our  consciousness  of  sentiments,  our  sense  of  moral  loyalty, 
are  not  dissolved,  but  will  hold  us  firmly  to  every  noble  duty  until  we 
ourselves  flow  into  the  dissolving  abyss.     But  some  one  may  say,  "If  I 


11  Tuscul.  Quaest.  lib.  i.  cap.  15. 


658  MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE. 


have  fought  with  beasts  at  Ephesus,  what  advantageth  it  me  if  the  dead 
rise  not?''  It  advantageth  you  every  thing  until  you  are  dead,  although 
there  be  nothing  afterwards.  As  long  as  you  live,  is  it  not  glory  and 
reward  enough  to  have  conquered  the  beasts  at  Ephesus  ?  This  is  sufficient 
reply  to  the  unbelieving  flouters  at  the  moral  law.  And,  as  an  unanswer- 
able refutation  of  the  feeble  whine  of  sentimentality  that  without  im- 
mortal endurance  nothing  is  worth  our  affection,  let  great  Shakspeare 
advance,  with  his  matchless  depth  of  bold  insight  reversing  the  con- 
clusion, and  pronouncing,  in  tones  of  cordial  solidity, — 

"  This,  thou  perceivest,  will  make  thy  love  more  strong, 
To  love  that  well  which  thou  must  leave  ere  long." 

What  though  Decay's  shapeless  hand  extinguish  us  ?  Its  foreflung  and 
enervating  shadow  shall  neither  transform  us  into  devils  nor  degrade 
us  into  beasts.  That  shadow  indeed  only  falls  in  the  valleys  of  ignoble 
fear  and  selfishness,  leaving  all  the  clear  road-lines  of  moral  truth  and 
•practical  virtue  and  heroic  consecration  still  high  and  bright  on  the 
table-land  of  a  worthy  life;  and  every  honorable  soul,  calmly  confront- 
ing its  fate,  will  cry,  despite  the  worst,— r 

"The  pathway  of  my  duty  lies  in  sunlight; 
And  I  would  tread  it  with  as  firm  a  step. 
Though  it  should  terminate  in  cold  oblivion, 
As  if  Elysian  pleasures  at  its  close 
Gleam'd  palpable  to  sight  as  things  of  earth." 

If  a  captain  knew  that  his  ship  would  never  reach  her  port,  would  he 
therefore  neglect  his  functions,  be  slovenly  and  careless,  permit  insub- 
ordination and  drunkenness  among  the  crew,  let  the  broad  pennon 
draggle  in  filthy  rents,  the  cordage  become  tangled  and  stiff,  the  planks 
be  covered  with  dirt,  and  the  guns  be  grimed  with  rust?  No:  all  gener- 
ous hearts  would  condemn  that.  He  would  keep  every  inch  of  the  deck 
scoured,  every  piece  of  metal  polished  like  a  mirror,  the  sails  set  full 
and  clean,  and,  with  shining  muzzles  out,  ropes  hauled  taut  in  their 
blocks,  and  every  man  at  his  post,  he  would  sweep  towards  the  reef,  and 
go  down  into  the  sea  firing  a  farewell  salute  of  honor  to  the  sun,  his 
flag  flying  above  him  as  he  sunk. 

The  dogmatic  assertors  of  a  future  life,  in  a  partisan  spirit  set  upon 
making  out  the  most  impressive  case  in  its  behalf,  have  been  guilty  of 
painting  frightful  caricatures  of  the  true  nature  and  significance  of  the 
opposite  conclusion.  Instead  of  saying,  "  If  such  a  thing  be  fated,  why, 
then,  it  must  be  right,  God's  will  be  done,"  they  frantically  rebel  against 
any  such  admission,  and  declare  that  it  would  make  God  a  liar  and  a 
fiend,  man  a  "magnetic  mockery,"  and  life  a  hellish  taunt.  This,  how- 
ever unconscious  it  may  be  to  its  authors,  is  blasphemous  egotism.  One 
*of  the  tenderest,  devoutest,  richest,  writers  of  the  century  has  unflinch- 
ingly affirmed  that  if  man — who  trusted  that  love  was  the  final  law  of 
creation,  although  nature,  her  claws  and  teeth  red  with  raven,  shrieked 


MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE.  659 


against  his  creed — be  left  to  be  blown  about  the  desert  dust  or  sealed 
within  the  iron  hills, — 

"  No  more !  a  monster,  then,  a  dream, 
A  discord :  dragons  of  the  prime, 
That  tare  each  other  in  their  slime, 
Were  mellow  music  match'd  with  Him!" 

Epictetus  says,  "When  death  overtakes  me,  it  is  enough  if  I  can  stretch 
out  my  hands  to  God,  and  say,  *The  opportunities  which  thou  hast 
given  me  of  comprehending  and  following  thy  government,  I  have  not 
neglected.  I  thank  thee  that  thou  hast  brought  me  into  being.  I  am 
satisfied  with  the  time  I  have  enjoyed  the  things  thou  hast  given  me. 
Eeceive  them  again,  and  assign  them  to  whatever  place  thou  wilt.'  "^^ 
Surely  the  pious  heathen  here  speaks  more  worthily  than  the  pre- 
sumptuous Christian !  How  much  fitter  would  it  be,  gi-anting  that  death 
is  the  end-all,  to  revise  our  interpretation,  look  at  the  subject  from  the 
stand-point  of  universal  order,  not  from  this  opinionative  narrowness, 
and  see  if  it  be  not  susceptible  of  a  benignant  meaning,  worthy  of  grate- 
ful acceptance  by  the  humble  mind  of  piety  and  the  dispassionate  spirit 
of  science!  Yea,  let  God  and  his  providence  stand  justified,  though 
man  prove  to  have  been  egregiously  mistaken.  "Though  He  smite  me, 
yet  will  I  praise  Him;  though  He  slay  me,  yet  will  I  trust  in  Him.'' 

To  return  into  the  state  we  were  in  before  we  were  created  is  not  to 
suffer  any  evil:  it  is  to  be  absolutely  free  from  all  evil.  It  is  but  the 
more  perfect  playing  of  that  part,  of  which  every  sound  sleep  is  a  re- 
hearsal. The  thought  of  it  is  mournful  to  the  enjoying  soul,  but  not 
terrific ;  and  even  the  mournfulness  ceases  in  the  realization.  He  uttered 
a  piece  of  cruel  madness  who  said,  "  Hell  is  more  bearable  than  nothing- 
ness." Is  it  worse  to  have  nothing  than  it  is  to  have  infinite  torture? 
Milton  asks, — 

"  For  who  would  lose, 
Though  full  of  pain,  this  intellectual  being?" 

Every  creature  that  exists,  if  full  of  pain,  would  snatch  at  the  boon  of 
ceasing  to  be.  To  be  blessed  is  a  good ;  to  be  wretched  is  an  evil ;  not  to 
be  is  neither  a  good  nor  an  evil,  but  simply  nothing.  If  such  be  our 
necessary  fate,  let  us  accept  it  with  a  harmonized  mind,  not  entertaining 
fear  nor  yielding  to  sadness.  Why  should  we  shudder  or  grieve  ?  Every 
time  we  slumber,  we  try  on  the  dress  which,  when  we  die,  we  shall  wear 
easily  forever. 

Not  satisfied  to  let  the  result  rest  in  this  somewhat  sad  but  peaceful 
aspect,  it  is  quite  customary  to  give  it  a  turn  and  hue  of  ghastly  horrible- 
ness,  by  casting  over  it  the  dyspeptic  dreams,  injecting  it  with  the  lurid 
lights  and  shades,  of  a  morbid  and  wilful  fancy.  The  most  loathsome 
and  inexcusable  instance  in  point  is  the  "Vision  of  Annihilation"  de- 
picted by  the  vermicular,  infested  imagination  of  the  great  Teutonic 


12  Dissert.,  lib.  iv.  cap.  x.  sect.  2. 


660  MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE. 


-f 


phantasist  while  yet  writhing  under  the  sanguinary  fumes  of  some 
horrid  attack  of  nightmare.  Stepping  across  the  earth,  which  is  but  a 
broad  executioner's  block  for  pale,  stooping  humanity,  he  enters  the 
larva-world  of  blotted-out  men.  The  rotten  chain  of  beings  reaches 
down  into  this  slaughter-field  of  souls.  Here  the  dead  are  pictured  as 
eternally  horripilating  at  death!  "As  annihilation,  the  white  shapeless- 
ness  of  revolting  terror,  passes  by  each  unsouled  mask  of  a  man,  a  tear 
gushes  from  the  crumbled  eye,  as  a  corpse  bleeds  when  its  murderer 
approaches."  Pah !  Out  upon  this  execrable  retching  of  a  nauseate 
fancy !  What  good  is  there  in  the  baseless  conceit  and  gratuitous  disgust 
of  saying,  **  The  next  world  is  in  the  grave,  betwixt  the  teeth  of  the  worm"  ? 
In  the  case  supposed,  the  truth  is  merely  that  there  is  no  next  world 
anywhere ;  not  that  all  the  horrors  of  hell  are  scooped  together  into  the 
grave,  and  there  multiplied  by  others  direr  yet  and  unknown  before. 
Man's  blended  duty  and  interest,  in  such  a  case,  are  to  try  to  see  the  in- 
terior beauty  and  essential  kindness  of  his  fate,  to  adorn  it  and  embrace 
it,  fomenting  his  resignation  with  the  sweet  lotions  of  faith  and  peace, 
not  exasperating  his  wounds  with  the  angry  pungents  of  suspicion,  alarm, 
and  complaint.  At  the  worst,  amidst  all  our  personal  disappointments, 
losses,  and  decay,  "the  view  of  the  great  universal  whole  of  nature,"  as 
Humboldt  says,  "is  reassuring  and  consolatory."  If  the  boon  of  a  future 
immortality  be  not  ours,  therefore  to  scorn  the  gift  of  the  present  life, 
is  to  act  not  like  a  wise  man,  who  with  grateful  piety  makes  the  best  of 
what  is  given,  but  like  a  spoiled  child,  who,  if  he  cannot  have  both  his 
orange  and  his  gingerbread,  pettishly  flings  his  gingerbread  in  the  mud. 
The  future  life,  outside  of  the  realm  of  faith,  to  an  earnest  and  inde- 
pendent inquirer,  and  considered  as  a  scientific  question,  lies  in  a  painted 
mist  of  uncertainty.  There  is  room  for  hope,  and  there  is  room  for 
doubt.  The  wavering  evidences  in  some  moods  preponderate  on  that 
side,  in  other  moods  on  this  side.  Meanwhile  it  is  clear  that,  while  he  lives 
here,  the  best  thing  he  can  do  is  to  cherish  a  devout  spirit,  cultivate  a 
noble  character,  lead  a  pure  and  useful  life  in  the  service  of  wisdom, 
humanity,  and  God,  and  finally,  when  the  appointed  time  arrives,  meet 
the  issue  with  reverential  and  affectionate  conformity,  without  dictating 
terms.  Let  the  vanishing  man  say,  like  Riickert's  dying  flower,  "  Thanks 
to-day  for  all  the  favors  I  have  received  from  sun  and  stream  and  earth 
and  sky, — for  all  the  gifts  from  men  and  God  which  have  made  my  little 
life  an  ornament  and  a  bliss.  Heaven,  stretch  out  thine  azure  tent  while 
my  faded  one  is  sinking  here.  Joyous  spring-tide,  roll  on  through  ages 
yet  to  come,  in  which  fresh  generations  shall  rise  and  be  glad.  Farewell 
all !  Content  to  have  had  my  turn,  I  now  fall  asleep,  without  a  murmur 
or  a  sigh."  Surely  the  mournful  nobility  of  such  a  strain  of  sentiment 
is  preferable  by  much  to  the  selfish  terror  of  that  unquestioning  belief 
which  in  the  Middle  Age  depicted  the  chase  of  the  soul  by  Satan,  on  the 
columns  and  doors  of  the  churches,  under  the  symbol  of  a  deer  pursued 
by  a  hunter  and  hounds;  and  which  has  in  later  times  produced  in 


MORALITY  OF  THE  DOCTRINE  OF  A  FUTURE  LIFE.  661 


thousands  the  feeling  thus  terribly  expressed  by  Bunyan,  "  I  blessed  the 
condition  of  the  dog  and  toad  because  they  had  no  soul  to  perish  under 
the  everlasting  weight  of  hell  V 

Sight  of  truth,  with  devout  and  loving  submission  to  it,  is  an  achieve- 
ment whose  nobleness  outweighs  its  sorrow,  even  if  the  gazer  foresee  his 
own  destruction. 

It  is  not  our  intention  in  these  words  to  cast  doubt  on  the  immor- 
tality of  the  soul,  or  to  depreciate  the  value  of  a  belief  in  it.  We  desire 
to  vindicate  morality  and  religion  from  the  unwitting  attacks  made  on 
them  by  many  self-styled  Christian  writers  in  their  exaggeration  of  the 
practical  importance  of  such  a  faith.  The  qualitative  contents  of  human 
nature  have  nothing  to  do  with  its  quantitative  contents :  our  duties 
rest  not  on  the  length,  but  on  the  faculties  and  relations,  of  our  exist- 
ence. Make  the  life  of  a  dog  endless,  he  has  only  the  capacity  of  a  dog ; 
make  the  life  of  a  man  finite,  still,  within  its  limits,  he  has  the  psycho- 
logical functions  of  humanity.  Faith  in  immortality  may  enlarge  and 
intensify  the  motives  to  prudent  and  noble  conduct;  it  does  not  create 
new  ones.  The  denial  of  immortality  may  pale  and  contract  those 
motives ;  it  does  not  take  them  away. 

Knowing  the  burden  and  sorrow  of  earth,  brooding  in  dim  solicitude 
over  the  far  times  and  men  yet  to  be,  we  cannot  recklessly  utter  a  word 
calculated  to  lessen  the  hopes  of  man,  pathetic  creature,  who  weeps  into 
the  world  and  faints  out-  of  it.  It  is  our  faith — not  knowledge-— that  the 
spirit  is  without  terminus  or  rest.  The  faithful  truth-hunter,  in  dying, 
finds  not  a  covert,  but  a  better  trail.  Yet  the  saintliness  of  the  intellect 
is  to  be  purged  from  prejudice  and  self-will.  "With  God  we  are  not  to 
prescribe  conditions.  The  thought  that  all  high  virtue  and  piety  must 
die  with  the  abandonment  of  belief  in  immortality  is  as  pernicious  and 
dangerous  as  it  is  shallow,  vulgar,  and  unchristian.  The  view  is  ob- 
viously gaining  prevalence  among  scientific  and  philosophical  thinkers, 
that  life  is  the  specialization  of  the  universal  in  the  individual,  death 
the  restoration  of  the  individual  to  the  whole.  This  doubt  as  to  a  per- 
sonal future  life  will  unquestionably  increase.  Let  traditional  teachers 
beware  how  they  venture  to  shift  the  moral  law  from  its  immutable 
basis  in  the  will  of  God  to  a  precarious  poise  on  the  selfish  hope  and 
fear  of  man.  The  sole  safety,  the  ultimate  desideratum,  is  perception 
of  law  with  disinterested  conformity. 

The  influence  of  the  doctrine  of  reward  and  punishment  in  a  future 
state,  as  a  working  motive  for  the  observance  of  the  moral  law,  is  enor- 
mously overestimated.  The  influence,  as  such  a  motive,  of  the  public 
opinion  of  mankind,  with  the  legal  and  social  sanctions,  is  enormously 
underestimated.  And  the  authority  of  a  personal  perception  of  right 
is  also  most  unbecomingly  depreciated.  Universal  Order  is  the  expres- 
sion of  the  purposes  of  God,  not  as  arbitrarily  chosen  by  his  will  and 
capriciously  revealed  in  a  book,  but  as  necessitated  by  his  nature  and 
embodied  in  his  works.     The  true  basis  of  morality  is  universal  order. 


662       MORALITY  OF   THE  DOCTRINE   OF  A  FUTURE  LIFE. 


The  true  end  of  morality  is  life,  the  sum  of  moral  laws  being  identical 
with  the  sum  of  the  conditions  in  accordance  with  which  the  fruition 
of  the  functions  of  life  can  be  secured  with  nearest  approach  to  perfect- 
ness,  perpetuity,  and  universality.  The  true  sanctions  of  morality  are  the 
manifold  forms  in  which  consciousness  of  life  is  heightened  by  harmony 
with  universal  order  or  lowered  by  discord  with  it.  The  true  law  of 
moral  sacrifice  or  resistance  to  temptation  is  misrepresented  by  the 
common  doctrine  of  heaven  and  hell, — which  makes  it  consist  in  the 
renunciation  of  a  present  good  for  the  clutching  of  a  future  good,  the 
voluntary  suffering  of  a  small  present  evil  to  avoid  the  involuntary 
suffering  of  an  immense  future  evil.  The  true  law  of  moral  sacrifice  is 
deeper,  purer,  more  comprehensive,  than  that.  It  expresses  our  duty,  in 
accordance  with  the  requirements  of  universal  order,  to  subordinate  the 
gratification  of  any  part  of  our  being  to  that  of  the  whole  of  our  being, 
to  forego  the  good  of  any  portion  of  our  life  in  deference  to  that  of  all 
our  life,  to  renounce  any  happiness  of  the  individual  which  conflicts 
with  the  welfare  of  the  race,  to  hold  the  spiritual  atom  in  absolute 
abeyance  to  the  spiritual  universe,  to  sink  self  in  God.  If  a  man  believe 
in  no  future  life,  is  he  thereby  absolved  from  the  moral  law?  The  kind 
and  number  of  his  duties  remain  as  before :  only  the  apparent  grandeur 
of  their  scale  and  motives  is  diminished.  The  two  halves  of  morality 
are  the  co-ordination  of  separate  interests  in  universal  order,  and  the 
loyalty  of  the  parts  to  the  wholes.  The  desire  to  remove  the  obligations 
and  sanctions  of  the  moral  law  from  their  intrinsic  supports,  and  posit 
them  on  the  fictitious  pedestals  of  a  forensic  heaven  and  hell,  reveals 
incompetency  of  thought  and  vulgarity  of  sentiment  in  him  who  does 
it,  and  is  a  procedure  not  less  perilous  than  unwarranted.  If  the  crea- 
tion be  conceived  as  a  machine,  it  is  a  machine  self-regulating  in  all  its 
parts  by  the  immanent  presence  of  its  Maker. 

When  we  die,  may  the  Spirit  of  Truth,  the  Comforter  of  Christ,  be  our 
confessor ;  the  last  inhaled  breath  our  cup  of  absolution ;  the  tears  of 
some  dear  friend  our  extreme  unction ;  no  complaint  for  past  trials,  but 
a  grateful  acknowledgment  for  all  blessings,  our  parting  word.  And 
then,  resigning  ourselves  to  the  universal  Father,  assured  that  whatever 
ought  to  be,  and  is  best  to  be,  will  be,  either  absolute  oblivion  shall  be 
welcome,  or  we  will  go  forward  to  new  destinies,  whether  with  preserved 
identity  or  with  transformed  consciousness  and  powers  being  indifferent 
to  us,  since  the  will  of  God  is  done.  In  the  mean  time,  until  that  critical 
pass  and  all-decisive  hour,  as  Milnes  says: — 

'•  We  all  must  patient  stand. 
Like  statues  on  appointed  pedestals : 
Yet  we  may  choose — since  choice  is  given— to  shun 
Servile  contentment  or  ignoble  fear 
In  the  expression  of  our  attitude; 
And  with  far-straining  eyes,  and  hands  upcast,  • 
And  feet  half  raised,  declare  our  painful  state, 
Yearning  for  wings  to  reach  the  fields  of  truth, 
Mourning  for  wisdom,  panting  to  bo  free." 


INDEX. 


Abbot,  Ezra,  Jr.,  acknowledgments  to,  preface,  iii. 
Absolution,  how  effected  by  Roman  chnrch,  556. 
Absorption,  analogy  which  leads  to,  considered,  58. 
doctrine  of,  considered,  57. 
Tucker's  view  of  doctrine  of,  58. 
Achaemenian  dynasty,  130. 
Acosta's  account  of  the  Peruvian  belief  in  the 

resurrection,  72. 
Adam,  death  of,  according  to  Talmud,  27. 
Fleurion's  opinion  of,  27. 
in  three  forms,  26. 

perfections  of,  according  to  South,  28. 
supposed  superior  to  all  the  race,  27. 
Adam's  fall,  result  of,  382. 

sin,  and  death  caused  thereby,  381. 
Adams,  Nehemiah,  declaration  of,  514. 
Addison,  amusing  story  by,  485. 
JEschylus,  escape  of,  451. 

denial  of  resurrection  by,  498. 
African  belief  in  the  survival  of  the  soul,  68. 
Africans,  suicide  of,  80. 
Agassiz,  reference  to  works,  30,  581. 

believes  animals  have  a  future  life,  36. 
on  the  origin  of  man,  552. 
Amenthe,  localization  of,  104. 
Amschaspands  of  the  Persian  faith,  173. 
Analogical  argument  for  a  future  life,  41. 
Analogy,  argument  from,  620. 
Anaximander,  his  opinions  of  a  future  state,  56. 
Ancient  Mysteries,  doctrine  of  future  life  in,  450. 
Ancients,  their  writings,  207. 
Andocides,  oration  by,  referred  to,  451. 
Andree's  account  of  the  Indian  elysium,  76. 

on  Greenland,  71. 
Anecdote  of  a  Feejee,  82. 
Angels,  Persian  conception  of,  142. 
Animals  embalmed  by  the  Egyptians,  99. 
future  life  of,  36. 
have  they  souls?  632. 
Annihilation,  consequences  falsely  deduced  from, 

652-660. 
Annihilation  considered,  54. 

of  wicked,  by  whom  taught,  546. 
Nirw4na  is  not,  119-126. 
Anselm,  399. 

Antonius  Rusca's  account  of  hell,  &c.,  588. 
Antoninus,  Marcus,  tenets  held  by,  191. 


Apocalypse,  doctrine  of  future  life  in,  244. 

doubts  as  to  the  authorship  of,  295. 
key  to,  254. 

mode  of  interpreting  the,  249. 
of  John,  253. 
Apocalypses  referred  to  by  the  Fathers,  253. 
Apocalyptic  personification  of  death,  19. 
Apocryphal  Books,  doctrines  contained  in,  159. 
Apollos,  epistle  to  Hebrews  ascribed  to,  229. 
Apostles'  creed,  395. 
Apostles,  differences  among,  389. 

frequently  misunderstood  Christ,  317. 
not  infallible,  389. 
Apotheosis,  471. 

Herodian's  account  of,  472. 
import  of  an  ancient,  181. 
Aquinas,  Thomas,  on  the  Atonement,  556. 

joys  of  the  saints,  541. 
opinion  of  Adam,  28. 
writings  of,  412. 
Arabian  kosmos,  593. 
Arab  notions  of  a  future  state,  82. 
Ardai-Viraf,  Revelations  of,  131. 
Aristophanes,  representation  by,  193. 
Aristotle,  doctrines  taught  by,  191. 

era  of  Zoroaster,  according  to,  127. 
Arius,  creed  of,  395. 
Amobius,  teaching  o^  546. 
Art,  works  of,  in  cathedrals,  Ac,  420. 
Aryans,  dualistic  doctrine  a  heresy  among  the, 

141. 
Ascension  of  Christ,  240. 

Isaiah,  book  of,  251. 
Moses,  legend  of,  246. 
Asgill,  John,  tract  by,  431. 
Asiatic  Researches,  110. 
Astronomical  science,  progress  of,  595. 
Astronomy  in  Egypt,  104. 
Astrophobia,  sufferers  from,  604. 
Astruc  on  Immortality  of  the  Soul,  44. 
Athanasian  Creed,  561. 
Athenagoras's  work  on  the  resurrection,  492. 
Atheistic  naturalist,  creed  of,  55. 
Athenians'  mistake  about  "  resurrection,"  356. 

opinions  of  the  preaching  of  Paul,  356. 
Atkinson,  reference  to  works  of,  409. 
Atonement,  doctrine  of,  considered,  227,  241,  555. 
663 


664 


INDEX. 


Atonement,  modern  doctrine  of,  unknown  to  the 

Fathers,  398. 
Augustine  and   Pelagius,  controversy  between, 

396, 
Augustine,  doctrines  of,  220,  402. 

doubts  of,  10. 

explanation  by,  233.- 

reference  to  works,  505. 

remarks  on  the  death  of  Christ,  266. 

views  of,  397. 
Augustine's  opinion  of  the  resurrection,  492. 
Augustinian  theology,  563. 
Avestan  dialect,  130. 

religion,  resurrection  an  element  of,  141. 
Aztec  poem,  extract  from,  73. 

Babylon,  religion  of  Zoroaster  flourished  in,  128. 
residence  of  the  Hebrews  there,  141. 

Bacchic  Mysteries,  459. 

Bailey,  quotation  from,  592. 

Bahrdt,  views  of,  on  universal  salvation,  546. 

Bain,  Alexander,  theory  of,  629. 

Bakewell  on  Future  State,  41. 

Ballou  on  future  punishment,  558. 

Baptism,  Christian,  the  rite  of,  403. 

Baptism,  opinions  of  the  Fathers  concerning,  400. 

Baptist  Church,  theory  of  salvation  held  by,  563. 

Barbarian  notions  of  a  future  life,  68. 

Bards,  Welsh,  representation  of  the  Druids,  84. 

Barnes,  Albert,  thoughts  on  future  punishment, 
540. 

Barnes  on  the  Hebrew  doctrine  of  the  resurrec- 
tion, 148. 

Barrow,  Dr.,  assertion  of,  516. 

Barth§lemy  Saint-Hilaire's  opinion  of  Nirwfina, 
123.  ' 

Bartlett,  personal  narrative  of,  cited,  476. 

Baumgarten's  account  of  funeral  rites  of  Indians, 
74. 

Baumgarten's  works  referred  to,  440. 

Baur  on  the  Atonement,  362. 

opinions  of  Egyptians  as  given  by,  56. 
quotation  from,  406. 

Baxter,  on  the  immortality  of  the  soul,  430. 

Beard,  Dr.,  translation  by,  referred  to,  438. 

Beatification,  Romish  ceremony  of,  471. 

Bede,  account  of  purgatoiy  by,  411. 

Beecher's  Conflict  of  Ages  cited,  547. 

Berkeley,  Bishop,  bantered  by  Halley,  83. 

reference  to  his  work  entitled 
"A  New  Theory  of  Vision,"  444. 

Bernard,  H.  H.,  work  cited,  169. 

of  Clairvaux,  exhortation  of,  426. 

Bertholdt,  referred  to,  227. 

Talmudical  interpretations,  169. 

Bertram,  German  work  by,  cited,  501. 

on  the  future  state  of  the  soul,  63. 

Bichat's  definition  of  life,  20. 

Bigotry  of  the  Jews,  171. 

Bishop  George  slain,  468. 

Bishop  of  Toronto,  declaration  of,  515. 

Blackburne,  works  referred  to,  431. 


Blackwell's  arguments  on  the  religion  of  North- 
men, 92. 

Bleek's  Commentary,  359. 
Works,  250. 

Blood,  figurative  meaning  of  the  word,  256. 

Blood  of  Christ,  efficacy  of  the  offering  of,  238. 

Blood  of  Jesus,  signification  of,  235. 

Blood,  signification  of,  in  Scripture,  224. 

Blount,  opinions  of  the  ancients  as  given  by,  56. 

Bodily  restoration  not  taught  by  Christ,  325. 

Body  and  soul,  distinction  between,  376. 

Body  and  spirit,  Hebrew  distinction  of,  163. 

Boehme,  opinions  held  by,  485. 

Bohlen,  investigations  of,  133. 

Bonnet's  view  of  the  future  existence  of  the 
soul,  45. 

Bonnet's  works  cited,  507. 

Borelli,  theory  held  by,  443. 

Bopp's  Grammar  of  the  Sanscrit,  &c.,  129. 

Brahmin  and  Buddhist  conception  of  the  crea- 
tion, 106. 

Brahmin  belief  in  the  fate  of  good  and  bad  men,  471. 

Brahmanic  and  Buddhist  doctrine  of  a  future 
life,  105. 

Brahmanic  and  Christian  doctrines,  distinction 
between,  59. 

Brahmanic  method  of  salvation,  112. 

Brahmanic  poem,  645. 

Brahmanic  schismatic  sects,  112. 

Brahmanic  views  of  salvation,  564. 

Bretschneider,  reference  to  works,  43,  48,  236, 
246,  360,  363,  395,  490,  555. 

Bretschneider's  sermon  on  dying  man  and  brute, 
36. 

Brewster's  More  Worlds  than  One,  cited,  599. 

Britius,  St.,  anecdote  of,  413. 

Brodie's  Inquiries  referred  to,  629. 

Browne's  account  of  Indian  rites,  79. 

Browne,  Sir  Thomas,  opinions  of  the  resurrection. 
498. 

Browning,  Robert,  lines  quoted  from,  37. 

Brutes,  future  life  of,  36. 

Biichner,  remark  of,  616. 

Bucknill  and  Tuke,  reference  to  work  by,  448. 
quotation  from,  619. 

Buddha,  arguments  from,  prove  no  self  in  man, 
122. 

Buddhaship,  attainment  of,  116. 

Buddhist  and  Romish    usages,  coincidence  be- 
tween, 410. 

Buddhist  belief  in  the  fate  of  good  and  bad  men, 
471. 

Buddhist  kosmos,  593. 

Buddhist  temple,  description  of  a  picttire  in,  570. 

Buddhist  views  of  salvation,  564. 

Bull,  a  Persian  emblem,  135. 

Bulwer,  Sir  Ed.  Lytton,  on  eternal  migrations  of 
soul,  64. 

Bulwer,  quotation  from,  606. 

nature  meant  him  for  a  salamander,  480. 

reference  to  works,  393. 

quotation  from  his  King  Arthur,  586. 


INDEX. 


665 


Bulwer,  Zeno  and  Plato,  lines  on,  185. 

on  the  classic  Hades,  210. 
Bundehesh,  130. 

Bunsen  on  the  Origin  of  Mankind,  552. 
Bunyan,  quotation  from,  661. 
Burial,  Scandinavian  mode  o^  100. 

Scythian  mode  of,  100. 
Burials  among  Greenlanders,  82. 
Burnet,  pious  fraud  of,  exposed,  548. 
Burnet's  plea  of  Bloody  Mary,  515. 
travels,  419. 

views  regarding  the  resurrection,  506. 
Bumouf,  reference  to  works,  119,  127. 
Burnouf's  opinion  of  Nirwdna,  123. 
Burns,  Robert,  wishes  Satan  would  repent  and 

reform,  442. 
Bushmen,  their  ideas  of  the  soul,  68. 
Bushnell,  views  on  Atonement  cited,  555. 
Bush's  treatise  on  the  Resurrection,  347. 

works  referred  to,  404. 
Butler's  Analogy  cited,  42. 
Buxtorf's  preface,  reference  to,  169. 
Buzurgi,  the  Persian  poet,  43. 
Byron,  skeptical  reflections  of,  642. 
lines  quoted  from,  4,  216. 

Cabbala,  Jewish,  271. 
Caledonians,  traditions  of,  80. 
Callimachus,  epitaph  of,  on  Timon,  193. 

on  the  suicide  of  Cleombrotus,  194. 
Calvinism,  tenets  of,  considered,  243. 
Calvlnistic  doctrines,  428. 
theology,  563. 
views,  284. 
Calvin  and  Luther,  difiFerence  of  their  opinions, 

446. 
Calvin,  quotation  from,  506. 

theory  of,  221. 
Calvin's  description  of  the  state  of  the  damned, 

514. 
Canary  Islanders  embalmed  their  dead,  99. 
Candlish,  arguments  of,  505. 
Canonization,  Papal    ceremony  of,  471- 
Caribbean  myth,  211. 
Carib  rites,  Edwards's  account  of,  79. 
Carmelites,  assertion  of  the,  418. 
Carnot's  speculations  in  regard  to  heat,  36. 
Cams  on  the  eternity  of  the  soul,  635. 

on  the  origin  of  the  human  race,  552. 
Carver,   Captain   Jonathan,   account  of  Indian 

rites,  461. 
Catlin's  account  of  "Black  Bird,"  79. 
Cato,  death  of,  194. 
Cellular  theory  considered,  29. 
Celtic  Mysteries,  460. 

views  of  a  future  life,  84. 
Cemetery,  Egyptian,  described,  101. 
I'eremonies,  Indian,  relating  to  a  future  state, 

76. 
IJhalmers,  Dr.,  48,  653. 

sermon  on  Heaven,  608. 
ChampoUion,  98, 104. 


Channing,  W.  E.,  lines  quoted  from,  65. 

Charlevoix,  account  of  the  Sioux,  73. 

Charun,  the  Etruscan  personification  of  death,  96. 

Chateaubriand,  quotation  from,  654. 

Chaucer,  quotation  from,  374. 

Cherokee  ideas  of  the  creation  of  man,  212. 

reason  for  death,  211. 
Children,  resemblance  to  parents,  15. 
none  in  pagan  heavens,  391. 
Chinese  offerings  to  the  dead,  82. 
Christ,  aim  of  his  death,  309. 
ascension  of,  240. 
continually  taught  the  doctrine  of  future 

life,  339. 
Jewish  phraseology,  how  used  by,  317. 
Jewish  sects  during  the  time  of,  162. 
mission  of,  according  to  Paul,  272,  276, 282. 
Peter's  belief  concerning  the  death  of,  220. 
potency  of  resurrection  of,  390. 
propitiation  for  sin,  310. 
resurrection  of,  346. 
teachings  of,  389. 
Christ's  teachings  in  regard  to  future  punishment, 
332. 
words  regarding  future  destiny  of  soul, 
339. 
Christian  and  Brahmanic  doctrines,  59. 
belief,  changes  in,  439. 
salvation  considered,  563. 
Christianity  and  Judaism  compared,  241. 
influence  of,  392. 

triumph  of,  in  regard  to  future  life, 
393. 
Christians  and  Saracens,  battles  between,  200. 

doctrines  held  by  different  bodies  o^ 

406. 
early  belief  of,  139. 
Persians  and  Jews,  belief  of,  173. 
Church  of  England,  exposition  of  the  Creed  by, 

221. 
Christ's  blood,  how  regarded  by  Catholics,  556. 
conception  of  the  Universe,  345. 
definition  of  his  own  mission,  341. 
identity  with  God,  303. 
mission  considered,  231. 

result  of,  382. 
mode  of  awakening  men,  341. 
predictions  not  understood,  349. 
resurrection.  New  Testament  writers  on, 

347. 
second  coming,  238. 
.  sufferings,  meaning  of,  359. 
teachings  concerning  future  life,  315. 
Chrysippus,  ideas  of  future  life  held  by,  192. 
Chrysostom,  378. 

comments  o^  235. 
doubts  of,  440. 

writings  of,  on  resurrection,  492. 
Cicero,  quotation  from,  471. 
Cicero's  belief  in  a  future  state,  194,  195. 
Cleanthes,  belief  of,  192. 
Clement,  doctrine  taught  by,  551. 


INDEX. 


Cleombrotus,  suicide  of,  194. 

Clavigero's  account  of  Mexican  elysium,  73. 

Colebrooke,  112, 120. 

quotation  from,  565. 
Coleridge,  59. 

doctrine  of  immortality,  36. 
on  the  porosity  of  solar  system,  596. 
Columbus,  opinion  of  natives  in  regard  to,  214. 
"Coming    of  the    Lord,"    &c.,   signification   of, 

among  the  Jews,  319. 
Comte's  doctrine  of  subjective  immortality,  640. 
Confessions  of  faith,  395. 
Conscience,  deadness  of,  387. 
Connection  of  present  life  with  the  future  life, 

646-649. 
Constellations  intended  as  symbols,  180. 

origin  of,  594. 
Controversy  in  regard  to  intermediate  state,  430. 
Conveyance  of  the  soul,  61. 
Cook,  Captain,  supposed  to  be  a  god,  214. 
Cornelius  k  Lapede  on  the  number  of  the  saved, 

440. 
Council  of  Basle,  censure  of,  418. 

Carthage,  on  infant  baptism,  555. 
Courtenay,  Bishop,  arguments  of,  612. 
Cousin,  quotation  from  his  works,  438. 
Coward,  Dr.,  writings  of,  referred  to,  401,  430. 
Crantz's  account  of  the  Greenlanders,  82. 
Crashaw,  William,  work  of,  cited,  501. 
Creation,  and  emanation,  distinction  between,  58. 
as  described  by  early  Greek  authors,  176. 
Brahmin  and  Buddhist  conception  of,  106. 
destruction  on  Day  of  Judgment,  60. 
general  view  of,  14. 
of  man,  date  of  narrative  of,  21. 
Creed,  ancient  treatise  on  Apostles',  223. 
Apostles',  395. 
exposition  of  Apostles',  221. 

by  Church  of  England,  221. 
Nicene,  395. 

of  atheistic  naturalist,  58. 
Cumming  on  the  resurrection  of  the  flesh,  589. 
Cupid  and  Psyche,  story  of,  194. 
Cuvier,  on  successive  inclusion  of  souls,  13. 
Cyril,  creed  of,  395. 

of  Alexandria,  doctrine  taught  by,  551. 

Jerusalem,  doctrine  held  by,  551. 
reference  to  lectures  of,  222. 
Cyrus,  dying  speech  of,  194. 

Dabistan,  notes,  &c.  to,  131. 
Daille,  statement  from,  257. 

writings  of,  403. 
Damned,  their  future  state,  516. 
Daniel,  date  of  Book  of,  141, 149. 

languages  in  which  it  was  written,  149. 
Dante's  opinion  of  Adam,  28. 

Divina    Commedia    characterized,    418, 
419. 
Dante  specifies  the  first  persons  ever  saved,  587. 
Davis,  A.  J.,  reference  to  works  of,  443. 
Davy,  Sir  Humphry,  41. 


Dead,  Chinese  offerings  to,  82. 

festival  for,  137. 

intermediate  state  for,  137. 

resurrection  of,  138. 

treatment  of,  by  Persians,  142. 
Death,  accounts  of  leaving  the  world  without,  212. 

and  Hades,  261. 

Life,  essential  Christian  doctrine  of, 
373. 

Life,  signification  of  the  terms,  269. 

Apocalyptic  personification  of,  19. 

benevolence  of,  32. 

cause  of,  according  to  Hebrew  belief,  236. 

classic  representation  of,  18. 

common  personification  of,  19. 

definition  of,  21. 

Hebrew  conception  of,  18. 

Hindu  personification  of,  35. 

Indian  conception  of,  17. 

Life,  &c.,  words  as  used  by  Christ,  373. 

meaning  of,  17. 

method  of  avoiding,  213. 

moral,  consequence  of  sin,  385. 

more  than  one,  212. 

Norse  conception  of,  19. 

of  Christ  considered,  226. 

efficacy  of,  237,  363. 
sectarian  views  of,  356. 
utility  of,  242. 

ordained  by  the  Creator,  581. 

penalty  of,  considered,  21. 
sin,  227. 

personification  of,  by  the  Greeks,  18. 

physical,  a  blessing,  384. 

resuscitation  from,  214. 

Roman  personification  of,  18. 

second,  by  whom  used,  260. 

signification  of,  as  used  by  Paul,  26,  268. 

Talmudists'  conception  of,  18. 

true  metaphorical  sense  of  the  word,  166. 
Demons,  existence  of,  believed  by  the  Jews,  244. 
De  Sacy,  arguments  of,  131.  ~— 

Desatir,  130. 

Des  Cartes,  doctrines  of,  36,  631. 
Destination,  theories  of  soul's,  53,  67. 
Development,  historic,  of  doctrine  of  future  life, 

609. 
Devil,  use  of  the  term,  304. 
Diodorus  on  the  custom  of  embalming,  100. 
Diogenes  Laertius,  139. 

epigram  by,  193. 
Ditton's  demonstration    of  the    resurrection  of 

Christ,  348. 
Dodwell,  Henry,  theory  advanced  by,  430. 
Dreams,  superstitious  belief  in,  208. 
Drexel,  quotation  from  a  sermon  of,  514. 
Drithelm,  vision  seen  by,  411. 
Drossbach,  56. 

arguments  of,  for  immortality,  634. 
Druidic  doctrine  of  a  future  life,  83. 
Druids  represented  by  the  Welsh  bards,  84. 
Druses,  their  creed,  62. 


INDEX. 


667 


Dualistic  doctrine  established  in  Persia,  141. 
Du  Moulin,  quotation  from,  441. 
Du  Perron,  era  of  Zoroaster  according  to,  128. 
Lyaka  of  Borneo,  belief  of.  79. 

Earth,  belief  in  the  rotundity  of,  heretical,  583. 
probabilities  of  its  destruction  eonsidered, 
681. 
Earthly  Messianic  kingdom  as  expected  by  early 

Christians,  259. 
Eastern  Monachism,  110. 
Ebionites,  sect  of  the,  165. 
Eckermann's  conversations  with  Goethe,  644. 
Eden,  Eichhorn's  opinion  of  the  account  ol^  23. 
Jewish  location  of,  171. 
locality  of,  585. 
not  alluded  to  by  Christ,  25. 
Edwards's  account  of  Carib  rites,  79. 
Edwards,  Jonathan,  ideas  of  hell,  516. 
Egede's  account  of  Greenland,  71. 
Egotism  felsely  attributed  to  doctrine  of  future 

life,  650. 
Egyptian  and  Greek  notions  compared,  101. 
belief,  according  to  Plutarch,  99. 
cemetery  described,  101. 
doctrine  of  a  future  life,  97. 
Egyptians  believed  in  a  future  retribution,  151. 
significance  of  funeral  rites  of,  101. 
Egyptians'  views  of  future  state  of  the  soul,  56. 
Eichhorn's  opinion  of  the  account  of  Eden,  23. 
Eisenmenger,  work  cited,  167, 168, 169. 
Eleazar,  speech  of,  163. 
Election,  doctrine  of,  considered,  553. 
Eleusinian  mysteries,  279. 
Elias  expected  as  the  forerunner  of  the  Messiah, 

169. 
Elijah  and  Elisha,  miracles  performed  by,  146. 
Elisout,  meaning  of,  101. 
Elvin,  Council  of,  439. 
Elysian  and  Tartarean  kingdoms,  62. 
Elysian  Fields,  where  located,  178. 
Elysium,  178. 

of  Greenlanders,  71.- 
Hispaniolians,  79. 
Kamtschadales,  70. 
Emanation  and  creation,  distinction  between,  58. 

theory  of,  untenable,  5. 
Emancipation  of  the  flesh,  613. 
Embalming,  Diodorus's  views  of  the  custom  of, 

100. 
Embalming,  known  to  Canary  Islanders,  99. 
Peruvians,  99. 
motives  for,  97. 
origin  of,  72. 
process  of,  98. 
reasons  for  custom,  100. 
Emerson,  quotation  from,  51,  64,  607. 
Empedocles,  doctrines  taught  by,  191. 
End  of  all  things  believed  in  by  many  nations, 

216. 
Endor,  magical  spells  of  the  Witch  of,  153. 
English  Church,  doctrine  of,  446. 


Enoch,  apocryphal  book  of,  252. 

Epictetus,  quotation  from,  489. 

Epicureans'  doctrine  of  existence  of  the  soul,  623. 

Epicureans,  their  belief  concerning  death,  196. 

Epigenesis,  theory  of,  13. 

Epiphanius's  description  of  complaints  of  Satan, 

223. 
Episcopal  Church,  theory  of  salvation  held  by, 

563. 
Epistle  to  Hebrews,  brief  sketch  of,  240. 

design  of,  240. 
Epistle  of  James,  a  review  of,  244. 

Jude  analyzed  and  considered,  245. 
Philippians  considered,  289. 
Erebus,  179. 

Erigena,  doctrines  held  by,  59. 
Erskine's  account  of  the  belief  of  the  Feejees,  12'. 
Eschatology,  220. 
Esquimaux  paradise,  210. 

view  of  a  future  state,  71. 
Essenes,  doctrine  of  the,  162. 
Ethics  of  the  doctrine  of  a  future  life,  646. 
Ethiopian  mode  of  preserving  the  dead,  99. 
Ethnic  thoughts  concerning  a  future  Kfe,  68. 
Etruscan  doctrine  of  a  future  life,  93. 
Euripides,  quotation  from  a  tragedy  of,  472. 
Eusebius,  Eccl.  Hist.,  notice  of,  502. 
quotation  from,  404. 
statement  of,  257. 
Evangelical  churches,  doctrine  held  by,  563. 
Evangelists,  honesty  of  the,  349. 
Everlasting,  use  of  the  word,  323. 
Ewald,  notice  of,  250. 

opinions  of,  with  regard  to  Book  of  Genesis, 

21. 
view  of,  concerning  Adam's  sin,  268. 
Existence,  future,  of  the  soul,  arguments  in  favor 

of,  54. 
Existence,  previous,  the  origin  of  souls,  6. 

three  circles  of,  85. 
Expenses  incurred  in  the  celebration  of  the  Mys- 
teries, 423. 
Ezekiel,  vivification  of  the  dry  bones  in  the  Book 

0^147 
Ezra,  Fourth  Book  of,  contents  of,  251. 

Faber,  reference  to  works,  462. 

Fairies,  realm  of,  585. 

Faith,  in  Christ,  utility  of,  343. 

meaning  of.  as  used  by  St.  Paul,  275. 
Fallen  angels,  doctrine  of,  not  of  Christian  origin, 

246. 
Family,  Brahmins  and  Buddhists  believe  in  one 

cosmic,  107. 
Faraday,  16. 

arguments  of,  634. 
Fathers  of  the  Greek  Church,  doctrines  of,  401. 
Feejee,  anecdote  of,  82. 

belief  in  more  deaths  than  one,  212. 
Islanders,  customs  of,  70. 
Feralia  and  Parentalia  festivals,  193. 
Festival  for  the  dead,  137. 


668 


INDEX. 


Festivals,  sacred,  of  the  ancients,  454. 
Feuerbach,  20. 

a  Saracenic  metaphysician,  637. 
comparison  by,  505. 
teachings  of,  630. 
thoughts  on  death,  81. 
Fielding,  on  transmigration  of  the  soul,  486. 
Fire  an  emblem  to  the  Jews,  321.  • 

destruction  of  world  by,  248. 

not  taught  in  Old 
Testament,  322. 
First  resurrection  according  to  the  Apocalypse, 

260. 
Flourens,  on  amount  of  life  on  the  globe,  14. 
FlUgge,  his  history  of  doctrine,  of  future  life,  &c., 

429,  497. 
Foptenelle  On  Plurality  of  "Worlds,  604. 
Foster,  John,  description  of  eternal  punishment, 

533. 
Fountain  of  immortal  youth,  213. 
Fourier's  doctrine  of  immortality,  63. 
Franciscans  and  Dominicans,  418. 
Freethinkers,  615. 

Free  will,  doctrine  of,  considered,  554. 
Friends,  recognition  of,  in  a  future  life,  567. 
Frothingham,  N.  L.,  translation  from  Rlickert, 

203. 
Fulguratiou  and  emanation,  distinction  between, 

12. 
Funeral  rites  of  Egyptians,  significance  of,  101. 

Indians,  74. 
Future  life,  analogical  argument  for,  41. 

ancient  Hindu  doctrine  of,  105. 
apparent  claims  of  justice,  proof  of; 

47. 
arguments  in  favor  of  the  belief  in, 

40. 
barbarian  notions  of,  68. 
belief  in,  how  sustained,  40. 

universally  prevalent,  51. 
upheld  by  authority,  39. 
Brahmanic  and  Buddhist  doctrine  of, 

105. 
Celtic  views  of,  84. 
doctrine  of,  denied,  195. 

how  created,  38. 

in  Ancient  Mysteries,  450. 

in  Apocalypse,  244. 

in  Epistle  to  Hebrews,  229. 

Jesus  concerning,  394. 

taught  by  Jesus,  339. 

spirit-rappers, 
443. 
Druidic  doctrine  of,  83. 
Egyptian  doctrine  of,  97. 
ethnic  thoughts  concerning,  68. 
Etruscan  doctrine  of,  93. 
function  of  conscience,  proof  of,  49. 
Greek  and  Roman  doctrine  of,  175. 
grounds  of  belief  in,  38. 
historical    dissertations    concerning, 
450. 


future  life,  history  of  disbelief  in,  610. 
John's  doctrine  of,  295. 
Mediaeval  doctrine  of,  407. 
Mexican  conceits  of,  72. 
Modern  doctrine  of,  426. 
Mohammedan  doctrine  of,  197. 
•   Negroes'  notions  of,  68. 

New  Testament  teachings  concerning, 

218. 
of  animals,  36. 
patristic  doctrine  of,  394. 
Paul's  doctrine  ofi  264. 
•  Persian  doctrine  of,  127. 

Peter's  doctrine  of,  218. 
psychological  argument  for,  44, 
recognition  of  friends  in,  5S7. 
Romanist  theory  of,  412. 
Scandinavian  doctrine  of,  87. 
Socinian  doctrine  of,  428. 
surmisings  in  favor  of,  49. 
triumph  of  Christianity  in  regard  to, 

393. 
weighty  support  of  belief  in,  47. 
Future  state,  Anaximander's  opinions  of,  56. 

Arab  notions  of,  82. 

earliest  Hebrew  conception  of,  167, 

Esquimaux  views  of,  71. 

New  Zealanders'  ideas  of,  69. 

origin   of  Indian    ceremonies    re* 
lating  to,  76. 

Pope's  notions  of,  56, 

skeptic's  doubts  of,  55. 

Swedenborgian  views  of,  434,  435. 

Gahs,  the  office  of*  the  Persian,  173. 
Garcilaso  de  la  Vega's  account  of  Peruvian  ceme- 
teries, 72. 
Garden  of  Eden,  speculations  concerning,  585. 
Gauls,  customs  of,  81. 
Gehenna,  derivation  of  the  word,  327. 
locality  of,  169. 
meaning  of  the  word,  327. 
term  as  used  by  Christ,  329. 
Genesis,  various   opinions  with   regard  to  the 

Book  of,  22. 
Ghebers,  religion  of  the,  127. 
Ghosts,  fear  of  them  by  the  Africans,  68. 
Giles,  Henry,  quotation  from,  preface,  ii. 
Gilgul,  single  transmigration,  477. 
Gipseys,  their  denial  of  a  future  life,  615. 
Glory,  signification  of  word,  247,  279. 
Gnostic  Christians,  Scripture  of,  175. 
notions,  295. 

sects,  doctrines  held  by,  405. 
God,  worship  of,  344. 
Goethe  on  the  immortality  of  the  soul,  52. 

his  death,  449. 
Goethe's  allusion  to  the  doctrine  of  heaven  and 

hell,  586. 
Gotama,  life  of,  118, 

philosophy  taught  by,  117. 
Gothic  Mysteries,  459. 


INDEX. 


Gottschalk,  death  of,  428. 

reference  to  work,  397. 
Graves,  Hebrew,  155. 
Gray,  Mrs.,  Etruscan  sepulchres,  93. 
Greek  and  Egyptian  notions  compared,  101. 

Roman  doctrine  of  future  life,  175. 
populace,  belief  of,  192. 
authors  borrow  from  the  Persians,  139. 
authors,  description  of  creation  by  early, 

176. 
Church,  doctrine  of,  257. 
personification  of  death,  18. 
philosophers,  tenets  held  by,  191. 
Greeks  and  Romans,  religious  ritual  at  ftineralB, 

193. 
Greeks,  their  views  of  death,  196. 
Greenlanders'  elysium,  71. 
Greenlanders,  infant  burials  among,  82. 
Gregory  the  Great  established  scheme  of  purgap 

tory,  411. 
Griesbach's  translation  of  Jude,  246. 
works  cited,  237,  241,  285. 
Grimm's  description  of  the  devil,  413. 

works  cited,  91. 
Grotefend  on  the  Book  of  Genesis,  22. 

Hades,  326. 

prevalent  notion  respecting,  176. 
use  and  meaning  of  the  word,  326. 
why  souls  were  banished  to,  177. 
Hagenbach,  424,  446,  539,  558. 
•Halley,  on  ghosts  of  departed  quantities,  83. 
Halliwell,  works  of,  quoted,  415,  423. 
Harmony,  true  salvation  is  by,  566. 
Heathen,  their  lost  condition,  448. 
their  salvability,  561. 
writers  on  the  question  of  their  future 
state,  note,  662. 
Heaven,  meaning  of  word,  as  Christ  used  it, 

336,  338. 
Heaven,  not  a  fixed  locality,  337. 
of  Jews  threefold,  266. 
original  destination  of  man,  263. 
Hebrew  conception  of  death,  18. 

state  of  the  dead,  261. 
graves,  155. 

location  of  heaven,  591. 
opinion  of  life,  157.  • 

Scriptures,  antiquity  of,  22. 
Hebrews,  early   unacquainted  with   future  re- 
wards and  JJunishments,  157. 
Hebrews,  doctrine  of  future  life  in  Epistle  to,  229. 
Epistle  to,  by  whom  written,  229. 
object  of,  230. 
Hecker,  Epidemics  of  Middle  Ages,  417. 
Hedge,  Rev.  Dr.,  quotation  from,  6. 

translation  by,  484. 
Hegel,  quotation  from,  604. 
Heine,  on  supersensual  teaching  of  Christian  art, 

392. 
Heine  an  apostle  of  unbelieving  sensualism,  614. 
Hell  aa  conceived  by  various  nations,  251. 


43 


Hell,  critical  history  of  idea  of,  508. 

divisions  of,  according  to  Moslem  creed,  204. 

doctrine  of,  held  by  all  Christendom,  515. 

local,  not  taught  by  Christ,  327. 

locality  of,  169,  520. 

second  death,  260. 
Heraclitus,  saying  of,  471. 
Herder,  153. 

Dialogues  of,  484. 
his  view  of  the  Apocalypse,  258. 
Heresies  condemned  by  the  Fathers,  404. 
Heretics  excommunicated  by  Church  of  Rome,  556. 
Hermogenes,  views  of,  405. 
Herodian's  account  of  apotheosis,  472. 
Herodotus's  account  of  Egyptian  transmigration, 

98.  • 

Hesiod,  illustration  of  size  of  universe  by,  195. 
Hierax,  doctrines  promulgated  by,  404. 
Hieroglyphic  representations  of  the  soul,  99. 
Hilary,  222. 

of  Poictiers,  opinions  of,  257. 
Hindu,  ancient,  doctrine  of  future  life,  105. 
conception  of  heavens  and  hells,  108. 
personification  of  death,  35. 
Hindus,  sacred  books  of,  309. 
Hinnom,  vale  of,  327,  330. 
Hispaniolians,  elysium  of,  79. 
Hitchcock,  Rev.  Dr.,  on  the  resurrection,  504. 
Holy  of  Holies,  heaven  is  the  true,  235. 
Hopkins,  opinion  of  the  state  of  the  wicked,  541. 
House  of  the  Virgin  Mary,  446. 
Hudson,  Rev.  C.  F.,  theory  advocated  by,  546. 
Huidekoper,  on  Christ's  descent  into  Hades,  400. 
Human  race,  its  period  of  existence,  552. 
Humboldt,  opinion  adopted  by,  489. 

quotation  from,.  660. 
Home,  reasonings  of,  612. 
Huygens's  Cosmotheoros  cited,  604. 
Huzvaresch,  130. 

Hyde,  on  religion  of  Medes  and  Persians,  128. 
Hypocrites,  Mohammedan  hell  for,  204. 

Ibbur,  plural  transmigration,  477. 
Idealist,  argument  of,  636. 
Ignorance,  argument  from,  623. 
Immortality,  arguments  in  favor  of  man's,  53. 

of  the  soul,  controversy  in  regard 

to,  431. 
phenomena  supposed  to  be  illustra- 
tive of,  39. 
Index  Expurgatorius,  445. 
Indian  ceremonies  relating  to  a  future  state, 

origin  of,  76. 
Indian  conception  of  death,  17. 
legends,  79. 

rites,  Browne's  account  of,  79. 
Indians,  Wm.  Penn's  account  of,  73. 

similarity  of  funeral  rites  of,  74. 
Indulgences,  sale  of,  426. 
Initiation,  legend  of,  in  Egypt,  456. 
Inquisition,  horrors  of,  424. 
Insufflation,  theory  of,  10. 


670 


INDEX. 


Interment  of  the  King  of  Weir,  69. 
Interpretation  of  the  words  of  Christ,  345. 
Iranians,  religion  of,  127. 
Irenaeus,  discussion  of,  266. 

quotation  from,  405. 

statement  of,  257. 
Irving's  Columbus,  citation  from,  585. 
Islamites,  divisions  of,  197. 

Jacobi,  teaches  that  belief  justifiably  transcends 

science,  638. 
Jacob's  dream  of  the  heavenly  ladder,  265. 
Jahn,  on  the  belief  of  the  Hebrews,  155. 
Jarves,  J.  J.,  his  History  of  the  Sandwich  Islands 

cited,  70,  476. 
Jean  Paul's  burlesque,  28. 
Jerome,  interpretation  by,  272. 

opinion  of  the  death  of  Christ,  227. 
Jesus,  as  described  in  Revelation,  255. 

descent  of,  into  under-w^orld,  reasons  for, 

222. 
mission  of,  not  appreciated  by  the  Jews, 

219. 
name  given  to,  by  Northmen,  88. 
prophesied  his  own  resurrection,  353. 
Jew,  the  Wandering,  34. 

Jewish  belief  in  the  coming  of  the  Messiah,  169. 
Cabbala,  271. 

notions,  resemblance  of,  to  those  of  Per- 
sians, 173. 
phraseology,  how  used  by  Christ,  317. 
prophets,  poetical  style  of,  316. 
sects  at  the  time  of  Christ,  162. 
tradition  concerning  the  Advent  of  Mes- 
siah, 312. 
tradition  relating  to  resurrection,  501. 
Jews  adopted  the  doctrine  of  resurrection,  140. 
ancient,  did  not  believe  in  future  rewards, 

Ac,  328. 
and  Gentiles,  judgment  of,  171. 
bigotry  of,  171. 

borrowed  from  Persian  theology,  132. 
Christians,  and  Persians,  similar  points  of 

belief  with,  173. 
conduct  of,  in  regard  to  Christ's  resurrec- 
tion, 352. 
expectation  of,  in  regard  to  Messiah,  219. 
influence  of,  over  the  disciples  of  Jesus,  219. 
looked  for  a  resurrection  of  the  dead,  170. 
opinions  of,  how  and  when  acquired,  151. 
some  believed  in  transmigration  of  souls, 

218. 
writings  of,  treat  of  metempsychosis,  477. 
Jocelyn,  quotation  from,  506. 
John  and  Philo,  expressions  of,  compared,  300. 
John's  belief  in  an  evil  being,  304. 
conception  of  God,  297. 
doctrine  of  a  future  life,  295. 
John  the  Baptist's  preaching,  burden  of,  336. 
Jonathan  ben  Uzziel,  Targum  of,  328. 
Josephus's  account  of  the  temple,  235. 
Josephus,  doom  of  the  wicked  according  to,  328. 


Josephus,  testimony  of,  162. 

works  of,  cited,  194. 
Judaism  in  the  apostolic  age,  165. 
Judgment  of  the  Jews  and  Gentiles,  171. 
Julian,  oration  of  Emperor,  470. 
Justin  Martyr,  gives  a  passage  in  Jeremiah,  355. 
on  the  resurrection,  492. 

Kamtschadales,  elysium  of,  70. 

Kane,  Dr.,  argument  drawn  from  the  death  of, 

602. 
Kant's  demonstration  of  eternal  life,  50. 
Keyser  on  the  Ileligion  of  Northmen,  90. 
Khizer,  story  of,  the  Wandering  Jew  of  the  East, 

213. 
Kingdom  of  Heaven,  meaning  of  the  term,  332^ 

335. 
Kingsborough's  Antiquities  of  Mexico  cited,  475. 
King,  Rev.  T.  S.,  quotation  from,  562. 
Klopstock,  inscription  on  tomb  of,  344. 
Knapp  on  the  future  state  of  the  heathen,  562. 
Kosmos,  Scandinavian,  Buddhist,  Arabian,  Syrian, 

592,  693. 

Lactantius,  opinions  of,  257. 

notions  of  the  resurrection,  260. 
Lamb,  Charles,  confession  of,  641. 

quotation  from,  210. 
Lampada  tradunt,  theory  of  future  life,  640. 
Lange,  theory  of  soul's  destination,  61. 

on  the  resurrection,  507. 
Lapland  fisherman,  interment  of,  79. 
Lardner,  works  of,  quoted,  405,  699. 
Lares,  signification  of,  193. 
Larvae,  signification  of,  193. 
Lavater,  expression  of  his  yearning  benevolence, 

537. 
Legends,  curious  Indian,  79. 
Leibnitz,  doctrine  of  eternal  monads,  36. 
view  of  the  origin  of  souls,  12. 
Leland's  work  on  Divine  Revelation  characterized, 

451. 
Lemures,  signification  of,  193. 
Leroux,  a  believer  in  transmigration,  483. 
"  Liberal  Christians,"  doctrines  held  by,  564. 
Liebig,  Animal  Chemistry,  referred  to,  504. 
Life,  Bichat's  definition  of,  20. 

Herbert  Spencer's  definition  of,  21. 
signification  of,  373. 
Light  and  darkness,  origin  and  meaning  of  the 

terms,  311. 
Lightfoot,  164, 167, 168, 169, 170,  227. 
Llywarch,  elegies  of,  84. 

Lobeck,  reference  to  his  Aglaophamus,  408,  451. 
Local  fate  of  man  in  the  astronomic  universe, 

579. 
Locke's  controversy  with  the  Bishop  of  Worcester, 

495. 
Locke's  remark  to  Stillingfleet,  501. 
Logos-doctrine,  when  developed,  230. 
Logos,  explanation  of,  297. 
Lombard,  Peter,  quotation  from,  422, 


INDEX. 


671 


Longfellow,  description  of  Indian  funeral  rites, 

75. 
Love,  Christopher,  hatefal  saying  of,  514. 
LoTering,  Prof,  theory  of  molecular  spaces,  596. 
Lticke,  citations  from,  174,  250,  253,  255,  296. 
Lucretius's  ideas  of  metempsychosis,  484. 
Luis  de  Granada,  sermon  of,  on  Christ's  descent 

into  hell,  422. 
Lutheran  doctrines,  427. 
Luz,  Jewish  notion  concerning  the  bone,  172. 

Maccabees,  Second,  date  of  Book  of,  159. 
Machines  of  torture  used  during  Middle  Ages,  425. 
Mackay,  Charles,  poem  on  site  of  heaven,  608. 
Macrobius,  account  of  Etruscan  sacrifices,  95. 
commentary  of,  196. 
saying  of,  471. 
Madliava  sect,  belief  of,  113. 
Magianism,  date  of,  174. 
Magian  theology,  133. 
Magi,  belief  of,  143. 

doctrine  of,  according  to  Theopompus,  142. 
taught  the  doctrine  of  the  resurrection,  139. 
Malebranche,  doctrines  of,  13,  36,  631. 
Mamertius  Claudianus,  treatise  by,  633. 
Manichseanism,  whence  derived,  175. 
Manlchfieans,  doctrines  taught  by,  7,  590. 

ideas  of  metempsychosis,  477. 
theological  system  of,  405. 
Mapes,  Walter,  poems  by,  cited,  501. 
Maricopas,  belief  of,  475. 
Marmontel  on  the  future  state  of  the  heathen, 

562. 
Maronites,  their  purchase  of  land  in  heaven,  209. 
Martineau's  exposition  of  the  Logos-doctrine,  299. 

works  referred  to,  259,  278,  623. 
Martineau,  quotation  from,  539. 
Martyrdom  a  demonstration  of  immortality,  643. 
Mass,  celebration  of,  556. 

Massillon,  on  the  small  number  of  the  saved,  440. 
Jiis  singular  and  pernicious  sophistry, 
655. 
Materialism,  mistake  of,  629. 

scientific  argument  from,  625. 
Materialists,  arguments  of,  636. 

doctrines  of,  196. 
Maurice,  on  "  eternal"  punishment,  462. 
Maximus  Tyrius,  Dissertations  of,  194. 
Means  and  ends,  those  of  God  consentaneous,  649. 
Mediaeval  period,  witchcraft  in,  417. 
Meiners's  works  cited,  70,  77,  80, 128, 192. 
Melancthon's  view  of  Christ's  descent  to  hell,  440. 
Memory,  its  powers,  628. 
Meropes,  curious  speculations  of,  215. 
Messiah,  Elias  expected  as  the  forerunner  of,  169. 
expectation  of  Jews  in  regard  to,  219. 
Jewish  belief  in  the  coming  of,  169. 
predictions  in  Old  Testament  concem- 
•      ing,  353. 
prophecy  concerning,  in  Book  of  Daniel, 
149. 
Messianic  doctrine,  how  built  up,  318. 


Metaphorical  language  of  Christ,  325. 
Metempsychosis,  85,  475. 

as  taught  by  Rabbins,  477. 
doctrine    of,   held    by   various 

nations,  475. 
doctrine  of,  of  ancient  date,  190. 
foundation  of  belief  in,  476. 
theory  o^  98. 
Mexican  notions  of  a  future  life,  72. 
Michelet,  J.,  account  of  two  popular  festivals, 

421. 
Michelet,  quotations  from,  407,  416. 

reference  to  works,  414. 
Microscopic  revelations,  598.     • 
Migration  of  souls,  64. 
Millenniam  looked  for  by  the  Christian  Fathers, 

403. 
Millennium  not  taught  by  Paul,  287. 

referred  to  in  the  Apocalypse,  260. 
Milman,  opinion  of,  on  date  of  Gospels,  348. 
Milnes,  Richard  Monckton,  quotations  from,  127, 

661. 
Milton,  his  picture  of  death,  19. 

influence  of  his  "Paradise  Lost"  on  popu- 
lar faith,  509. 
quoted  on  saintly  apotheosis,  471. 
Mind  and  matter,  their  difference,  600,  619. 
Mirabeau,  death  of,  37. 
Miracle-plays,  421. 

Miracles  of  Christ,  proofs  deduced  from,  338. 
Mischna,  173. 

Mission  of  Christ  considered,  231. 
Mithra,  Mysteries  of,  457,  468. 
Mohammedan  doctrine  of  bodily  resurrection, 

493.  « 

Mohammedan  doctrine  of  future  life,  197. 
faith,  cardinal  point  of,  198. 

tenets  of,  197. 
tradition,  500. 
Mohammedanism,  extent  and  power  o^  197. 
Mohammedans,  doctrine  of  salvation  taught  by, 

564. 
Mohammedans,  numerous  sects  among,  198. 
Mohammed,  religion  of,  132. 
Mohammed's  Pond,  204. 
Moloch,  description  of  the  idol,  327. 
Monkish  frauds,  Schoolcraft's  account  of,  72. 
Morality  of  the  doctrine  of  a  future  life,  646. 
More,  Henry,  quotations  from,  431,  447. 

satire  by,  65. 
Mosaic  sacrifices,  were  they  typical?  361. 
Moses  died  out  of  the  Holy  Land,  reasons  why, 

171. 
Moses  ignorant  of  doctrine  of  resurrection,  151. 
Mosheim,  quotations  from,  362,  405,  411,  418. 
Motozallites,  sect  of,  200. 
Mysteries,  celebration  of,  in  Egypt,  468. 
influence  of,  468. 
nature  of,  considered,  450. 
of  Yitzliputzli,  461. 
riot  caused  by,  468. 
spurious,  452. 


672 


INDEX. 


Mysteries,  testimony  of  the  Fathers  concerning, 

451. 
Mystery  exhibited  at  Lisbon,  423. 

meaning  of  the  word,  279. 
Mystics,  faith  of  the  Oriental,  127. 

belief  of  the  Greek,  in  a  future  life,  192. 
Myths,  origin  of  numerous,  206. 
relating  to  heroes,  214. 

N6gas6na's  opinion  of  Nirwfina,  124. 
JNagelfra,  the  myth  of  the  ship,  210. 
Nature,  changes  of,  typified,  454. 

full  of  vitality,  55. 
Neander,  238,  296.  . 

exposition  by,  240. 
objections  of,  305. 
writings  referred  to,  403,  415. 
Neander's  exposition  of  doctrine  of  John,  306. 
illustration  of  original  sin,  11. 
interpretation  of  Paul,  268,  290. 
Necromancy  believed  in  by  Greeks  and  Romans, 

193. 
Nero,  represented  as  the  Beast  in  Revelation, 

254. 
Newman,  John  Henry,  quotation  from,  on  the 

fate  of  the  damned,  519. 
Nowton,  Sir   Isaac,  on   the   compressibility  of 

matter,  601. 
Newton,  Sir  Isaac,  on  the  organs  of  sense,  629. 
New  Zealanders'  ideas  concerning  the  Pleiades,  69. 

of  a  future  state,  69. 
New  Zealand  priests,  incantations  of,  77. 
Norse  conception  of  death,  19. 

mythology,  69. 
North  American   tribes,  belief  of,  in  a  future 

state,  73. 
Northmen,  belief  of,  82. 

religion  of,  how  modified,  87. 
Norton,  Andrews,  opinions  of,  296,  653. 
Norton's  explanation  of  the  word  Logos,  298. 

"Genuineness  of  the  Gospels,"  referred 

to,  471. 
proofs  concerning  Epistle  to  Hebrews, 

229. 
views  respecting  second  advent,  321. 
Novatian,  writings  of,  alluded  to,  401. 
Noyes,  G.  R.,  translation  by,  296. 
Nurnberger  on  the  toctrine  of  migration,  64. 

Obry's  researches  in  Oriental  doctrines  of  a  future 

life,  123. 
Oehlenschlager's  poem  on  Gods  of  the  North,  88. 
Oersted's  Essay  referred  to,  603. 
Ojib ways'  ideas  of  elysium,  74. 
Oken  on  the  origin  of  man,  552. 
Onondagas,  funeral  rites  of,  74. 
Oral  Law,  173. 
Orcus,  mouth  of,  193. 
Organic  life,  conditions  of,  14. 
Oriental  apologue  on  rescue  of  the  damned,  537. 
Orientals  in  love  with  death,  127. 
Oriental  Society,  Jour,  of  American,  108, 110, 113. 


Origen,  text  in  Epistle  to  Hebrews  explained  by, 

233. 
Origen's  exposition  of  Paul's  writings,  270. 
theology,  peculiar  features  of,  396. 
Original  sin,  doctrine  of,  considered,  551. 

explained,  11. 
Orinoco  Indians,  belief  of,  212. 
Ormuzd  and  Ahriman,  the  Principles  of  Good 

and  Evil,  133. 
Ormuzd,  law  of,  136. 
Ossian,  quotations  from  poems  ascribed  to,  80, 81. 

Pagan  errors,  174. 

Paget,  on  assimilation  of  sensations  in  the  brain, 

629. 
Palingenesis,  498. 

Panaetius,  disbelief  in  a  future  life,  192. 
Panspermismus,  12. 
Papias,  tradition  delivered  by,  403. 
Papuans,  rites  of,  79. 
Papyrus  rolls,  .uses  of,  in  Egyptian  mummies, 

102. 
Parable  of  the  Sower,  343. 
Paradise  and  Heaven,  distinction  between,  401. 
location  of,  by  various  nations,  584,  591. 
Parsee  belief  in,  137. 
Parker,  James,  on  pre-existence  of  souls,  43. 
Parker,  Theodore,  50,  655. 
Parsees,  how  they  dispose  of  their  dead,  142. 

religion  of,  127. 
Parsons,  T.  W.,  translation  of  Dante  quoted,  587. 

lines  of,  quoted,  481. 
Passaglia  on  the  Literality  of  Hell  Fire,  589, 
Patagonian  belief,  79. 

Patrick,  dialogue  between  Saint,  and  Ossian,  211. 
Paul,  career  of,  350. 

doctrines  imputed  to,  267. 
doctrine  of  a  future  life,  264. 
doctrines  of,  considered,  268. 
taught  by,  159. 
Paul,  epistles  of,  do  not  intimate  a  millennium, 

287. 
Paul,  extant  writings  of,  fragmentary,  264. 

exultation  of,  at  the  thought  of  second 

advent,  270. 
not  the  author  of  the  Epistle  to  Hebrews, 

229. 
the  word  "justify"  as  used  by,  286. 
Paul's  conception  of  scheme  of  salvation,  283. 

views  of  external  forms  of  Jewish  law,  277. 

resurrection,  287. 
views  when  he  became  a  Christian,  266. 
Penn's,  account  of  the  Indians  used  by  Pope,  73. 
Persian  doctrine  of  a  future  life,  127. 

theology,  correct  epitome  of,  140. 

Jews  borrowed  from,  132. 
resemblance  of,  to  dogmas  of 
other  religions,  172. 
Peruvians,  embalming  known  to,  99.         , 

their  ideas  of  hell,  71. 
Peter,  Epistle  of,  considered,  220. 

expected  the  second  coming  of  Christ,  227. 


INDEX. 


673 


peter,  language  of,  explained,  222. 

Second  Epistle  of,  considered,  246. 
speech  of,  before  the  Jewish  Council,  226. 
teachings  of,  225. 
Peyrere,  Father,  25. 
Pharisaical  doctrines  held  by  some  Christians, 

345. 
Pharisaical  doctrines  of  the  resurrection,  491. 
Pharisaism,  origin  of,  174. 
Pharisees,  belief  of,  163. 
Philo  designates  the  place  of  heaven,  235. 
Epistle  to  Hebrews  ascribed  to,  229. 
Judaeus,  account  of  the  Saviour,  338. 

opinion  of  the  account  of  Eden, 
&c.,  25. 
supposes  Adam  superior  to  all  the  race,  27. 
synopsis  of  the  views  of,  160. 
Philo's  conception  of  God  and  Logos,  297. 

description  of  the  Logos,  300. 
Philostratus,  on  appearance  of  ghost  of  Apollo- 

nius,  193. 
Physiological  argument  in  favor  of  belief  in  a 

future  life,  40. 
Pigott's  Scandinavian  Mythology  cited,  89,  90, 

595. 
Pindar,  views  of,  on  future  life,  182. 
Plato,  argument  of,  considered,  621. 
beUeved  in  transmigration,  188. 
doctrines  of,  185. 
thought  of,  212. 
Platonic  year,  187. 
Platonists,  doctrines  of  the,  196. 

their  location  of  infernal  regions,  590. 
Plattner,  his  hypothesis  of  inner  body,  634. 
Pleiades,  New  Zealanders'  ideas  concerning,  69. 
Pliny,  his  opinion  of  death,  196. 
Plotinus,  doctrine  of,  115. 

quotation  from,  190,  380,  390. 
saying  of,  182. 
Plutarch,  citation  from,  471,  612. 

Egyptian  belief  according  to,  99. 
essay  on  the  Moon,  212,  590. 
remarks  of,  on  embalming,  98. 
Polygnotus,  picture  of  infernal  world  by,  193. 
Pomponius  Mela  on  the  customs  of  the  Gauls,  81. 
Ponce  de  Leon,  search  after  fountain  of  youth,  213. 
Popery  and  Paganism,  408. 

Middleton  on  the  conformity  between,  408. 
Portiuncula,  pilgrimage  to,  417. 
Powell  on  Unity  or  Plurality  of  Worlds,  605. 
Preadamite  racd,  25. 
Predestination,  doctrine  of,  198,  544. 
Prescott's  account  of  belief  of  the  Peruvians,  71. 

Mexican  interments,  73. 
Priestley's  views  of  the  resurrection,  503. 
Prometheus,  myth  of,  considered,  10. 
Psychological  argument  in  fiivor  of  a  future  life, 

44. 
Psychopannychians,  60,  431. 
Punishment,  endless,  not  taught  by  Jesus,  527. 
eternal,  theory  of,  considered,  542. 
Purgatory,  account  of,  by  Bede,  411. 


Purgatory,  as  understood  by  early  Christians,  401. 
doctrine  of,  404. 

known  to  the  Jews,  410. 
feast-day  of,  kept  by  Roman  Catholic 

Church,  410. 
Pagan  belief  in  doctrine  of,  409. 
prevalence  and  progress  of  doctrine 

of,  409. 
Roman  Catholic  doctrine  o^  137. 
scheme     of,    established     by    Pope 
Gregory,  411. 
Pythagoras,  explanation  of  an  earthquake  by, 

193. 
Pythagoras  taught  doctrine  of  transmigration, 

483. 
Pythagoreans,  custom  of,  374. 

Quarrel  between  Paul  and  Barnabas,  390. 
Queen,  immortal  longings  of  Egypt's  dying,  651. 
Quenstedt  denies  any  intermediate  state  of  souls, 

note,  439. 
Questions  asked  Jesus  by  the  Sadducees,  150. 

Rabbi  Chebbo's  reasons  for  interment  in  the  Holy 

Land,  170. 
Rabbi  Jeremiah's  request  for  his  burial,  170. 
Rabbi  Jochanan,  dying  words  of,  167. 
Rabbin,  reasoning  of  a,  499. 
Rabbinical  adherence  to  Pharisaical  ritual,  168. 
comparisons,  234. 
doctrine  of  future  life,  165, 168. 
ideas  of  metempsychosis,  477. 
interpretations,  353. 
narrative,  171. 
writings,  164. 
Rabbinism  of  Gamaliel,  317. 
Racovian  catechism  burned,  445. 
Radbod  refuses  baptism,  542. 
Rammohun  Roy,  114. 
Rationahsm,  437. 

Rawlinson,  theory  promulgated  by,  141. 
Reabsorption,  argmnents  in  favor  of,  56. 

prevalent  opinion 'in  India,  56. 
theory  of,  55. 
Recognition  of  friends  believed  by  Hebrews,  569. 
implied  in  New  Testament, 

573. 
in  future  life,  567. 
taught  by  Jesus,  574. 
recapitulation     of    argu- 
ment, 576. 
Recurrence,  theory  of,  62. 
Redemption  as  taught  by  the  Fathers,  399. 

by  Blood  of  Christ,  meaning  of,  257. 
by  death  of  Christ,  explained,  224. 
different  explanations  of,  364. 
doctrine  of,  as  taught  by  John,  310. 
New  Testament  doctrine  of,  226. 
theory  of,  considered,  559. 
Reformation,  consequences  of,  427. 
Relationship  of  future  life  with  the  present,  648. 
Rehabilitation  of  the  senses,  614,  651.  , 


674 


INDEX. 


Religious  ritual  at  funerals  among  the  Greeks 

and  Romans,  193. 
Rephaim,  etymology  of  the  word,  153. 
Resurrection  according  to  Paul,  293. 

Augustine's  opinion  of,  492. 
aim  of  Christ's,  309. 
Burnet's  views  regarding,  506. 
Chrysostom's  writings  on,  492. 
doctrine  of,  60. 

adopted   by  the   Jews, 

140. 
taught  by  the  Magi,  139. 
the  Moslem  creed,  201. 
whence  derived,  326. 
element   of  the  Avestan    religion, 
141. 
•      •  historic  argument  for,  351. 

ideas  of  nations  in  regard  to,  210. 
Justin  Martyr  on,  492. 
moral  symbolic  application  of,  365. 
Moses  ignorant  of  doctrine  of,  151. 
New  Testament  teachings  concern- 
ing, 496. 
of  Christ,  226,  346,  358,  369. 

logical  significance  of,  367. 
our  belief  in  the  fleshly, 

370. 
proof  of,  352. 
the  dead,  158. 

expected  by  the  Jews, 

170. 
&c.,  phrases    used    by 
Christ,  324. 
the  flesh,  488. 
Paul's  views  of,  287. 
Peruvian  belief  in,  72. 
Pharisaical  doctrine,  491. 
TertuUian's  work  on,  492. 
where  expected  to  take  place,  172. 
Restorationlsts,  belief  of,  564. 
Retributive  life  after  death  not  taught  in  Old 

Testament,  151, 
Revelation,  characteristics  of  Book  of,  253. 
Richter,  J.  P.,  vision  of  annihilation,  659. 

can  ephemera  have  a  moral  law? 

656. 
faith  in  immortality  not  selfish,  651. 
Ritter's  History  of  Philosophy,  reference  to,  489. 
opinion  of  the  doctrines  of  Aristotle,  191. 
Roman  Catholic  views,  284. 

theory  of  future  life,  412. 
ceremony  of  beatification  and 

canonization,  471. 
Church,  doctrines  of,  408. 

resurrection  as  taught 

by,  500. 
theory  of  salvation  held 
by,  563. 
Romulus,  belief  of  the  Romans  concerning,  469. 
Ruah,  significations  of  the  word,  156. 
Ruskin,  description  of  church-paintings,  421. 
on  poplars  in  under-world.  208. 


Sacrifice,  Sclavonian.  82. 

Sacrificial  terms,  &c.  used  by  the  apostles  ex- 
plained, 227. 
Sadducees,  belief  of,  162. 

Christ  reasons  with,  340. 
Jesus'  reply  to  the,  149. 
Saiva  school,  doctrines  of,  113. 
Salvation  as  understood  by  the  apostles,  359. 
Brahmanic  method  of,  112. 
by  ritual  works  exhibited  everywhere, 

555. 
five  theoretic  modes  of,  550. 

recapitulated, 
566. 
is  by  harmony,  566. 
personal,  a  doctrine  of  Paul,  292, 
various  modes  of,  specified,  564. 
Sammael,  the  angel  of  death,  18, 165. 
Sandwich  Islanders,  custom  of,  476. 
Sankhya  Karika,  111,  114, 124. 

philosophy,  114. 
Sassanian  dynasty,  130.  * 

Satan  as  represented  in  the  Talmud,  259. 

chase  of  soul  by,  660. 
Satirists,  615. 

Saurin,  discourse  on  Hell,  540. 
Sawyer,  Rev.  T.  J.,  quotations  from,  535. 
Scandinavian  doctrine  of  a  future  life,  87. 
Scandinavians  commit  suicide,  why  and  when,  92. 
Scape-goat,  sacrifice  of,  361. 
Schlegel,  investigations  of,  133. 

quotation  from,  618. 
Schleiermacher,  650. 
Schoettgen,  illustrations  of,  166. 

reference  to,  168,  170,  227,  235,  272, 
338. 
Schoolcraft's  account  of  monkish  frauds,  72. 
Indians,  74,  76,  79. 
reference  to,  214. 
Scott's  description  of  JSrmungandur,  88. 
Scriptures  taken  in  a  double  or  mystic  sense,  158. 

Zoroastrian,  129, 
Second- Adventists,  sect  of,  403. 
Second  advent,  Christ's  teachings  on  this  point, 

320. 
Second  advent,  predictions  of,  319. 
Self,  fishing  up  pearl  of,  in  God,  649. 
Self-universalization,  125. 
Senators  of  heaven,  95. 
Seneca,  contradictory  passages  in  his  works,  19a 

satire  0^  473. 
Septuagint  translation,  236. 

version,  Hebrew  doctrines  in,  159. 
Sepulchres  of  Etruria,  93. 
Sheeahs,  sect  of,  197. 
Sheol,  signification  of,  152, 154,  236. 
Shrouded  gods,  95. 
Shungie,  anecdote  of,  69. 
Siamese  Buddhists,  superstitions  of,  209. 
Sibylline  Oracles,  251. 

reading  of,  forbidden,  445. 
Silo,  inquiries  of,  414. 


INDEX. 


675 


Sin,  effects  of,  345. 

fruit  of,  death,  in  what  sense,  375. 
Jewish  belief  concerning  the  penalty  of,  167. 
not  the  origin  of  physical  death,  383. 
original,  how  explained,  11. 
Tarious  meanings  of  the  word,  382. 
Sioux.  Charlevoix's  account  of,  73. 
Sismondi,  describes  a  representation  of  hell,  421. 
Skepticism  of  the  ancients  exemplified,  207. 
Skeptic's  views  of  a  future  state,  55. 
Socinian  doctrine  of  a  future  life,  428. 
Sonora  Indians,  belief  of,  208. 
Soul,  its  eternity  considered,  635. 

African  belief  in  survival  of,  68. 
arguments  in  favor  of  its  futxire  existence, 

54. 
as  conceived  by  the  Greeks  and  Romans, 

175. 
Bushman  ideas  of,  68. 
capable  of  endless  progress  if  not  arrested, 

49. 
different  rendering  of  the  Hebrew  word, 

147. 
discussion  of  its  derivation,  4. 
existence  of,  believed  by  tlie  Hebrews,  152. 
has  a  life,  340. 

hieroglyphic  representations  of,  99. 
its  elements,  618. 
nature  of,  according  to  Leibnitz  and  others, 

620. 
speculative  theory  of  origin  of,  12. 
superiority  of,  inferred,  45. 
theory  of  destination  of,  53,  67. 
origin  of,  3. 
Souls  created  by  power  of  God,  9. 
doctrine  of  the  fall  of,  7,  8. 
intermediate  state  according   to  Moslem 

faith,  201. 
pre-existence  of,  6. 
propagation  of,  11. 
transmission  of,  10. 

received  by  the  Jews,  218. 
South  Sea  Islanders,  belief  of,  72. 
South's  opinion  of  Adam  and  Paradise,  28. 
Spanish  monks'  account  of  the  religion  of  the 

pagans  to  be  distrusted,  72. 
Spencer,  Herbert,  28, 124. 
Spiegel,  129, 137, 139, 140. 

era  of  Zoroaster  according  to,  128. 
Spiers,  treatise  by,  633. 
Spinoza,  on  unity  and  multiplicity,  123. 

doctrines  of,  632. 
Spirit-rappers,  doctrine  of  fatore  life  taught  by, 

443. 
Spirit-world,  locality  of,  590. 
Spring,  Dr.  Gardiner,  on  condemnation  of  the 

wicked,  547. 
Spring,  Dr.  Gardiner,  opinions  of  future  punish- 
ment, 514. 
Spurgeon,  description  of  agonies  of  damned,  518. 

says  death  is  a  Medusa's  head,  623. 
Squier's  account  of  Indian  customs,  78. 


Squier's  account  of  Mexican  goddess,  72. 
Squier,  reference  to  works,  212. 
St.  Brandon's  voyage,  591. 
St.  Patrick's  Purgatory,  588. 
Sterling,  prayer  of,  343. 
Stillingfleet,  Locke's  remark  to,  500. 
Stoics  believed  in  final  destruction  by  fire,  248. 
doctrines  taught  by,  192. 
taught  the  resurrection  of  the  flesh,  489. 
Strauss,  argument  of,  against  immortality,  630. 
Stuart,  Moses,  151,  254,  256. 

on  the  Apocalj'pse,  215. 
Isaac,  translation  of  Greppo's  essay,  102. 
Suetonius,  quotations  from,  182,  452. 
Sufis,  sect  of,  127, 198. 
Suicide  of  Africans,  80. 
Sunnees,  sect  of,  197. 
Supererogation,  works  of,  556. 
Survival  of  the  soul,  African  belief  in,  68. 
Swedenborg,  doctrines  promulgated  by,  431,  634. 

doctrines  in  regard  to  souls  of  brutes, 
35. 

on  origin  of  soul,  14. 

system  of  theology,  436. 

views  of  future  life,  434. 
Swinden  on  the  Nature  of  Hell  cited,  592. 
Syrian  Mysteries,  458. 

Taliesin,  the  Welsh  Bard's,  opinion  of  a  future 

state,  85. 
Talmud,  164. 

death  of  Adam  according  to,  27. 
quotations  from,  168. 
Talmudists  believed  in  pre-existence  of  souls,  166. 
doctrine  of,  9. 

their  conception  of  death,  18. 
Tartarean  and  Elysian  kingdoms,  62. 
Tartarus,  account  of,  292. 

belief  in  punishments  of,  178. 
locality  of,  587. 
Taylor,  Isaac,  theory  of  another  life,  65,  66,  592. 

treatise,  quotation  from,  453. 
Taylor,  Jeremy,  argument  of,  411,  621. 

ideas  of  hell,  516. 
Teleologist,  God  no  mere,  649. 
Temple,  symbolic  arrangement  o^  2-35. 
Tertullian,  dogmatism  of,  9. 

on  the  coming  of  Christ,  258. 
quotation  from,  513. 
Tertullian's  doctrine  of  Traduction,  10. 

ideas  of  the  state  of  damned,  516. 
on  the  resurrection,  492. 
Testament  of  the  Twelve  Patriarchs,  Book  o^ 

250. 
Tetzel,  John,  426. 
Theodoret,  interpretation  by,  270. 
Theological  argument  for  future  life,  46. 
Theology,  beginning  of  vital,  133. 

correct  epitome  of  old  Persian,  140. 
of  Druids,  synopsis  of,  85. 
of  the  East,  57. 
Theories  of  soul's  destination,  53,  67. 


676 


INDEX. 


Theories  of  soul's  origin,  3. 

Thiasse,  eyes  of,  become  stare,  69. 

Thoreau,    transmigration   of  wine-bibbers  into 

frogs,  486. 
Thor,  kills  JSrmungandur,  92. 
Thorpe's  Northern  Mythology,  88. 
Thought  defined,  630. 

Tombs,  sculptures,  Ac.  on  walls  of  Egyptian,  102. 
Tophet,  327. 

Traduction,  import  of  the  doctrine,  10. 
Transmigration  among  the  Egyptians,  103. 

believed  by  Plato,  188. 

Herodotus's  account  o^  98. 

of  souls,  475. 

origin  of,  476. 

received  by  the  Jews,  218. 
Transmission  of  souls,  10. 
Trapp,  Joseph,  quotation  from  poem  by,  510. 
Truth,  power  of,  344. 
Tucker,  Abraham,  58,  500. 
Tucker's  idea  of  recurrence  of  souls,  63. 
Tupper  thinks  the  moon  is  hell,  592. 
Turkish  heaven,  210. 

Under-world,  date  of  conception  of,  173. 

location  of,  586. 
Unitarian  doctrine  of  the  death  of  Christ,  356. 
Unitarianism,  tenets  of,  considered,  243. 
Unitarians,  belief  of,  564. 
Unitarian  views,  283. 
Universalism,  first  form  of,  551. 

four  forms  of,  429. 

objections  to  doctrine  of,  559. 

origin  of,  563. 
Universalist  doctrhie  of  future  life,  429. 
doctrines,  defenders  of,  429. 
Universalists,  doctrine  of  modern,  564. 
Universal  salvation  considered,  557. 
doctrine  of,  291. 
Universe,  Egyptian  divisions  o)^  103. 
immensity  of,  596. 
porosity  of,  597. 
Unregenerate,  fate  of,  according  to  Paul,  291. 
Upham,  Edward,  account  of  Buddhism,  119. 
Uses,  three,  of  doctrine  of  future  life,  649. 

Valhalla,  belief  of  Northmen  with  regard  to,  82. 

description  of,  89. 
Vans  Kennedy,  on  ancient  mythology,  87. 
works  cited,  107, 112,  212. 
Vedic  hymns,  their  import,  106. 
Veil,  considered  the  lowermost  heaven,  234. 
Version,  false  reading  in  the  common,  223. 
Vicentius  Victor,  doctrine  taught  by,  9. 
Villani,  description  of  a  representation  of  hell  by, 

421. 
Virgin,  a  machine  of  torture  so  called,  425. 
Vitality,  nature  full  of,  55. 
Volney's  Ruins  cited,  595. 
Voluspa,  91. 


Wagner,  Hermann,  death   from    the    scientiflo 

stand-point,  31. 
Watts  exposes  a  pious  fraud  in  Burnet,  548. 
Webster,  Daniel,  on  heart's  faith  against  intellect's 

doubts,  645. 
Westergaard,  on  Zoroastrian  documents,  129. 
Whewell,  reference  to  works,  583. 

refutation  of  certain  doctrines,  11. 
theory  promulgated  by,  604. 
White,  J.  Blanco,  letter  on  miracles,  369. 
Whitney,  Prof.  W.  D.,  129. 

translation  of  Morality  of 
Vedas,  105. 
Whittier,  John  G.,  quotation  from,  449. 
Wigand,  Dr.,  Duality  of  Mind  by,  484. 
Wilson,  H.  H.,  religion  of  Hindus  referred  to,  475. 
translation  of  Rig  Veda,  105. 
J.  L.,  account  of  African  superstitions,  68. 
Winnebagoes'  opinions  of  future  life,  74. 
Wisdom,  date  of  Book  of,  159, 
Witchcraft  in  the  mediaeval  period,  417. 
Wittenberger's  views  of  Christ's  descent  to  hell, 

440. 
Women  have  a  place  in  heaven,  210. 

old,  Mohammed's  saying  of,  211. 
Wordsworth,  quotation  from,  600. 
World,  the  word  used  by  John  in  two  senses,  308. 
Wotton,  Sir  Henry,  quotation  from,  556. 

view  of  future  existence  of 
Souls,  45. 
Wright's  Essay  on  the  Legends  of  Paradise,  &c., 

688. 
Wright,  Thomas,  antiquarian  works  of,  414. 
works  edited  by,  421. 

Xenophon,  dying  speech  of  Cyrus  according  to, 

194. 
Xerxes,  wept  at   thought  of  mortality  of  his 

army,  651. 

Yama,  signification  of,  17. 
Ymer,  Scandinavian,  135. 
Young,  Edward,  quotations  from,  506,  539. 

Zeal  of  early  confessors  of  Christianity,  390. 
Zend  and  Sanscrit,  affinities  of,  129. 
Zend-Avesta,  128. 
Zincali,  615. 
Zohar,  the,  271. 
Zoroaster,  era  of  the  first,  174. 
prayer  of,  326. 

religion  promulgated  by,  127. 
Zoroastrian  doctrine  of  bodily  resurrection,  490. 
scriptures,  129. 

but  partly  known  to  us, 
139. 
system,  antiquity  of,  132, 140. 
Zoroastrians,  their  mode  of  treating  the  dead, 

142. 
Zwingle  opposed  by  Luther,  446. 


LITERATUKE 


OF    THE 


DOCTRINE  OF  A  FUTURE  LIFE 

OB, 

A  CATALOGUE  OF  WOEKS 

RELATING   TO   THE 


THE  TITLES  CLASSIFIED,  AND  ARRANGED  CHRONOLOGICALLY.  WITH  NOTES, 
AND  INDEXES  OF  AUTHORS  AND  SUBJECTS. 


By  EZRA  ABBOT.      * 

FORMING  AN  APPENDIX  TO  THE 

HISTOEY  OF  THE  DOCTRINE  OF  A  FUTUEE  LIFE, 

BY 

WILLIAM  R.  ALGER. 


NEW  YORK: 
W.  J.  WIBDLETON,  17   MERCER  ST. 

1867. 


PREFACE. 


The  present  bibliography  was  commenced  more  than  three  years 
ago.  Though  the  principal  part  of  my  time  was  then  occupied,  as  it 
has  been  since,  by  other  engagements,  I  supposed  that  the  work  might 
be  finished  in  three  or  four  months.  The  delay  has  been  caused  in 
part  by  circumstances  merely  personal,  but  chiefly  by  the  fact  that  the 
•researches  necessary  to  render  the  catalogue  even  tolerably  complete 
and  accurate  were  far  more  extensive  than  I  had  anticipated. 

In  deciding  upon  the  form  of  the  bibliography,  I  could  not  hesitate 
to  prefer  a  classed  catalogue,  with  the  titles  in  each  section  arranged 
chronologically.  The  literature  embraced  in  it  relates  to  so  great  a  variety 
of  interesting  topics,  that  the  advantage  of  a  suitable  classification  is 
manifest.  The  chronological  arrangement  in  each  class,  by  bringing 
together  the  publications  which  belong  to  particular  controversies  and 
to  particular  periods,  must  greatly  facilitate  historical  investigation. 
Such  a  catalogue  is  in  itself  almost  a  history ;  it  is,  at  least,  an  his- 
torical chart. 

Classed  catalogues  must  indeed  be  very  imperfect,  and  their  use  is 
attended  with  some  inconveniences.  But  their  principal  defects  may 
be  supplied  by  alphabetical  indexes  of  authors  and  subjects. 

In  the  present  catalogue,  the  titles  under  most  of  the  important 
heads  are  divided  into  two  series, — works  devoted  to  the  history  of  opi- 
nions on  a  particular  subject  being  separated  from  those  which  treat  of 
the  subject  itself.  In  each  series,  the  chronological  place  of  a  title 
is  determined  by  the  date  of  the  first  edition  of  the  book,  when 
known,  except  in  the  case  of  authors  who  flourished  before  the  inven- 
tion of  printing. 

The  scheme  of  classification  is  exhibited  at  the  end  of  the  Preface. 
Further  explanations  will  be  found  under  several  of  the  subdivisions 
in  the  body  of  the  work. 

The  subjects  embraced  in  the  bibliography — the  Nature,  Origin,  and 
Destiny  of  the  Soul — belong  partly  to  philosophy,  and  partly  to  reli- 
gion.    They  are  accordingly  discussed,  not  only  in  the  special  treatises 

679 


680  .      •  PREFACE. 


relating  to  them,  but  in  general  works  on  metaphysics,  on  natural 
religion,  on  Christian  doctrines,  and  on  various  religions  and  supersti- 
tions. The  question  of  materialism,  and  the  distinction  between  the 
human  and  the  brute  mind,  are  also  treated  of  by  writers  on  physio- 
logy and  natural  history.  To  include  in  the  catalogue  all  these  general 
works  was  of  course  impracticable,  but  many  of  the  more  important 
have  been  noticed.  This  is  particularly  the  case  in  that  part  of  the 
bibliography  which  relates  to  the  opinions  concerning  the  soul  and  its 
destiny  which  have  prevailed  among  heathen  nations.  Here,  the  titles 
of  a  large  number  of  works  have  been  inserted  which  are  of  interest 
as  illustrating  not  only  the  special  subjects  of  the  catalogue,  but  the 
history  of  religion  in  general,  in  its  various  forms.  That  works  on  the 
Hindu  philosophy  and  religion  have  been  given  with  a  good  degree 
of  fulness  will  not  excite  surprise,  since  the  doctrine  of  transmigration 
lies  at  the  centre  of  both  Brahmanism  and  Buddhism.  The  books  held 
sacred  by  the  followers  of  Confucius,  on  the  other  hand,  contain  very 
little  concerning  the  future  life,  a  subject  on  which  that  philosopher 
discouraged  inquiry ;  but,  for  the  convenience  of  the  student  who  may' 
wish  at  least  to  verify  that  remarkable  fact,  it  appeared  desirable  to 
include  them  in  the  catalogue. 

As  to  special  treatises  on  the  subjects  of  the  bibliography,  written  in 
Greek  or  Latin,  or  in  the  principal  languages  of  Europe  (except  those 
of  the  Slavic  family),  I  have  intended  ,to  admit  the  titles  of  all  of  any 
importance  which  have  fallen  under  my  notice,  or  which  I  have  found 
well  described.  This  remark,  however,  does  not  apply  to  a  few  classes 
of  works  only  incidentally  connected  with  the  proper  subjects  of  the 
catalogue, — as  those  on  Death,  the  Descent  of  Christ  to  Hades,  the 
Kesurrection  of  Christ,  and  Modern  "Spiritualism," — under  which 
heads  merely  a  selection  of  titles  is  professedly  given.  Single  sermons 
have  been  for  the  most  part  omitted,  unless  the  production  of  eminent 
writers,  or  belonging  to  a  controversy,  or  remarkable  for  some  pecu- 
liarity; and  I  have  passed  by  a  few  other  unpromising  pamphlets. 
As  to  Oriental  works,  I  have  for  the  most  part  contented  myself  with 
noticing  the  best  translations. 

While  some  may  regret  that  a  single  pamphlet  has  been  neglected, 
others,  probably,  will  complain  of  excess.  What  is  the  use,  it  may  be 
asked,  of  collecting  the  titles  of  so  many  old,  obsolete  books?  I 
answer,  the  study  of  fossil  remains  in  theological  and  metaphysical 
literature  is  as  interesting  and  instructive  to  the  philosopher  as  palae- 
ontology is  to  the  naturalist.  In  pursuing  his  researches  in  this  field 
one  may,  indeed,  disinter  strange  monsters ;  but  these  representatives 
of  tribes  now  extinct  doubtless  filled  their  place  in  the  economy  of  Provi- 
dence, and  were  suited  to  the  times  in  which  they  appeared,  as  truly  as  • 
the  geological  saurians.  We  marvel  at  the  follies  and  superstitions  of  the 
past ;  but  when  the  philosophy  and  theology  of  the  nineteenth  century 
have  become  petrified,  posterity  may  regard  some  of  their  phenomena 


PREFACE.  681 


with  equal  wonder.  I  have  therefore  aimed  to  give  a  full  exhibition* 
of  the  literature  of  the  subject,  without  partiality  towards  the  old  or 
the  new.  The  catalogue  accompanies  a  ^'History  oi  the  doctrine  of  a 
Future  Life." 

In  collecting  materials  for  the  bibliography,  I  have  been  obliged  to 
take  a  majority  of  the  titles  at  second-hand.  Deeming  it,  however, 
of  great  importance  to  give  as  many  as  possible  from  actual  inspection, 
I  have  explored  for  this  purpose,  as  thoroughly  as  circumstances  would 
permit,  the  Libraries  of  Harvard  College  and  the  Divinity  School  at 
Cambridge,  the  Boston  Public  Library  and  the  Library  of  the  Boston 
Athenaeum,  containing  collectively  about  290,000  volumes,  together 
with  the  smaller  but  valuable  Libraries  of  the  Massachusetts  Historical 
Society,  the  Universalist  Historical  Society,  and  the  American  Board 
of  Commissioners  for  Foreign  Missions.  A  number  of  days  spent  at  the 
Astor  Library  in  New  York,  which  now  possesses  about  120,000  volumes, 
including  far  the  richest  bibliographical  collection  in  this  country, 
afforded  me  the  means  of  adding  considerably  to  the  fulness  and  accu- 
racy of  the  work.  I  am  also  much  indebted  to  several  gentlemen  for 
the  free  use  of  their  valuable  private  libraries,  particularly  to  the  Eev. 
CoNVERS  Francis,  D.D.,  of  Cambridge,  in  whose  remarkable  collection  of 
curious,  rare,  and  valuable  books  I  found  many  works  relating  to  the 
subjects  of  the  catalogue  not  contained  in  the  public  libraries  mentioned 
above.  During  a  recent  visit  to  New  York,  the  courtesy  of  Mr.  William 
GrowANS,  antiquarian  bookseller  and  publisher,  allowed  me  to  examine 
his  interesting  collection  of  works  relating  to  the  Immortality  of  the 
Soul,  a  subject  which  he  has  for  many  years  made  a  specialty.  I  was 
thus  enabled  to  give  from  personal  inspection  the  titles  of  a  consider- 
able number  of  books  before  taken  at  second-hand,  and  of  a  few  which 
were  new  to  me.  For  the  convenience  of  some,  at  least,  who  may  use 
this  work,  I  have  placed  the  letter  H.  after  the  titles  of  such  books 
in  the  catalogue  as  are  found  in  the  Library  of  Harvard  College ;  and 
similar  abbreviations  (explained  at  the  end  of  the  Preface)  are  used  to 
denote  other  libraries  in  which  I  have  met  with  certain  books.  The 
abbreviations  BL.  and  BM.  are  also  occasionally  added  to  the  titles 
of  works  which  I  have  noticed  in  the  printed  Catalogues  of  the 
Bodleian  Library  at  Oxford  and  of  the  British  Museum. 

In  the  course  of  the  investigations  referred  to,  I  have  examined  a  large 
number  oi  periodical  publications,  both  for  the  purpose  of  .obtaining  titles, 
and  of  enriching  the  bibliography  by  references  to  reviews  of  books 
and  to  important  original  articles  relating  to  its  subjects.  Among  the 
publications  of  this  class  which  have  been  consulted  with  advantage, 
though  of  some  only  imperfect  sets  were  at  hand,  are  the  Journal  des 
Savants  (1665-1750,  and  1816-61  only),  the  Acta  Eruditorum  (1682-1776), 
the  History  of  the  Works  of  the  Learned  (1699-1710,  and  1739-41  only),  the 
Nwelle  Letterarie  di  Firenze  (1740-70),  the  Monthly  Review  (1749-1844),  the 


682  PREFACE. 


•Gottingische  gelehrte  Anzeigen  (1753-1860),  the  Jena  Allgemeine  Literatur- 
Zeitung  (1785-1805  only),  Gersdorfs  Leipziger  Repertorium  (1843-60),  the 
Eclectic  Review  (1805-61),  the  Foreign  Quarterly  Review  (1827-46),  the  West- 
minster Review  (1824-61),  ih.e  British- Quarterly  Review  (1844-61),  ih.Q  Revue 
des  Deux  Mondes  (1829-61),  the  Christian  Examiner  (1824-61),  the  Biblical 
Repertory  and  Princeton  Review  (1825-61),  the  American  Biblical  Repository 
(1831-50),  the  Bibliotheca  Sacra  (1844-61),  the  New  Englander  (1843-61), 
the  (Baptist)  Christian  Review  (1836-61),  the  Methodist  Quarterly  Review 
(1848-61  only),  the  Universalist  Quarterly  (1844-61),  the  Church  Review 
(1848-61),  the  Presbyterian  Quarterly  Review  (1853-61),  Kitto's  and  Bur- 
gess's Journal  of  Sacred  Literature  (1848-55  only),  the  Berlin  Jahrbucher  fur 
wissenschaftliche  Kritik  (1827-46),  Fichte's  Zeitschrift  fur  Philosophic  (1837- 
61),  Kraft's  and  Ernesti's  Neue  Theologische  Bibliothek  (1740-69  only), 
Eichhorn's  Allgemeine  Bibliothek  (1787-1801),  the  Theologische  Studien  und 
Kritiken  (1828-61),  lllgen's  and  Niedner's  Zeitschrift  fur  die  historische  Theo- 
logie  (1832-61),  the  Tubinger  Zeitschrift  (1828-40),  Zeller  and  Baur's  Theo- 
logische Jahrbucher  (1842-57),  the  Journal  Asiatique  (1822-61),  the  Journal 
of  the  Royal  Asiatic  Society  of  Great  Britain  (1834-61),  the  Chinese  Repository 
(1832-51),  the  Journal  of  the  American  Oriental  Society  (1844-61),  the  Zeit- 
schrift der  deutschen  morgenldndischen  Gesellschaft  (1847-61),  and  many  others 
which  it  would  be  tedious  to  enumerate. 

The  publications  of  various  Academies  and  learned  Societies,  as  the 
French  Institute,  the  Academies  at  Berlin,  Gottingen,  Munich,  and  St. 
Petersburg,  the  Royal  Asiatic  Society^  and  others,  have  also  been  exa- 
mined, and  have  furnished  important  articles  illustrating  several  topics 
embraced  in  the  bibliography. 

The  principal  bibliographical  works  which  treat  the  subjects  of  the 
present  catalogue  with  much  fulness  are  those  of  Fabricius,  Herrich, 
Bretschneider,  and  Grasse,  the  titles  of  which  may  be  seen  at  the 
beginning  of  Class  III.  Of  these,  Grasse's  Bibliotheca  Psychologica,  pub- 
lished in  1845,  is  the  most  recent  and  the  most  copious.  I  hoped  to 
find  this  work  tolerably  complete  for  the  literature  down  to  that  date ; 
but  it  soon  became  evident  that  the  whole  field  must  be  explored 
anew.  This  is  not  said  in  disparagement  of  that  distinguished  biblio- 
grapher, to  whom  I  gratefully  acknowledge  my  indebtedness.  He  has 
been  occupied  for  the  last  twenty-five  years  with  far  more  important 
labors,  such  as  his  Lehrbuch  einer  allgemeinen  Literdrgeschichte,  and  the 
Tresor  des  livres  rares  et  precieux, — gigantic  monuments  of  German  learn- 
ing and  industry.  The  preparation  of  his  Bibliotheca  Psychologica  he 
would  doubtless  call  a  mere  diversion. 

In  addition  to  the  works  already  mentioned,  some  of  the  other 
authorities  on  which  I  have  relied  for  information  concerning  books 
not  personally  examined  may  be  properly  referred  to.  But  it  is  diffi- 
cult to  determine  where  to  begin  and  where  to  end.  I  must  pass  over 
the  general  bibliographies,  the  works  on  rare  and  curious  books,  those 


PREFACE.  683 


on  anonymous  and  pseudonymous  publications  and  on  early  printed 
books,  the  histories  of  literature,  general  and  special,  and  numerous 
biographical  dictionaries,  to  all  of  which  classes  of  works  it  has  often 
been  necessary  to  have  recourse.  Important  aid  in  the  investigation 
of  the  subject  has  also  been  derived  from  works  on  the  history  of 
philosophy,  some  of  which  are  referred  to  at  the  beginning  of  Class  III. 
Sect.  I. ;  on  the  history  of  various  religions,  for  which  see  Class  III. 
Sect.  II. ;  and  on  the  history  of  Christian  doctrines  and  theological 
controversies,  for  some  of  which  see  Class  III.  Sect.  III. 

In  studying  the  bibliography  of  philosophical  literature,  I  have 
derived  some  assistance  from  the  books  referred  to  in  the  note  prefixed 
to  Class  I.,  and  from  Gumposch's  Philosophlsche  Literatur  der  Deutschen 
(1851).  The  periodical  lists  of  recent  philosophical  works  which  ac- 
company Fichte's  Zeitschrift  have  also  been  of  service. 

The  principal  bibliographies  of  theological  literature  of  which  I  have 
made  use  are  Lipenius's  Bihliotheca  Realis  Theologica  (1685),  Walch's 
highly  valuable  Bihliotheca  Theologica  (1757-65),  the  well-known  works 
of  Noesselt  (1800)  and  Simon  (1813),  Fuhrmann  (1818-21,  and  1836), 
Enslin  and  Loflund  (18.33),  Winer  (1838-42),  Danz  (1843),  Lowndes's 
British  Librarian  (1839-42),  the  Thesaurus  Lihrorum  Rei  Catholicae  (1848- 
50),  Darling's  Cyclopaedia  Bihliographica  (1854-59),  and  the  Dictionnaire  de 
Bibliographic  catholique  of  Perennes  (1858-60),  not  to  mention  several  of 
inferior  note.  I  have  also  examined  Xheile's  Thesaurus  Literaturae  Theo- 
logicae  Academicae  (1840),  and  Fiebig's  Corpus  Dissertationum  Theologicarum 
(1847).  For  patristic  literature  I  have  chiefly  consulted  Cave,  Oudin, 
Du  Pin,  and  Ceillier. 

The  special  bibliographies,  however,  of  philosophy  and  theology  are 
so  defective,  especially  as  regards  the  more  recent  literature,  and  the 
titles^iven  in  them  are  so  often  inaccurate,  that  it  became  necessary  to 
make  extensive  researches  in  the  chief  bibliographical  works  devoted 
to  the  literature  of  particular  nations.  Some. of  these  must  therefore 
be  mentioned. 

For  English  books  I  am  greatly  indebted  to  Watt's  Bibliotheca  Britan- 
nica,  which  has  been  thoroughly  examined  by  the  aid  of  the  Index  of 
Subjects.  (The  author  died  in  1819.)  I  have  also  made  use  of  Lowndes 
and  AUibone,  and  for  the  more  recent  literature  have  derived  informa- 
tion from  the  London  Catalogue  of  Books  for  1816-51,  with  its  Classified 
Index,  and  from  the  British  Catalogue  for  1838-60,  with  the  Publishers' 
Circular,  to  which  it  serves  as  a  guide. 

The  titles  of  most  of  the  American  books  are  given  from  actual 
inspection. 

For  German  literature,  the  richest  of  all,  I  have  used  MeuseFs 
Lexikon  and  Das  gelehrte  Teutschland,  Ersch's  Handbuch,  the  Bucher- 
'Lexilcon  of  Heinsius  with  its  continuations  (for  1700-1856),  and  that  of 
Kayser  with  its  supplements  (for  1750-1858),  together  with  the  full  and 
accurate  semi-annual  catalogues  published  by  Hinrichs.     I  have  also 


684  PREFACE. 


availed  myself  of  the  excellent  bibliography  (not  confined  to  German 
publications)  in  Grersdorf  s  Leipziger  Repertorium  for  the  years  1843-60, 
and  have  occasionally  consulted  the  earlier  volumes  of  the  Repertorium, 
which  began  in  1819. 

For  French  literature  I  have  consulted  the  Bibliotheques  of  La  Croix 
du  Maine  and  Du  Verdier,  the  works  of  Ersch  and  Querard,  the  Litte- 
rature  Frangaise  coniemporaine  by  Querard,  Louandre,  Bourquelot,  and 
Maury,  and  the  excellent  Bihliographie  de  la  France  for  1811-1861,  in  exa- 
mining the  volumes  of  which  down  to  1856  I  have  used  the  classed 
Indexes. 

For  Italian  literature  I  have  examined  the  Bibliografia  Italiana  for 
1835-1846,  with  the  new  Bibliograjia  commenced  in  1861,  and  have 
taken  some  titles  from  catalogues  like  that  of  Gallarini.  The  his- 
tories of  Italian  literature  by  Tiraboschi,  Zaccaria,  and  Lombardi, 
and  various  biographical  dictionaries,  have  also  been  consulted  with 
advantage. 

For  Spanish  bibliography  I  have  chiefly  relied  on  Antonio;  the 
Boletin  hihliogrdfico  espafiol  for  1840-50,  and  the  new  Biblidgrafo,  now  Boletin 
bibliografico,  for  1859-61,  edited  by  Hidalgo,  have  also  been  examined. 

For  Portuguese  authors  I  have  consulted  the  great  Bibliotheca  Lusiiana 
of  Barbosa  Machado,  and  occasionally  the  Diccionario  bibliographico  Portu- 
guez  of  Da  Silva,  of  which  five  volumes  have  thus  far  been  published 
(1858-61). 

For  Dutch  and  Flemish  literature,  I  have  used  Foppens's  Bibliotheca 
Belgica  (1739),  Paquot's  Histoire  litteraire  des  Pays-Bas  (1765-70),  Van 
Abkoude  an4  Arrenberg's  Naamregister  for  1600-1787,  De  Jong's  Alpha- 
hetische  Naamlijst  for  1790-1832,  and  Brinkman's  for  1833-49,  1858-60. 
Snellaert's  Vlaemsche  Bibliographic  for  1830-55  has  also  been  consulted. 

For  Danish,  Norwegian,  and  Swedish  literature,  I  have  examin^  the 
Almindeligt  Dansh-Norsk  Forlagseatalog,  with  its  three  Supplements,  by 
Fabricius,  the  last  published  in  1850;  Nissen's  Norsk  Bog-Fortegnelse, 
with  the  Supplement  by  Arnesen,  for  1814-55 ;  and  the  Svensk  Bok- 
handels-Katalog,  with  its  Supplements,  extending  to  1851.  I  have  also 
consulted  the  Litteraturlexicon  of  Nyerup  and  Kraft,  and  the  excellent 
Almindeligt  Forfatter-Lexicon  by  Erslew  for  1814-40,  with  the  first  volume 
of  the  Supplement,  coming  down  to  1853. 

For  the  later  Jewish  authors,  I  have  depended  mainly  on  Wolfs 
Bibliotheca  Hebrcea  (1715-33),  Furst's  Bibliotheca  Judaica  (1849-51),  Stein- 
schneider's  Jewish  Literature  (1857),  and  his  Catalogus  Librorum  Hebrceorum 
in  Bibliotheca  Bodleiana  (1852-60).  Bartolocci  and  De  Castro  have  ren- 
dered occasional  service. 

For  Oriental  literature  I  have  used  chiefly  the  works  referred  to  in 
the  note  preceding  No.  1404'  in  the  catalogue,  and  in  No.  1496. 

Besides  these  national  bibliographies,  I  have  derived  much  aid  from 
many  special  bio-bibliographical  works,  like  the  Biblioth^que  des  ecrivains 
de  la  Compagnie  de  Jesus  by  the  MM.  Backer,  of  which  five  volumes  have 


PREFACE.  685 


now  appeared;  and  from  numerous  catalogues  of  large  public  and  pri- 
vate libraries,  particularly  classed  catalogues,  such  as  Ilari's  BibliotMi 
puhhlica  di  Siena  (1844-48)  in  7  vols.  4to ;  but  it  would  be  wearisome  to 
enter  into  further  details. 

The  course  which  has  been  pursued  in  regard  to  various  matters  will 
appear  from  an  examination  of  the  catalogue.  In  the  titles  which 
I  have  taken  from  the  books  themselves  the  orthography  and  punctua- 
tion, as  well  as  the  language,  are  scrupulously  preserved.  Insertions  are 
enclosed  iii  brackets,  and  omissions  signified  by  dots.  I  have  also  taken 
pains  to  note  the  number  of  pages,  except  in  works  of  more  than  one 
volume.  Much  time  has  been  spent  in  the  verification  and  correction, 
from  the  best  accessible  authorities,  of  a  large  portion  of  the  titles 
which  I  have  taken  at  second-hand  ;  and  in  the  case  of  these  also,  the 
number  of  pages,  or  sheets,  or  at  least  the  price,  has  been  given  when- 
ever it  could  be  ascertaiifed. 

The  number  of  titles  in  the  catalogue,  though  apparently  less,  ex- 
ceeds 5300,  not  including  those  given  in  the  notes,  which  also  contain 
information  concerning  different  editions  and  translations.  Of  these 
titles,  only  about  1025  are  to  be  found  in  the  Bibliotheca  Psychologica  of 
Grasse. 

Though  much  labor  has  been  expended  on  the  work,  it  is  of  course 
incomplete,  and  must  contain  many  errors,  some  inevitable,  others  the 
result  of  my  own  ignorance  or  inadvertence.  But,  with  all  its  defects, 
I  trust  it  will  prove  useful  to  those  who  are  interested  in  the  investiga- 
tion of  the  important  subjects  whose  literature  it  exhibits. 

In  conclusion,  I  would  express  my  thanks  to  various  friends  for 
valuable  information,  and  in  particular  to  Mr.  Charles  A.  Cutter,  my 
highly  esteemed  and  accomplished  associate  in  the  cataloguing  depart- 
ment of  the  Library  of  Harvard  College,  who  has  taken  a  warm  interest 
in  the  work,  and  has  called  my  attention  to  many  titles  which  would 
otherwise,  probably,  have  escaped  my  notice. 

E.A. 

Cambridge,  Massachusetts,  Jan.  1, 1862. 


44 


CLASSIFICATION. 


CLASS  I. —NATURE  OF  THE  SOUL.  Nob.  1-386«. 

CLASS  II.  — ORIGIN  OF  THE  SOUL.  387-540*. 

Sect.    I.  Comprehensive  Works  ;  Creation,  Traduction.    387-462. 
Sect.  II.  Pre-existence.    463-500.  # 

(APPENDIX.)    Transmigration.    501-540*. 

CLASS  IIL— DESTINY  OF  THE  SOUL.  541-4894. 

Sect.    I.  Comprehensive  Works  on  the  Immortality  of  the  Soul  anC  the 
'     '  Future  Life.     (Argufiients  from  Reason,  or  from  Reason  and  Revelation 

combined.)     541-1253\ 
Sect.  II.  Doctrine   concerning   the   Soul  and  the   Future   Life  among 
Nations  and  Sects  not  CmaariAN.    1264-1992^. 

A.— Comprehensive  Works.    1254r-1301». 
B.— Uncivilized  Nations.    1302-1352. 

1.  In  General.    1302-1305». 

2.  Africa  and  Oceania.     1306-1311. 

3.  Aborigines  of  America.    1312-1319. 

4.  Aborigines  of  India.    1320-1323. 

5.  Ancient  Germans  and  Scandinavians,    1323»-1342«. 

6.  Ancient  Gauls  and  Britons.    (Druidism.)    1343-1352. 

C— Ancient  Egyptians,  Persians,  Hindns  (Brahmanism  and  Buddhism),  Chinese. 

1353-1523. 

1.  Comprehensive  Works.    1353-1353'>. 

2.  Ancient  Egyptians.    1354-1365b. 

3.  Ancient  Persians  and  Modern  Parsis.    1366-1404. 

4.  Hindus.    (Brahmanism  and  Buddhism.)    1404«-1495«. 
6.  Chinese.    1496-1523. 

D.— Ancient  Greeks  and  Bomansj  Etrnscansi    1524-1733*. 

1.  Ancient  Greeks  and  Romans.    1524-1730'>. 

2.  Etruscans.    1731-1733a. 

E.— Jews,  Mohammedans,  Ismailis,  Nusairis,  Drnzes,  Sufis.    1734-1992*. 
1.  Jews.    1734-1962. 

a.  Comprehensive  Works.    1734-1737*. 
h.  The  Old  Testament  and  Apocrypha.    1738-1863. 
(1.)  In  General.    1738-1797*. 
(2.)  The  Pentateuch.    1798-1823. 
(3.)  Other  Books.    1824-1860. 
(4.)  The  Apocrypha.    1861-1863. 
686 


CLASSIFICATION.  687- 


c.  Doctrine  of  the  Later  Jews.    1863^1962. 
(1.)  Its  History.    1863«-1919. 
(2.)  Later  Jewish  Authors.    1920-1962. 

2.  Mohammedans.    1963-1987. 

3.  Ismailis,  Nusairis,  Druzes,  Sufis.    1987«-1992a. 

Sect.  III.  Doctrine    concerning    the    Soul    and    the    Future    Life 
Christum  Theoloqy.     1993-4664. 

A.— Comprehensive  Works  j  Esctatology ;  Biblical  Psychology.   1903-2379. 

1.  Comprehensive  Works ;  Eschatology.    1993-2363I». 

2.  Biblical  Psychology.    2364-2379. 

B,— Death.   2380-246li>. 

1   General  and  Miscellaneous  "Works.    2380-2450*. 
2.  Dance  of  Death.    2451-2461b, 

C— The  Intermediate  State.    2462-2928«. 

1.  Comprehensive  Works.    2462-2599«. 

2.  Sleep  of  the  Soul.    2600-2636. 

3.  Descent  of  Christ  into  Hades ;  Limbo.    2637-27091>. 

4.  Purgatory,  and  Prayer  for  the  Dead.    2710-2928'. 

D.— The  Eesnrrection.    2929-3132^. 

(APPENDIX.)    The  Resurrection  of  Christ.    3133-3181. 

E  — The  General  Jndgment.    3l82-3261o. 

F.— Rewards  and  Punishments  of  the  Future  Life.   3262-4664. 

1.  Comprehensive  Works.    3262-3401. 

2.  Happiness  of  the  Future  Life ;  Paradise ;  Heaven.    3402-3687. 

a.  General  Works.    3402-3597». 

6.  Degrees  of  Blessedness.    3598-3605. 

c.  Recognition  of  Friends.    3606-3672. 

d.  The  "  Beatific  Vision."    3673-3687. 

3.  Hell.    3688-37560. 

4.  Duration  of  Future  Punishment.    3757-4495l>. 

b.  Comparative  Number  of  the  Saved  and  the  Lost.    4496-4510. 

6.  Future  State  of  Infants.    4510a-4583. 

7.  Future  State  of  the  Heathen,  and  of  Heretics,  generally.    4684-4647. 

8.  Future  State  of  certain  Noted  Individuals.    4648-4664. 


APPENDIX. 

I.  Modern  "  Spiritualism"  or  Spiritism  ;  Ghosts,  etc.    4665-4705. 
II.  Nature,  Origin,  and  Destiny  op  the  Souls  of  Brutes.    4706-4894. 


I 


ABBREVIATIONS. 


A.  . 

AB.. 

B.  . 
BA.. 
BL.. 
BM.. 
D.    . 

F.  . 

G.  . 

'H.    . 

MHS. 
U.    . 

s.    . 

8h.   . 

N.D.  . 
N.P.  . 
+  . 
(  ). 
(      ). 

(  ) 


Astor  Library,  New  York. 

Library  of  the  American  Board  of  Commissioners  for  Foreign  Missions, 

Boston. 
Boston  Public  Library. 
Boston  Athenaeum. 
Bodleian  Library,  Oxford. 
British  Museum,  London. 

Library  of  the  Divinity  School  at  Cambridge,  Massachusetts. 
Library  of  the  Bev.  Convers  Francis,  D.D.,  of  Cambridge. 
Collection  (on  sale)  of  William  Gowans,  85  Centre  Street,  New  York. 

(See  Preface,  p.  681.) 
Library  of  Harvard  College,  Cambridge,  Massachusetts. 
Library  of  the  Massachusetts  Historical  Society,  Boston. 
Library   of   the   Universalist   Historical   Society,   deposited  in   Tufts 

College,  Somerville,  Massachusetts. 
Leaves. 

Sheet,  or  sheets. 
No  date. 
No  place. 

"  Pp.  460  +  "  means  460  pages  numbered,  with  others  not  numbered. 
"Pp.  (12),  460"  means  12  pages  not  numbered,  and  460  numbered. 
"  2d  ed.,  London,  (1816,)  1825."  —  Here  the  date  enclosed  is  that  of  the 

first  edition. 
"Gulzot,  Francois  (Pierre  Guillaume)." —  The  portion  of  the  full  name 

thus  enclosed  is  often  omitted. 
Introduces  either  a  chainge  in  the  general  title,  or  some  specification, 

distinguishing  one  volume  from  another  of  the  same  work.     See 

Nos.  211,  1291,  1297,  etc.  in  the  Catalogue. 


The  other  signs  and  abbreviations  will  need  no  explanation. 
688 


LITERATUEE 


DOCTRINE  OF  A  FUTURE  LIFE. 


CLASS  I.— NATURE   OF  THE  SOUL. 


Note.  —  See  also  Class  III.  Sect.  I.,  Sect.  TI.  C— E,  and  Sect.  m.  A.  General  works  on  psychology  and 
anthropology  are  mostly  excluded  from  the  present  catalogue.  For  their  bibliography,  one  may  consult 
Lipenius's  Bibliotheca  Realis  Philosophica  (1682),  Strure  and  Kahle's  Bibliotheca  Philosophica  (1740), 
Ersoh  and  Geissler's  Bibliogr.  Handbuch  der  philoa.  Literatur  der  Deutschen  (1850),  Fortlage's  System  der 
Psychologie  (1855),  I.  38-52,  C.  G.  A.  Freude,  Wegiceiser,  etc.  Bd.  II.  (1859),  together  with  the  principal 
Histories  of  Philosophy,  particularly  those  of  Buhle,  Tennemann,  and  Blakey,  and  the  works  of  Herrich, 
Grasse,  and  others,  described  at  the  beginning  of  Class  III. 


1.  Tertnllianns,  Q.  Septimius  Florens,  fl. 
A.D.  200.  De  Anima  Liber.  ( Opera,  ed.  Oeh- 
ler,  II.  553-650.)    D. 

2.  Gregoriws  Thaumaturgus,  or  Neocsesa- 
ritnsis,fL.  a.d.  254.  De  Anima  Disputatio,  ad 
Tatianum.  Gr.  and  Za«,  (Opera,  Paris.  1622, 
fol.,  pp.  42-47.)    H. 

Cave  regards  this  treatise  as  spurious,  and  belong- 
ing to  a  later  age. 

3.  Gregorins  Nyssenus,  fl.  a.d.  370.  De 
Hominis  Opificio.  Chr.  and  Lat.  {Opera,  Paris. 
1638,  fol.,  I.  44-138.)    H. 

4.  De  Anima.    Gr.  and  Lat.    {Ibid.  II.  90- 

113.)    H. 

5.  MoUer,  Ernst  Wilh,  Gregorii  Nysseni 
Doctrina  de  Hominis  Natura  illustravit  et 
cum Origeniana comparavit  ...  .  Halls, 
1854,  80.  pp.  126.     F. 

6.  Stigler,  Job.  Nep.  Die  Psychologie  des 
heiligen  Gregor  von  Nyssa.  Systematisch 
dargestellt  ...  .  Kegensburg,  1857,  8°. 
pp.  viii.,  136.     F. 

7.  Nemesius,  J5^cseMMS,  fl.  A.D.  380?  ...  De 
Natura  Hominis  Graece  et  Latine.  ...  Denuo 
. . .  emendatius  edidit  et  Animadversiones  ad- 
jecit  Christian.  Frideric.  Matthaei  ....  Halae 
Magdeburgicae,  1802,  8o.  pp.  410,  128.     F. 

8. The  Natvre  of  Man  ...    .    Englished  . . . 

by  Geo:  Wither.   Lond.l636,12o.  pp.  661 +.  F. 

9.  Panstiis,  Reiensis,  fl.  a.d.  472.  De  Oea- 
turis,  quod  illis  incorporei  nihil  insit.  (In  J. 
J.  Grynaeus's  Monumenta  S.  Patrum  Ortho- 
doxographa,  Basil.  1569,  fol.,  II.  1524-1526.)  IT. 
—  Also  in  the  Max.  Bibl.  Patrum,  Tom.  YIII. 
Answered  by  Claudianus  Mamertus. 

10.  Claudlaniis  Mamerf  us^  Bp.,  fl.  a.d. 
462.  De  Statu  Animae  Libri  tres,  cum  Animad- 
versionibus  C.  Barthii  et  Andreae  Schotti.    Ad- 


ditus  Gregorii  Thaumaturgi  Liber  de  Anima  ad 
Tatianum,  ut  et  incerti  Philosophi  Grasci  [Psel- 
lus]  de  Anima  Opiniones,  Latine  per  J.  T&ri- 
num  ...     .    Cygneai,  1655,  8o.     BM. 

This  treatise  of  Claudianus  will  also  be  found  in  the 

Orthodoxographa  of  Grjnaeus,  II.  1247-1302  (H.),  and 

in  the  BibliotheccB  Patrum  of  La  Eigne,  Gallandi,  etc. 

For  a  good  analysis  of  it,  see  Dupin,  Nouv.  Bibl.,  2« 

^d.,  IT.  224-229. 

11.  CassiodornS)  Magnus  Aurelius,  fl.  a.d. 
514.    ...    De  Anima.    . . .    Phorce,  1507,  4°. 

Also  in  his  Opera,  Rotom.  1679,  fol.,  II.  627-640.    E. 

12.  Alcuinns,  or  Flaccus  Albinus,  fl.  a.d. 
780.  De  AnimfB  Katione  Liber.  {Opera,  ed. 
Froben,  1777,  fol.,  II.  146-153.)    H. 

13.  Hincmarus,  Remensis,  fl.  a.d.  845.  De 
diversa  et  multiplici  Animae  Ratione.  ( Opera, 
Lut.  Par.  1645,  fol.,  II.  104-121.)    H. 

14.  Aldierus,  Cisterciensis,  fl.  a.d.  1150.  De 
Spiritu  et  Anima.  (In  Augustini  Opera,  ed. 
Paris,  alt.,  1836,  etc.  YI.  1137-1212.)    H. 

Ascribed  by  some,  without  good  reason,  to  Hugo  de 
Sancto  Victore,  to  Isaac  of  Stella,  and  even  to  Augus- 
tine.   See  Liebner's  Hugo  von  St.  Victor,  pp.  493-500. 

15.  Averroes  (corrupted  from  the  Arab.  Ilin 
Roslid),  fl.  A.D.  1160.  Tractatus  de  Animae 
Beatitudine.  —  Epistola  de  Intellectu.  (In  Vol. 
IX.  of  the  Juntine  ed.  of  Aristotle's  works  in 
Latin,  Tenice,  1550-52,  fol.,  and  1562, 8°. —Also 
appended  to  "Averrois  . . .  Destructio  Destruc- 
tionum  Philosophiae  Algazelis,"  Venice,  1527, 
fol.) 

'  The  commentaries  of  Averrofis  on  Aristotle  were  so 
famous  in  the  middle  ages  that  they  gained  for  him 
the  title  of  "the  Soul  of  Aristotle,"  and  "the  Com- 
•  mentator."  He  maintained  the  unity  of  the  intel- 
lectual principle,  and  rejected  the  doctrine  of  indi- 
vidual immortalitv.  See  Bayle.  See  also  E.  Kenan, 
Averroes  et  lAverrotsme,  Paris,  1852,  8o,  pp.  119- 
125.    H. 

16,  Vernlas,  Nicoletus.     Contra  perver- 
sam  Averrois  Opinionem  de  Unitate  Intel- 
689 


17 


CLASS  I.  — NATURE  OF  THE  SOUL. 


51 


lectus  et  de  Animse  Felicitate.    Venetiis, 
1505,  fol. 

See  also  No.  18. 

17.  Albertus  Magnus,  Bp.',  1193-12S0.  . . .  De 

aniina  libri  ties.     Pe  intellectu  et  Intelligibili 
libri  duo.     [Venice,  Nov.  7,  1494,]  fol.  ft\  70. 
Also  in  his  Opera,  Lvgdvni,  1651,  fol.,  III.  1-189, 
and  V.  239-262.    H. 

18.  . . .  De  natura  et  immortalitate  anime 

cum  commento  compendioso.  [Nuremberg, 
1493,]  4o.  ff.  82. 

Also  in  his  Opera,  V.  185-217.  See  also  ibid.  pp. 
218-237,  "  De  vnitate  intellectus  contra  Auerroem," 
or,  "  Libellvs  contra  eos  qvi  dicvnt,  qvod  post  separa- 
tionem  ex  omnibus  animabus  uon  remanet  nisi  intel- 
lectus vnus  &  anima  vna."  These  treatises  form  a 
part  of  his  Parva  Naturalia,  published  in  Venice, 
1517,  fol. 

19.  Brutus,  Jacobus,  Novocomensis.  Corona 
aurea  corruscantibus  gemmis:  &  preciosissi- 
mis  conserta  margaritis  ....  [Venice,  Jan.  15, 
1496,]  4o.    (208  leaves,  39  lines  to  a  page.)  BL. 

Treats  "  De  laudibus  litterarum,"  "De  quidditate 
anime  rationalis,"  etc. 

20.  Steuclius  {Hal.  Steuco),  Augustinus, 
Eugubinus.  De  receutioribus  Controversiis 
circa  Animam.     Venet.  1504,  fol. 

21.  Vives,  Juan  Luis.  De  Anima  et  Vita  Libri 
tres.     Lugduni  et  Basilefe,  1538,  4°. 

Also,  with  works  by  others  on  the  same  subject, 
Basileae,  1543,  8"  ;  Lugduni,  1555,  8";  Vitebergae,  1556, 
8» ;  Tiguri,  1563,  8o. 

22.  Melanchtlioii,  Philipp.  Commentarius 
de  Anima.    Vitebergw,  1540,  8o.  (31  sh.) 

Numerous  later  editions. 

23.  Amerlbacli,  or  Amerpacli,  Vitus.  De 

Anima  Libri  lY.     Argent.  1542,  So. 

24.  Fortius  {Ital.  Porzlo),  Simon.  De  hu- 
mana  Mente  Disputatio.    Florentife,  1551,  4°. 

25.  Neovillseus,  Job.  De  Pulchritudine 
Animi  Libri  V,  in  Epicureos  et  Atheos  Homi- 
nes hujus  Seculi.     Parisiis,  1556, 8o.    BL. 

26.  Wooltoii,  John,  Bp.  A  Newe  Anatomic 
of  the  whole  Man,  as  well  of  his  Bodie  as  of 
hie  Soule,  declaring  the  Condition  and  Consti- 
tution of  the  same  in  his  first  Creation,  Cor- 
ruption, Regeneration  and  Glorification.  Lon- 
don, 1576,  8°. 

27.  lia  Primauclaye,  Pierre  de.  Academic 
franQoise  ...     .    Paris,  1577,  fol. 

28. Suite  de  1' Academic   frangoise,  en  la- 

quelle  il  est  traicte  de  I'homme  . . .  et  singu- 
lierement  de  la  nature,  puissances,  oeuvres  et 
immortalite  de  rS,me.     Paris,  1580,  fol. 

Often  reprinted.  An  English  translation,  London, 
1594,  4",  and  other  eds. ;  German,  Miimpelgard,  1593, 
fol.;  Italian,  Venice,  1595,  1650-  "  Get  ouvrage  . . . 
offre  comme  le  tableau  de  I'^tat  des  counaissances 
philosophiques  et  phvsiologiques  d  la  fin  du  XVP 
siecle." — Haag,  La  France protestante,  VI.  328. 

29.  Crespet,  Pierre.  Discours  catholiques  de 
I'origine,  de  I'essence,  excellence,  fin  et  immor- 
talite de  I'ame.    2  vol,  Paris.  1604,  8o. 

30.  Sclieibler,  Christoph. "  Collegium  psy- 
chologlcum  ...    .    Giessffi  Hass.  1608,  8°.  BL. 

Other  editions,  1614,  1628,  1654. 

31.  Bdlime,  or  Belime,  Jacob.  Vierzig 
Fragen  von  der  Seelen  Urstand,  Essenz,  Wesen 
...    .    1620,40. 

Also  in  his  Sdmmtliche .  Werke,  1846,  8°,  VI.  1- 
148.    V.—X  French  translation,  Paris,  1807,  8o. 

32.  XL.  Qvestions  concerning  the  Soule. 

Propounded  by  Dr.  Balthasar  Walter,  and 
answered  bj"  Jacob  Behmen.  • . .  London, 
1647,  40.  pp.  155  +.    H. 

Also  in  his  Works,  translated  by  Law,  Vol.  II.    H. 

33.  Barlseus,  Casp.  De  admirandis  Animae 
humanae.     Venetiis,  1635,  4o.  pp.  23. 

34.  Buchanan,  David.  Historia  Animae  hu- 
manae.    Parisiis,  1636,  8o.     BL. 

35.  Descartes  (Laf.  Carteslus),  Rene. 
Meditationes  de  Prima  Philosophia,  in  quibus 


Dei  Existentia  et  Animae  Humanae  Immor- 
talitas  demonstratur.     Parisiis,  1641,  8o. 

In  the  title  of  subsequent  editions  "  a  Corpore  Dis- 
tinctio"  is' substituted  for  "  Immortalitas."  In  most 
of  the  later  editions,  as  those  of  1654,  1658,  1685,  there 
is  an  Appendix,  containing  "  Objectiones  Virorum 
Doctorum.  cum  Besponsionibus  Authoris."     H. 

A  French  translation,  revised  by  Descartes,  was 
publ.  at  Paris  in  1647,  4o,  and  has  been  often  reprinted. 
It  is  contained  in  Tomes  I.  and  II.  of  the  "  CEuvres 
de  Descartes"  edited  by  Cousin,  11  torn.  Paris,  1824- 
26,  8".  (H.)  An  English  translation,  by  Wm,  Moly- 
neux,  London,  1680,  8",  pp.  154.    F. 

36.  Digljy,  Sir  Kenelm,  Observations  on  the 
22nd  Stanza  in  the  9th  Canto  of  the  2nd  Book 
of  Spencers  Faery  Queen,  full  of  excellent  No- 
tions concerning  the  Frame  of  Man  and  his 
rationall  Soul.  , . .     London,  1644,  8o.    BL. 

Also  in  Todd's  ed,  of  Spenser,  London,  1805,  8o,  IV. 
80-89.    H. 

37.  Hoog^lielande,  or  Hogelande,  Corn. 
van.  Cogitationes,  quibus  Dei  Existentia, 
Animae  Spiritalitas,  et  possibilis  cum  Corpore 
Unio  demonstrantur  , , ,  .  Artist.  1646,  12". 
—  Also  Lugd.  Bat.  1676,  12o.  (13  sh.) 

38.  Roy,  Hendrik  van  {Lat.  Ilenricus  Re- 
gius). Brevis  Explicatio  Mentis  Humanae, 
sive  Anima)  Rationalis.  [Against  Descartes.] 
Ultrajecti,.1647,  8°. 

39.  Fromondus,  Libertus.  Philosophias 
Christianse  de  Anima  Libri  qvatvor.  Lovanii, 
1649,  4o.  (174  sh.)    BM. 

40.  [Vauglian,  Thomas].  Anthroposophia 
Theomagica:  or,  A  Di-scoiirse  of  the  Nature  of 
Man  and  his  State  after  Death  ...  .  By  Euge- 
nius  Philalethes.     Lond.  1650,  sm.  8o.    BL. 

A  German  translation,  1704,  8". 

41.  Andrese,  Tobias.  Brevis  Replicatio  repo- 
sita  Brevi  Explicationi  Mentis  Hvmanaj,  sive 
Animae  Rationalis  D.  Henrici  Regii  ...  .  [In 
defence  of  Descartes,]  Amstelodami,  1653, 12o. 
pp,  320  +,     H. 

42.  Reviu8,Jac.  *vxo5eojuaxia  contra  Tobiam 
Andreae  Cartesii  Ilyperaspistem,  a  quo  Im- 
mortalitatem  Animorum  obscurari  et  Dei  Ve- 
racitatem  negari  arguit,    Lugd,  Bat,  1654, 12°, 

43.  Jenner,  Thomas.  A  Work  for  none  but 
Angels  and  Men,  that  is,  to  be  able  to  look  into, 
and  to  know  our  selves.  Or  a  Book  shewing 
what  the  Soule  is,  subsisting  and  having  its 
Operations  without  the  Body  ...    .    London, 

1658,  40.  pp.  39.     BM. 

At  p.  29  commences  "What  Heaven  is,  vindicated 
from  the  vulgar  mistakes  and  grosse  conceivings  of 
many,"  &c.  The  first  part  of  this  work  was  versified 
by  the  author,  and  published  with  nearly  the  same 
title  as  that  given  above.  This  poetical  tract  extends 
to  54  pages.    See  Bihl.  Grenvilliana,  Part  II.  p.  265. 

44.  Zeisold,  Job,     Liber  de  Anima.    Jense, 

1659,  So.  pp.  524. 

45.  Hundesliagen,  Joh.  Christoph,  DePlu- 
ralitate  Animarum  realiter  et  secundum  Sub- 
stantiam   in    Homine    distinctarum,     Jenas, 

1662,  40.  — Also  1675,40, 

46.  De  Unitate  et  Identitate  Animae.  Vite- 
bergae, 1664,  4o, 

47.  Frenzel,  Sim.  Friedr.  De  Anima  maxime 
rationali.     Vitebergae,  1663,  4o. 

48. Dissertatio  secunda,  pro  Animae  huma- 
nae Unitate  Rationes  producens.     Vitebergae, 

1663,  40. 

49.  Cordemoy,  Geraud  de.  Le  discerne- 
ment  du  corps  et  de  Tame,  en  six  discours  .... 
Paris,  1666, 12o,  — Also  1670,  8o,  and  1673,  12o, 

See  Jovrnal  des  S^avans  for  June  7, 1666.  —  A  Latin 
translation,  Geneva,  1679,  12o. 

50.  Lia  Forge,  Louis  de.  Traite  de  I'esprit  de 
I'homme  et  de  son  union  avec  le  corps,    Paris, 

A  Latin  translation,  Amst,  1669,  4o ;  Bremen,  1674, 
and  1701,  4o,  pp.  224. 

51.  Flavel,  John.  UvevixaToKoyCa.  A  Treatise 


52 


CLASS  I.  — NATURE  OF   THE  SOUL. 


79 


of  the  Soul  of  Man.  London,  1671, 4fl.  —  2d  ed., 
ihid.  1698,  4°;  3d  ed.,  1701,  S";  another  ed.,  Lon- 
don, 1824,  80. 

Also  in  his  Works,  2d  ed.,  1716,  fol.,  I.  394-540.    H. 

62.  Cndwortli,  Ralph.  The  true  Intellectual 
System  of  the  Universe  .. .  .  London,  1678, 
fol.  pp.  899  +.     H. 

Later  eds.  1743,  1820,  1837  (Andover,  U.S.),  and, 
with  tlie  very  valuable  notes  and  dissertations  of 
Mosheim  translated  by  John  Harrison,  3  vol.,  Lon- 
don, 1835,  80.  Best  ed.  of  Mosheim's  Latin  transla- 
tion, 2  vol.,  Leyden,  1773,  40.  (iT.)  — The  work  is  a 
storehouse  of  learning  on  the  ancient  opinions  con- 
cerning the  nature,  origin,  pre-existence,  transmigra- 
tion and  future  slate  of  the  soul. 

63.  Baxter,  Richard.  Of  the  Nature  of  Spirits, 
especially  Man's  Soul ;  in  a  Collation  with  Dr. 
More.    1682,80. 

64.  [Saunders,  R.].  A  View  of  the  Soul,  in 
several  Tracts.  The  First,  being  a  Discourse 
of  the  Nature  and  Faculties,  . . .  the  Immor- 
tality and  Happiness  of  the  Soul  of  Man.  . . . 
The  Third  consists  of  several  Epistles  to  the 
Rev.  John  Tillotson,  D.D.  . . .  [on  the  same 
subject].  By  a  Person  of  Quality.  . . .  Lon- 
don, 1682,  fol.  pp.  (16),  134,  220.    BL.,  G. 

55.  Essais  nouveaux  de  morale  de  I'ame  de 
I'homme.    I.  Essai  par  M  . . .   Paris,  1686, 12o. 

See  Journal  dea  S^avans  for  Nov.  1686. 

56.  Moral  Essay  (A)  upon  the  SOul  of  Man. 
In  Three  Parts.  Done  out  of  French.  Lon- 
don, 1687,  80.  pp.  (20),  447.    G.  —  Ibid.  1690,  80. 

This  is  identical  with  No.  70,  below.  Perhaps  it  is 
a  translation  of  the  preceding. 

57.  Boerliaave,  Herm.  Dlssertatio  de  Dis- 
tinctiune  Mentis  a  Corpore.  .  Amst.  1688,  4o. 

58.  B'euerleln,  Joh.  Conr.  Dissertatiodelm- 
materialitate  Mentis  humanae,  Immortalita- 
tis  ejusdem  Fundameuto  demonstrativo  pene 
unico.    Altdorfii,  1690,  4°. 

59.  Bei^tley,  Richard.  Matter  and  Motion 
cannot  Think :  or,  A  Confutation  of  Atheism 
from  the  Faculties  of  the  Soul.  A  Sermon 
preached  . . .  April  4. 1692.  Being  the  Second 
of  the  Lecture  founded  by  the  Honourable  Ro- 
bert Boyle,  Esquire.  . . .  London,  1692, 4o.  pp. 
39.     H. 

60.  [liayton,  Henry].  Observations  upon  a 
Sermon  intituled,  A  Confutation  of  Atheism 
from  the  Faculties  of  the  Soul  ....  By  way  of 
Refutation.     [London  ?  1692  ?]  4o.  pp.  23.    H. 

61.  Burthogge,  Richard.  An  Essay  upon 
Reason,  and  the  Nature  of  Spirits.  . . .  Lon- 
don, 1694, 80.  pp.  280 +.     H. 

62.  Sturm,  Leonh.  Christoph.  Dlssertatio  de 
Immaterialitate  Mentis  humanae.  Lipsiae, 
1694. 

62a.  S.,  M.  A  Philosophical  Discourse  of  the 
Nature  of  Rational  and  Irrational  Souls.  Lon- 
don, 1695,  40.    BL.,  BM. 

63.  Wideljurg,  Heinr.  Disputatio  de  tribus 
Partibus  Ilominis,  Corpore,  Anima  et  Spiritu. 
Yitebergaj,  1695,  4o.  ff.  24. 

64.  Maulove,  Timothy.  The  Immortality  of 
the  Soul  asserted,  and  practically  improved 
...  .  With  some  Reflections  on  a  pretended 
Refutation  [by  II.  Layton]  of  Mr.  Bently's  Ser- 
mon. . . .    London,  1697,  80.  pp.  164.    BM.,  G. 

65.  [Layton,  Henry].  Observations  upon  a 
short  Treatise,  written  by  Mr.  Timothy  Man- 
love  :  intituled,  The  Immortality  of  the  Soul 
asserted...   .   [London ?  1697 ?] 4°. pp.  128.  ^T. 

66.  Fardella,  Michel  Angelo.  Animse  hu- 
mana;  Natura  ab  Augustino  detecta  in  Libris 
de  Quantitate  Animai,  decimo  de  Trinitate  et 
de  Animae  Immortalitate.  . . .  Opiis  ad  incor- 
poream  et  immortalem  humanje  Animae  Indo- 
lem,  Ratione  prselucente  demonstrandam.  Ve- 
netiis,  1698,  4o.  —  Ibid.  1724,  fol.  pp.  388. 

67.  [Bur  tliogge,  Richard].  Of  the  Soul  of  the 


World ;  and  of  Particular  Souls.  . . .    London, 
1699,  80.  pp.  46.    H. 

68.  [Iiayton,  Henry].  An  Argument  concern- 
ing the  Human  Souls  seperate  [sic]  Subsist- 
ance.    [London  ?  1699  ?]  4°.  pp.  16.     H. 

In  answer  to  a  pamphlet  entitled  Spira  Bespirans, 
published  in  London,  1695,  80. 

69.  Tiiomasius,  Christian.  Versuch  vom 
Weseu  des  Geistes  ...  .  In  welchem  gezeigt 
wird,  dass  Licht  und  Luft  ein  geistiges  Wesea 
sey,  und  alle  Korper  aus  Materie  und  Geist  be- 
stehen  ....  Halle,  1699, 80.  pp.  190  +.  (14 sh.) 
—  Also  ibid.  1709,  So. 

See  Tennemann,  Gesch.  der  Philos.,  XI.  239-243. 

70.  B.,  C,  D.D.  A  Discovery  of  Divine  Mys- 
teries :  or  the  Nature  and  Eiiicacy  of  the  Soul 
of  Man  ....  In  Three  Parts.  I.  Of  the  Pre- 
ference due  to  the  Soul  above  the  Body,  by 
Reason  of  its  Spiritual  and  Immortal  Nature 
...  .  III.  Concerning  our  Duties  of  Time  and 
Eternity  ...  .  By  C.  B.  D.D.  Fellow  of  the 
Royal  Society.     London,  1700,  80.  pp.  447  +. 

The  running  title  is  "A  Moral  Essay  upon  the 
Soul  of  Man."  See  above,  No.  56.  '  Another  ed.,  Lon- 
don, 1722,  80  (pp.  334 -fj,  has  the  title:— -'-An  Essay 
upon  the  Soul  of  Man,  Moral,  Natural,  and  Divine," 
etc.    BA. 

71.  Rotli,  Albr.  Christian.  Auszug  aus  Tho- 
ma.sius  Versuch  vom  Wesen  des  Geistes,  mit 
Anmerkungen.     Leipzig,  1700,  8°. 

This  is  probably  the  work  mentioned  by  Georgi 
(Europ.  Biicher-Lex.)  under  the  title  "  Thomasius 
Portentosus,"  containing  43  sheets. 

72.  [Camerarius,  Elias].  Kurae  Anmerkun- 
gen iiber  den  Versuch  [of  C.  Thomasius]  vom 
Wesen  des  Geistes.   Tubingen,  1701, 80.  pp.  85. 

73.  [Coward,  William,  M.D.].  Second  Thoughts 
concerning  Human  Soul,  demonstrating  the 
Notion  of  Human  Soul,  as  believ'd  to  be  a 
Spiritual  and  Immortal  Substance,  united  to 
Human  Body,  to  be  plain  Heathenish  Inven- 
tion, and  not  consonant  to  the  Principles  of 
Philosophy,  Reason,  or  Religion  ...  .  Lon- 
don, 1702,  80.  pp.  458  +.     D. 

The  Epistle  Dedicatory  is  signed  "  Estibius  Psy- 
chalethes."  —  "  The  2d.  Edition  corrected  and  en- 
larg'd,"  London,  1704,  8",  pp.  314  [numbered  wrongly;, 
there  are  436  pages  numbered,  and  10  leaves  not  num- 
bered]. H.  In  this  ed.  the  title  reads  "Immaterial 
Substance"  instead  of  "Immortal  Substance,"  and 
varies  from  the  first  in  some  other  respects. 

74.  [Hole,  Matthew].  An  Antidote  against  In- 
fidelity. In  Answer  to  a  Book,  entitled,  Second 
Thoughts  concerning  Human  Soul  ....  With 
a  Full  and  Clear  Proof  of  the  Soul's  Immor- 
tality. By  a  Presbyter  of  the  Church  of  Eng- 
land.    London,  1702,  80. 

75.  Turner,  John.  A  Brief  Vindication  of  the 
Separate  Existence  and  Immortality  of  the 
Soul  from  a  Late  Author's  Second  Thoughts 
...     .    London,  1702,  4o.  pp.  64.     BM. 

76.  [Layton,  Henry].  Observations  upon  a 
Treatise  intituled,  A  Vindication  of  the  Sepa- 
rate Existence  of  the  Soul,  from  a  late  Author's 
Second  Thoughts,  by  Mr.  John  Turner  ...  . 
[London,  1702?]  4o.  pp.  55.    H. 

77.  Vindlcise  Mentis.  An  Essay  of  the  Being 
and  Natme  of  Mind:  ...  clearing  all  Doubts 
. . .  concerning  the  Life  and  Immortality  of  our 
Souls London,  1702,  80.  pp.  xii.,  181.  BM. 

78.  [Iiayton,  Henry].  Observations  upon  a 
Treatise  intituled  Vindicias  Mentis.  . . .  [Lou- 
don, 1703,]  40.  pp.  88.    H. 

79.  Keach,  Benjamin.  The  French  Impostour 
Detected.  Or,  Zach.  Ilousel  tryed  by  the  Word 
of  God  and  cast.  Wherein,  also,  the  Errors  of 
Dr.  Coward  (in  his  late  Book  called  Second 
Thoughts)  are  laid  open.  Shewing  what  Cause 
he  hath  to  think  again.  And  tlie  Immortality 
of  the  Soul  fully  evinced.  In  y«  J'orm  of  a 
Tryal.    .Sd  ed.     London,  1703,  12o. 

See  Christian  Reformer  for  Feb.  1834;  I.  99,  100. 

.691 


79a 


CLASS  I.  — NATURE  OF  THE  SOUL. 


102 


79«.  Pliylopsycltes,  Alethius,  pseudon. 
'^vxo\oyia;  or  Serious  Thoughts  on  Second 
Thoughts.  , . .  Written  in  Opposition  to  a  late 
Heretical,  Erroneous,  and  Damnable  Book,  set 
forth  by  Dr.  William  Coward.  ...  London, 
N.D.  80.  ff.  24,  pp.  142.     6. 

80.  [liayton,  Henry].  Arguments  and  Re- 
plies, in  a  Dispute  concerning  the  Nature  of 
the  Humane  Soul.  viz.  Whether  the  same  be 
Immaterial,  separately  subsisting,  and  Intel- 
ligent; or  be  Material,  Unintelligent,  and  Ex- 
tinguishable  at  the  Death  of  the  Person.  Lon- 
don, 1703,  4o.  pp.  112.    H. 

8L  [Dodwell,  Henry.  Letter  concerning  the 
Immortality  of  the  Soul,  against  Mr.  Henry 
Layton's  Hypothesis^  (In  Layton's  Argu- 
ments  and  Replies,  1703,  4o,  pp.  35-47.)    H. 

82.  Nlcliolls,  William,  D.D.  A  Conference 
with  a  Theist.  Being  a  Proof  of  the  Immor- 
tality of  the  Soul.  Wherein  is  contained  an 
Answer  to  the  Objections  made  against  that 
Christian  Doctrine  in  a  Book  intituled.  Second 
Thoughts  concerning  Humane  Soul,  &c.  Part 
V.    London,  1703,  80.  pp.  248  +.    H. 

Parts  I.-IV.  of  the  "  Conference  with  a  Theist" 
(treating  of  other  topics)  were  published  1696-99. 

83.  [liayton,  Henry].  Observations  upon  Dr. 
Nicholls's  Book,  intituled,  A  Conference  with 
a  Theist  ...    .    [London,  1703,]  4o.  pp.  124.  H. 

84.  Brougfiton,  John.  Psychologia:  or,  An 
Account  of  the  Nature  of  the  Rational  Soul.  In 
Two  Parts.  The  First,  being  an  Essay  towards 
establishing  the  receiv'd  Doctrine,  of  an  Im- 
material and  consequently  Immortal  Sub- 
stance, united  to  Human  Body  ...  .  The 
Second,  a  Vindication  of  that  ...  Doctrine, 
against  a  late  Book,  call'd.  Second  Thoughts 
....    London,  1703,  80.  pp.  418  +.    BL.,  G. 

86.  [Liayton,  Henry].  Observations  upon  a 
Treatise  intit'led  Psychologia  ...  ,  Written 
by  John  Broughton,  M.A.  ...  [London,  1703,] 
40.  pp.  132,  52.    H. 

«6,  [Co-vrard,  William,  M.D.'].  Farther 
Thoughts  concerning  Human  Soul,  in  De- 
fence of  Second  Thoughts ;  wherein  the  Weak 
Efforts  of  the  Reverend  Mr.  Turner,  and  other 
less  Significant  Writers  are  occasionally  an- 
swer'd.  ...    London,  1703,  8".  pp.  155  +.     H. 

87.  Turner,  John.  A  Farther  Vindication 
of  the  Soul's  Separate  Existence,  and  Immor- 
tality;   in  Answer    to    Dr.  C 's   Farther 

Thoughts  ...    .    London,  1703, 4°.    BL. 

88.  Smitli,  Lawrence,  LL.D.  The  Evidence 
of  Things  not  Seen;  or  the  Immortality  of 
the  Human  Soul,  proved  from  Scripture  and 
Reason,  in  two  Discourses.  Wherein  are  con- 
tained some  Remarks  on  Two  Books  [viz. 
Coward's  "  Second,"  and  "  Farther  Thoughts"] 
...  together  with  an  Examination  of  the 
Opinion  of  a  Middle  Place  of  Residence,  &c. 
3d  ed.    London,  (1701  ?  '03,)  1706,  80. 

89.  [Gregory,  F.].  Impartial  Thoughts  upon 
the  Nature  of  the  Human  Soul,  and  some 
Passages  concerning  it  in  the  Writings  of  Mr. 
Hobbes  and  Mr.  Collier,  occasioned  by  a  Book 
entitled  Second  Thoughts.  By  a  Divine  of  the 
Church  of  England.     London,  1704,  4°. 

90.  [Coward,  William,  M.D.\  The  Grand 
Essay :  or,  A  Vindication  of  Reason,  and  Re- 
ligion, against  Impostures  of  Philosophy  prov- 
ing ...  1.  That  the  Existence  of  any  Imma- 
terial Substance  is  . . .  Impossible  to  be  con- 
ceived. 2.  That  all  Matter  has  originally 
created  in  it,  a  Principle  of  . . .  Self-Motion. 
3.  That  Matter  and  Motion  must  be  the  Found- 
ation of  Thought  in  Men  and  Brutes.  To 
which  is  added,  a  Brief  Answer  to  Mr.  Brough- 
ton's  Psycholo.  &c.  By,  W.  C.  M.D.  CM.  L.C. 
. . .    London,  1704,  80.  pp.  248  [269]  +.    H. 

The  "Second  Thoughts"  and  the  "  Grand  Essay" 

692 


■were  ordered  by  Parliament  to  be  burnt  by  the  com- 
mon  hangman.     The  result  was  the  immediate  pub- 
lication of  a  second  edition  of  the  former. 
90».  Reeves,  William.    A  Sermon  concern- 
ing the  Natural  Immortality  of  the  Soul. 
London,  1704,  4o. 
W>.  Dodwell,  Henry.    An  Epistolary  Dis' 
course,  etc.  1700. 

For  this  famous  work  and  the  controversy  excited 
by  it,  see  No.  2114,  et  seqq. 

91.  [liayton,  Henry].  A  Search  after  Souls: 
or.  The  Immortality  of  a  Humane  Soul,  theo- 
logically, philosophically,  and  rationally  con- 
sidered. With  the  Opinions  of  Ancient  and 
Modern  Authors.  By  a  Lover  of  Truth.  . . . 
2  vol.    [London,]  1706,  4o.  pp.  278,  188.     H. 

92.  Oldfleld,  F.  Mille  Testes ;  against  Athe- 
ists, Deists,  and  Scepticks,  testifying  ...  . 
IV.  The  Immortality  of  the  Soul.  V.  An 
Enquiry  into  the  Tenets  of  the  Soul-sleeper 
[W.  Coward],  in  his  Book  of  Second  and 
Farther  Thoughts.     London,  1706,  8°. 

93.  [Coward,  William,  M.D.^  The  Just 
Scrutiny:  or,  A  Serious  Enquiry  into  the 
Modern  Notions  of  the  Soul.  I.  Consider'd 
as  Breath  of  Life,  or  a  Power  (not  Immaterial 
Substance)  united  to  Body,  according  to  the 
H.  Scriptures.  II.  As  a  Principle  naturally 
Mortal,  but  immortaliz'd  by  its  Union  with 
the  Baptismal  Spirit,  according  to  Platonisme 
lately  Christianiz'd  [by  II.  Dodwell].  With  a 
Comparative  Disquisition  between  the  Scrip- 
tural and  Philosophic  State  of  the  Dead  ...  . 
By  W.  C.  M.D.  . . .  London,  [1706,  or  later,] 
80.  pp.  221.    H. 

94.  Bayly,  Benj.  Of  the  Immateriality  of 
the  Soul,  and  its  Distinction  from  the  Body 
....  In  a  Letter  to  To***.  [1707?]  {InACol- 
lection  of  several  Pieces  of  Mr.  John  Toland, 
etc.  Lond.  1726,  80,  II.  1-28.)    H. 

95.  Scliramm,  JonaS  Conr.  Exercitatio  qua 
naturalis  Animae  humanae  Immortalitas  con- 
tra novas  quorundam  Opiniones  vindicatur. 
Helmst.  1707,  4».  pp.  70. 

96.  [Witty,  John].  The  First  Principles  of 
Modern  Deism  confuted.  In  a  Demonstration 
of  the  Immateriality,  Natural  Eternity,  and 
Immortality  of  Thinking  Substances  in  gene- 
ral; and  in  particular  of  Human  Souls.  ... 
London,  1707,  80.  pp.  xxi.,  301  +.     BL.,  G. 

97.  [Wagner,  Gabriel].  Realis  de  Vienna 
Prllfung  des  Versuchs  vom  Wesen  des  Geistes 
den  Chr.  Thomasius  . . .  1699  an  Tag  gegeben. 
N.p.  1707,  80.  pp.  80. 

98.  [liange,  Joachim].  Jucundi  de  Laboribus 
freye  Gedanken  von  Realis  de  Vienna  Priifung 
des  Versuchs  vom  Wesen  des  Geistes  .... 
N.p.  1709,  8°.  — 2e  Aufl.,  1710,  80. 

99.  Staalkopf,  Jac.  Placita  philosophica 
Guilielmi  Cowardi.    Gryph.  1708,  4°. 

99».  Berkeley,  George,  Bp.  Three  Dialogues, 
the  Design  of  which  is  plainly  to  demonstrate 
the  Reality  and  Perfection  of  Human  Know- 
ledge, the  Incorporeal  Nature  of  the  Soul,  and 
the  Immediate  Providence  of  a  Deity,  in  Op- 
position to  Sceptics  and  Atheists.  Loudon, 
1713,  80. 

100.  Ditton,  Humphry.  The  State  of  the  Case 
about  Matter's  Thinking.    London,  1713,  80. 

101.  [Bnclier,  ,  and   Roscliel,    Joh. 

Bapt.  ?]  Zweyer  guter  Freunde  vertrauter 
BrieflF-Wechsel  vom  Wesen  der  Seele.  Haag, 
(1713,)  1721,  80.  pp.  94. 

Eoschel  is  the  author  of  the  second  Letter  in  the 
volume,  according  to  Reimmann  and  Jocher. 

102.  [ ].     The  same.    Sammt  des  Editoris 

Vorrede  und  des  Autoris  wahrer  Erklarung, 
wie  auch  anderweitiger  Untersuchung  des 
Wesens  der  Seele  und  des  Geistes.  [4th  ed.] 
Amsterdam,  1723,  80.  pp.  158. 

Maintains  that  the  soul  is  an  accident  of  the  body. 


103 


CLASS  I.  — NATURE  OF  THE  SOUL. 


133 


Some  have  ascribed  these  Letters  to  a  Dr.  (Job.  Casp.?) 
Westphal,  and  Joh.  Geo.  Hocheisen.  See  Mylius, 
Bibl.  Anon.  No.  1979,  and  Adelungs  Suppl.  to  Jocher. 

103.  Buddeus,  Joh.  Franz.  Programma  de 
Arabicorum  Haeresi.  [In  opposition  to  Bii- 
cher.]    Jenae,  1713,  S". 

Also  in  his  Miscel.  Sacra,  1727,  4o,  I.  538-549.     (H.) 
Comp.  Euseb.  Hist.  Eccles.  VI.  37. 
103a.  Miiller,  Gottfried  Polycarp.    De  Mente 
Substantia  a  Corpore    essentialiter   diversa. 
[Disp.  I.,  II.J     Lipsiae,  1714,  4".  pp.  32. 

104.  Slswicli,  Joh.  Herm.  von.  . . .  Recen- 
tiores  de  Aninia  Controversiae  ...  .  \^Resp. 
Christian  Krause.]  Vitembergae,  1717, 40.  pp. 
78.    H. 

Against  Bucher  and  Stosch. 

105.  Olpe,  Joh.  Heinr.  Dissertatio  de  Immor- 
talitate  Animae  rationalis,  Mechanicis  oppo- 
fiita.    Jenae,  1717,  4o.  pp.  46. 

106.  Grove,  Ilcury.    An  Essay  towards  a  De- 
monstration of  the  Soul's  Immateriality.  . . 
London,  1718,  80. 

107.  Iiosclier,  Martin  Gotthelf.  Animam  cre- 
atis  rebus  aliis  falso  et  [aut  ?]  vere  adscriptam 
Homini  eminenter  competere.  3  pt.  Wite- 
bergae,  1719.    10  gr. 

108.  Deyling,  Joh.  Gottlieb  {Lat.  Theoph.). 
De  Errore  Pseudo-Philosophorum,  quod  Anima 
Hominis  sit  materialis  et  mortalis^.  Halae, 
1720,  40. 

109.  Wolf,  Christian,  Baron  von.  Verniinf- 
tige  Gedanken  von  Gott,  der  Welt  und  der 
Seele  des  Menschen  ...  .  8*  Aufl.  Frankfurt 
und  Leipzig,  (1720,  22, 25,  29,  33,  36,  38,)  1741, 
80.  pp.  672.  —  Also  later  eds. 

110.  Anmerkungen  tiber  die  Verntinftigen 

Gedanken  ...  zu  besserem  Verstande  . . .  der- 
selben  ...  .  Frankfurt  am  Mayn,  1724,  80. 
pp.  631.  —  2e  vermehrte  Ausg.,  with  the  title: 
— "Der  verniinftigen  Gedanken  ...  anderer 
Theil  ...    .    7&id.  1727,  80;  3e  Aufl.,  1733,  80. 

111.  HoUmanu,  Sam.  Christian.  De  stu- 
pendo  Naturae  Mysterio,  Anima  humana  sibi 
ipsi  ignota.  Disp.  I.,  Gryph.  1722;  Disp.  II.- 
IV.,  Witteb.  1723-24,  4o.  — New  ed..  Getting. 
1750,  (1752?)  40.  pp.  119. 

112.  Scliroter,  Joh.  Conr.  Festgegrtlndeter 
Beweis  und  Vertheidigung,  dass.  die  Seele 
nicht  materiell,  sondern  eiu  geistiges  Wesen 
sey,  zur  Lehre  von  der  Unsterblichkeit  der 
Seelen  ans  Licht  gestellt.  2^  Aufl.  Leipzig, 
(1723,)  1728,  80.  pp.  127. 

113.  Bilfinger,  or  Biilflnger,  or  Biilf- 
iinger,  Georg  Bernh.  Dilucidatioues  philo- 
Bophicae  de  Deo,  Anima  humana,  Mundo  et 
general  ibus  Rerum  Afl'ectionibus.  2  pt.  Tu- 
bingae,  1725,  4fi.  (95  sh.)— 4th  ed.,  ibid. 
1768,  40. 

"An  almost  forgotten,  but  excellent   treatise."  — 
B.  W.  Landis.    Comp.  Kahle,  Bihl.  Phil.  I.  315,  316. 

114.  Bragge,  Robert.  A  brief  Essay  concern- 
ing the  Soul  of  Man.  . . .  London,  1725,  80. 
pp.  48.    H. 

115.  Betrachtnng  des  Menschen  nachGeist, 
Seel  und  Leib.  Amsterdam,  1726,  8°.  (15  sh.) 
—  Also  N.p.  1732,  80.  pp.  220. 

Ascribed  to  Pet.  Friedr.  Detry.    See  Mylius,  Bihl. 
Anon.  No.  1946. 

116.  Burcliard,  Christoph  Martin.  Medita- 
tiones  de  Anima  humana,  ejus  Natura,  Com- 
mercio  cum  Corpore  ...  .  Rostochii,  1726, 
80.  pp.  256. 

117.  Ribov,  or  Riebo-w,  Geo.  Heinr.  Fer- 
nere  Erlauterung  der  verniinlTtigen  Gedan- 
cken  des  Ilerrn  IIoff-Rath  Wolifens  von  Gott, 
der  Welt  und  der  Seele  des  Menschen  ...  . 
Frankf.  und  Leipz.  1726,  8°.  pp.  464. 

Defends  Wolf  against  Lange. 

118.  Rudiger,Andr.  Herm  Christian  Wolfens 
Meynung  von  dem  Wesen  der  Seele  und  eines 


Geistes  uberhaupt,  nebst  D.  Andr.  Rudigers 
Gegenmeynung.    Leipzig,  1727,  8°.  pp.  335  +. 

119.  Aletophilus,  Hieronymus,  pseudon. 
Enuneruug  auf  die  Gegenmeynung  [A.  Rudi- 
ger's]  der  Meynung  Hrn.  Hofrath  Wolfens  vou 
dem  Wesen  der  Seele  und  eines  Geistes  iiber- 
haupt,  welche  M.  A.  F.  Hoffmann  6ff"entlich 
will  verfochttn  wisseu.  Frankfurt  und  Leip- 
zig, 1729,  80.  pp.  119. 

120.  [Harenberg,  Joh.  Christoph].  De  tri- 
busPartibuslIominis...  .  Gandesiae,1729,8o. 

Published  under  the  name  of  J.  C.  Trichorius,  ety- 
mologically  equivalent  to  Harenherg. 

121.  Reinliard,  Mich.  Heinr.  Dissertatio  de 
Philosophorum  recentiorum  Sententiis  circa 
Spiritum.     Wittenb.  1729,  4°. 

122.  Ricliter,  Geo.  Friedr.  Dissertatio  philo- 
sophicadeMacliinaetSpiritu.  Lipsiae,  1730, 4o. 

123.  [Radicati,  Albert,  Count  de  Passeran]. 
A  Philosophical  [.no]  Dissertation  upon  Death. 
...  By  a  Friend  to  Truth.  . . .  London,  1732. 
80.  pp.  94.     H. 

Advocates  materialism  and  justifies  suicide. 

124.  [Strntt,  Samuel].  A  Philosophical 'In- 
quiry into  the  Physical  Spring  of  Human 
Actions,  and  the  Immediate  Cause  of  Think- 
ing.    London,  1732,  S».  pp.  53.    H. 

125.  [Baxter,  Andrew].  An  Enquiry  into  the 
Nature  of  the  Human  Soul;  wherein  the  Im- 
materiality of  tlie  Soul  is  evinced  from  the 
Principles  of  Reason  and  Philosophy.  The 
3d  Ed.  To  which  is  added,  a  Complete  Index. 
...   2  vol.  London,  1745,  8".    H. 

First  ed.,  [1733?]  4o,  (Z).) ;  2d  ed.,  1737.    Highly 
commended  by  Warburton  and  others. 

126.  [ ].     An  Appendix  to  the  First  Part  of 

the  Enquiry  into  the  Nature  of  the  Human 
Soul,  wherein  the  Principles  laid  down  there, 
are  cleared  from  some  Objections;  and  the 
Government  of  the  Deity  in  the  Material 
World  is  vindicated,  or  shewn  not  to  be  carried 
on  by  Mechanism  and  Second  Causes.  . . . 
London,  1750,  8°.  pp.  x.,  280.    H. 

127.  [Colliber,  Samuel].  Free  Thoughts  con- 
cerning Souls:  in  Four  Essays:  I.  Of  the 
Humane  Soul  consider'd  in  its  own  Nature. 
II.  Of  the  Humane  Soul  compared  with  the 
Souls  of  Brutes.  III.  Of  the  supposed  Prse- 
existent  State  of  Souls.  IV.  Of  the  Future 
States  of  Souls.  To  which  is  added.  An  Essay 
on  Creation.  By  the  Author  of  the  Impartial  In- 
quiry, <fec. . . .  London,  1734, 4"  or  80.  pp.  xiii,,  168. 

See  Nova  Acta  Erud.,  Suppl.,  IV.  511-519.    BA. 

128.  Forster,  Joseph.  Two  Essays  ...  .  To 
which  is  annexed,  A  Short  Dissertation  on  the 
Immateriality  of  the  Soul.  Newcastle-upon- 
Tyne,  1734,  80.  pp.  63. 

129.  Wolf,  Christian,  Baron  von.  Psych»- 
logia  rationalis  ...  .  Francofurti  &  Lipsiae, 
1734,  40.  pp.  680  +.    H. 

130.  Jackson,  John,  of  Leicester.  A  Disser- 
tation on  Matter  and  Spirit :  with  some  Re- 
marks on  a  Book  [by  A.  Baxter],  entitled,  An 
Enquiry  into  the  Nature  of  the  humane  Soul. 
. . .    London,  1735,  80.  pp.  viii.,  56.    H. 

131.  Windle,  William.  An  Enquiry  into  the 
Immateriality  of  thinking  Substances,  Human 
Liberty,  and  the  Origin  of  Motion.  London, 
1738,  80. 

132.  K6rber,  Christian  Alb.  Beweis,  dass  die 
Seele  des  Menschen  nicht  mit  zu  der  Reihe 
der  Dinge  gehore,  welche  die  materielle  Welt 
ausmachen.    Leipzig,  [174  ,?}  4o.  (4  sh.) 

133.  Perronet,  Vincent.  Some  Inquiries 
chiefly  relating  to  Spiritual  Beings :  in  which 
the  Opinions  of  Mr.  Hobbes  with  regard  to 
. . .  Immaterial  Siibstance  . . .  are  taken  notice 
of . , .     .    London.  1740,  80.  pp.  105. 

See  Hist,  of  the  Works  of  the  Learned,  1740,  pp.  416- 
428.    H. 


134 


CLASS  I.  — NATURE  OF  THE  SOUL. 


166 


134.  Knntzen,  Martin.  Dissertatio  de  hu- 
manae  Mentis  individua  Natura  give  Immate- 
rialitate.     Regiomonti,  1741,  4o. 

Appended  to  his  Systema  Causarum  efficientium, 
etc.  Lipsiae,  (1741,)  1745,  8".  A  German  translation, 
enlarged  by  tbe  author,  with  the  title  :— "  Philosophi- 
sehe  Abhandlung  von  dem  immateriellen  Natur  der 
Seele,"  etc.  Konigsberg,  1744,  8".  pp.  139.  Opposes 
materialism. 

135.  liCtter  (A)  to  the  Author  [A.  Baxter]  of 
a  Book,  eutituled  An  Enquiry  into  the  Nature 
of  the  Human  Soul,  wherein  the  State  of  the 
Soul,  in  its  separate  Existence,  is  particularly 
considered.    London,  1741,  8o.  pp.  55.    H. 

136.  [Wimpey,  Joseph].  Remarks  on  a  Book 
[by  A.  Baxter],  intitlod,  An  Enquiry  into  the 
Nature  of  the  Human  Soul.  ...  Proving  ... 
that  the  Author's  Fundamental  Principle  is 
false  ...     .    London,  1741,  8°.  pp.  52.    H. 

137.  Bernd,  Adam.  Abhandlung  von  Gott 
und  der  meuschlichen  Seele  und  derselben 
naturlicher  und  sittlicher  Verbindung  mit 
dem  Leibe  . . .  sammt  angehangter  Fortsetz- 
ung  seiner  eigener  Lebensbeschreibung.  Leip- 
zig, 1742,  So.  pp.  422  +.  (40  sh.) 

138.  [Cuentz, ].    Essai  d'un  sistfemo  nou- 

veau  concernant  la  nature  des  etres  spirituels, 
fonde  en  partie  sur  los  principes  de  Locke. 
4  vol.  Neufchatel,  1742,  S". 

See  Zuverldssige  Nachrichten,  V.  266-304.    B. 
138».  [liouls,  Ant.].    Essai  sur  la  nature  de 
I'ame  ....    i'aris,  1742, 12o.  pp.  38. 

139.  Meier,  Georg  Friedr»  Beweis,  dass  keine 
Materie  denken  konne.  Halle,  1743,  So.  — 2* 
Aufl.,  ibid.  1751,  8o.  pp.  189. 

140.  Bellamy,  Daniel.  The  Truth  of  the 
Christiiin  Religion  demonstrated  both  from 
Reason  and  Revelation.  In  twelve  Discourses. 
And  the  Future  State  demonstrated  from 
the  Nature  of  the  Soul.  London,  1744,  8°. 
(Gowaus's  Cat.) 

141.  P.,  A.  C.  Die  Seele  des  Menschen  in  und 
ausser  dem  Leibe,  von  A.  C.  F.  . . .  und  bekannt 
gemacht  von  Benj.  Kniese.  Berlin,  1744,  8°. 
pp.  48. 

142.  Helling,  Loth.  Dissertatio '  de  Anima, 
cum  Thesibus  ex  Univei'sa  Philosophia  selec- 
tis.    Bamb.  1744,  8o.  pp.  122. 

143.  [lia  Mettrie,  Jiilien  Offray  de].  His- 
toire  naturelle  do  I'ame,  traduit  de  I'Anglois 
de  Mr.  Charp,  par  feu  M.  H.  . . .  de  I'Academie 
des  Sciences.  La  Haye  [Paris?],  1745,  8°. — 
Nouvelle  6d.,  Oxford,  1747,  8o.  pp.  343. 

Burnt  by  order  of  the  French  Parliament.  —  Not 
a  translation. 

144.  E^uler,  Leonhard.  Enodatio  Quaestionis 
utrum  Materiae  Cogitandi  Facultas  tribui 
possit?     (In  his  Opuscula,  Berlin,  1746,  4".) 

WS".  Hommel,  Carl  Ferd.  Sendschreiben  vom 
Wesen  des  Korpers  und  der  Geister  ...  . 
Leipzig,  1740,  8p.  pp.  80. 

146.  Gerdil,  Giacinto  Sigismondo,  CartZ.  L'im- 
materialite  de  I'ame  demontree  centre  M. 
Locke,  et  la  Defense  du  sentiment  du  P.  Male- 
branche  contre  ce  philosophe.  2  vol.  Turin, 
1747-48,  4o. 

147.  Poligiiac,  Melchior  de,  Caj-d.  Anti- 
Lucretius,  sive  de  Deo  et  Natura,  Libri  No- 
vem  ...  .  2  vol.  Parisiis,  1747,  8".  —  Ibid.  2 
vol.  1749, 120.    H, 

Translated  into  French,  both  in  prose  (1749)  and 
verse  (1786) ;  into  English,  by  Geo.  Canning,  London, 
1757,  40;  German,  by  M.  Schafer,  Breslau,  1760,  8o. 

148.  [lia  Mettrie,  Julien  Offray  de].  L'homme 
machine.  Leyde,  de  Vimp.  d'Mie  Luzac,  fils, 
1748,  sm.  120.  pp.  (20),  109. 

Also  in  his  (Euvres  philosopMqxies,  Tom.  I.  Amst. 
1764,  sm.  120.  (5A.)  —  This  book  was  burnt  by  order 
of  the  magistrates. 

149.  La  Mettrie,  Julien  Offray  de.  Man  a 
Machine.  . . .  Wherein  . . .  the  immateriality 

694 


of  an  Inward  Principle  is  . . .  exploded  ...  . 
Translated  from  the  French  of  Mons.  De  La 
Mettrie  ...  .  The  3d  Ed.  London,  1750,  8". 
pp.  87  +. 

150.  [ ]?   L'homme  plante Potsdam,  c^ez 

Frederic  Voss,  [about  1748,]  sm.  12o.  pp.  58. 

Also  in  his  (Euvres  philosophiques,  II.  109-135, 
Amst.  1764,  sm.  12o  {BA.).  wanting  the  notes,  and  the 
curious  botanical  description  of  man  according  to  the 
Linntean  system,  which  is  found  on  p.  29  of  the  ori- 
ginal edition.  Barbier,  Querard,  and  others,  ascribe 
this  piece,  as  well  as  L'homme  machine,  to  La  Met- 
trie, and  it  is  included  in  several  eds.  of  his  works; 
but  the  author  of  the  present  treatise  says  (pp.  14,  15, 
note)  that  he  is  not  the  author  of  L'homme  machine. 
Lowndes  (Srit.  Libr.  col.  1205,  no.  50)  has  fallen  into 
the  strange  errorof  calling  L'homme  plante  "  another 
edition"  of  L'homme  machine.  The  former  is  a  mere 
Jeu  d'esprit,  and  has  really  nothing  to  do  with  the 
question  of  materialism. 

151.  liCttre  d'un  anonyme  pour  servir  de 
critique  ou  de  refutation  au  livre  intitul§ 
L'homme  machine.    [1748?]  pp.  12. 

152.  [lia  Mettrie,  Julien  Offray  de].  ifipttre 
k  mon  esprit.  Ou  I'anonyme  persifle.  [1748?] 
120.  pp.  22.  — Also  Paris,  1774,  8o. 

153.  [liuzac,  I^lie].  L'homme  plus  que  ma- 
chine.   Londres  [Leyden?],1748,sm.l2o.(6sh.) 

154.  [ ].  Man  more  than  a  Machine.  Where- 
in, I.  Tbe  Immateriality  of  the  Soul  is  demon- 
strated ...    .    London,  1752,  8o.  pp.  102  +. 

155.  Franz,  Adam  Wilh.  Widerlegung  der 
franzosischen  Schrift :  L'homme  machine, 
nebst  dem  Beweis  der  Gegensatze.  Leipzig, 
1749,  80.  pp.  372. 

156.  Tralles,  Balthas.  Ludw.  De  Machina  et 
Anima  humana  prorsus'a  se  inuicem  distinctis 
...     .    Lipsiae  et  Vratislav.  1749,  8o,  pp.  270. 

Against  La  Mettrie. 

157.  Enquiry  (An)  into  the  Nature  of  the 
Human  Soul,  its  Origin,  Properties,  and  Fa- 
culties ...    .    London,  1750,  8o.  Is. 

157».  Moniglia,  Tommaso  Vincenzo.  Disser- 
tazione  contro  i.materialisti  ed  altri  increduli. 
2  tom.  Padova,  1750,  8o, 

•158.  Plowcqnet,  Gottfr.  Dissertatio  de 
Materialismo.  Tubingae,  1750,  4o.  —  Also 
"cum  Supplementis  et  Confutatione  Libelli: 
L'homme  machine,"  ibid.  1751,  4o. 

159.  liavater,  David.  De  reali  Spirituum  fini- 
torum  Existentia  contra  Materialistas.  [Diss.] 
Tiguri,  1751,  4o. 

160.  Krawse,  Carl  Christian.  Disputatio  phy- 
sica  de  Homine  non  Machina.  Lipsiae,  1752, 
4o.  pp.  72. 

161.  Crewtz,  Friedr.  Carl  Casimir,  Baron 
von.  Versuch  iiber  die  Seele.  2  Theile. 
Frankfurt  und  Leipzig,  1753-54,  8o. 

See  Nova  Acta  Erud.  1755,  pp.  6Vi-103.   IT. 

162.  [liignac,  Jos.  Adrien  Lelarge  de,  the 
Abbe].  I':iemens  de  metaphysique  tires  de 
I'experience,  ou  Lettres  h  un  materialiete  sur 
la  nature  de  I'ame  ...    .    Paris,  1753, 12". 

163.  Miiller,  Joh.  Steph.  Dissertatio,  utrum 
Doctrina  de  Mentis  Materialitate  Hypothesis 
philosophicapossitvocari  ...  .  Jenae,  1753,4o, 

164.  [Crentz,  Friedr.  Carl  Casimir,  Baron 
von].  Sendschreiben  an  den  Herrn  Profes- 
sor Gottsched  zu  Leipzig,  abgelassen  von  dem 
Verfasser  des  Versuchs  iiber  die  Seele.  Frank- 
furt am  Mayn,  1754,  8o.  pp.  132. 

165.  Denesle, .    Les  pr§juges  des  anciens 

et  des  nouveaux  philosophes  sur  la  nature  de 
I'ame  humaine,  ou  Examen  du  mat^rialisme 
....    2  vol.  Paris,  (1754,)  1765,  12o. 

"  VooT. "—Hennings. 

166.  Krause,  Carl  Christian.  Sendschreiben 
an  Hrn.  von  Windheim,  wegen  der  von  ihm 
iibernommenen  Vertheidigung  des  materia- 
listischen  Irrthums.    Leipzig,  1764,  4o. 


167 


CLASS  L— NATURE  OF  THE   SOUL. 


193 


167.  Antimateriallsme  (L'),poeme.  Drea- 
de,  1755,  So.  pp.  16. 

168.  [Bonnet,  Charles].  Essai  de  psychologie 
...    .     Londres  [Leyden?],  1755,  8o,  pp.  390. 

Also  ia  his  (Euvres,  Neuchatel,  1779,  etc.  8",  Tom. 

XVII.  ff. 

169.  Hase,  Christian  Heinr.  Dissertatio  de 
Anima  humana  non  medii  Generis  inter  sim- 
plicem  et  compositam  Substantiam  ...  .  [In 
opposition  to  Baron  von  Creutz.]  2  pt.  Jenae, 
1756,  4°.  pp.  30,  30. 

170.  Sinsart,  Benolt.  Recueil  de  pensges  di- 
verses  sur  I'immaterialite  de  I'ame,  son  im- 
mortalite,  sa  liberte,  et  sa  distinction  d'avec 
le  corps,  ou  Refutation  du  materialisme,  avec 
line  reponse  aux  objections  de  M.  Cuentz  et  de 
Lucrece  le  philosophe.  . . .  Colmar,  1756,  8°. 
pp.  376. 

171.  Sclilettwein,  Joh.  Aug.  De  Corporea 
Mentis  Natura  prorsus  neganda,  Jenas,  1757, 
4o.  pp.  40. 

172.  [Robinson,  J.,  M.D.].  Philosophical 
and  Scriptural  Inquiries  into  the  Nature  and 
Constitution  of  Mankind,  considered  only  as 
Rational  Beings.  Wherein  the  Antient  Opi- 
nion, asserting  the  Human  Soul  to  be  an  Im- 
material, Immortal,  and  Thinking  Substance, 
is  found  to  be  quite  False  ....  Authore  J.  R. 
M.D.  London,  1757,  8°.  Is.  6d.  — Also  ibid. 
1758,  80.  2.S.  ? 

"A  wild,    rambling  performance."— JtfontAJy  Bm. 

XVIII.  498. 

173.  Fleming,  Caleb.  A  Survey  of  the  Search 
after  Souls,  by  Dr.  Coward,  Dr.  S.  Clarke,  Mr. 
Baxter,  Dr.  Sykes,  Dr.  Law,  Mr.  Peckard,  and 
others.  Wherein  the  principal  Arguments /or 
and  against  the  Materiality  are  collected :  and 
the  Distinction  between  the  Mechanical  and 
Moral  System  stated.  With  an  Essay  to  as- 
certain the  Condition  of  the  Christian,  during 
the  Mediatorial  Kingdom  of  Jesus:  which 
neither  admits  of  a  Sleeping,  nor  supposes 
a  Separate  State  of  the  Soul  after  Death.  . . . 
London,  1758,  8o.  pp.  (ii.),  xiii.,  314,  followed 
in  some  copies  by  pp.  315-322  (Advertisement 
and  Addenda),  dated  Sept.  27, 1760.    H. 

174.  Pecjkard,  Peter.  Observations  on  Mr. 
Fleming's  Survey,  &c.  In  which  are  consi- 
dered [divers  other  subjects,  and]  ...  the 
Foundation  of  Immortality.  London,  1759, 
80.  pp.  115.    H. 

175.  Fleming,  Caleb.  A  Defence  of  the  Con- 
scious Scheme,  against  that  of  the  Mortalist. 
Occasioned  by  Mr.  Peter  Peckard's  Observa- 
tions on  Mr.  Fleming's  Sufvey,  &c.  Wherein 
an  Immediate  Resurrection  of  the  Just,  is 
shewn  to  be  consistent  with  a  General  Resur- 
rection and  Judgment  of  all  the  Dead.  ... 
London,  1759, 8".  pp.  72  +.    H. 

176.  [Coyer,  Gabriel  Francois].  Lettre  an  R. 
P.  Borthier,  sur  le  mateiialisme.  Geneve 
[Paris],  1759, 12o.  pp.  77. 

See  Peignot,  JPict.  des  livres  condamnis  aufeu,  IT. 
231. 

177.  [Dnfonr,  ,  the  Abbe].    L'ame,  ou  le 

systeme  des  materialistes,  soumis  aux  seules 
lumi^res  de  la  raison,  par  M.  I'abbe  *  *  *.  Lau- 
sanne [Avignon],  1759, 12°. 

178.  Essay  (An)  towards  demonstrating  the 
Immateriality,  and  Free-Agency  of  the  Soul. 
In  Answer  to  two  Pamphlets;  one  intitled,  A 
Philosophical  Enquiry  into  the  Physical  Spring 
of  Human  Actions,  &c.  supposed  to  have  been 
wrote  by  Mr.  Samuel  Strutt.  And  the  other 
intitled;  A  Philosophical  Enquiry  concerning 
Human  Liberty :  supposed  to  have  been  wrote 
by  Anthony  Collins,  Esq.    London,  1760,  8o. 

mL  PP-  xvi.,  136.     H. 

^K:         179.  MonigIia,TommasoVincenzo.  La  mente 


nmana  spirito  immortale,  non  materia  pen- 
sante.    2  torn.  Padova,  1760, -So. 

179».  Osservazioni  critico-filosofiche  contro 

i  materialisti.    Lucca,  1760,  So. 

180.  Biopliilns,  psevdon.  Zwei  Gesprache 
von  der  Unsterblichkeit  der  menschlichen 
Seele  zwischen  einem  Officier,  der  ein  Mate- 
rialist ist,  uud  zwischen  einem  Bauer,  von 
Biophilo.    N.p.  1761,  So.  pp.  32. 

181.  Marstaller,  G.  (J.?)  C.    Gedanken  von* 
der  Unsterblichkeit  der  menschlichen  Seele, 
den  materialistischen  Philosophen  entgegen- 
gesetzt.    Quedlinburg,  1761,  So.  pp.  30. 

182.  Simon,  Jordan.  Widerlegung  des  Mate- 
rialismus.    Wilrzburg,  1761,  S".     20  (/i: 

Also  with  the  title  :—"Urtheil  iiber  die  Seelenlehre 
einiger  Aerzte,"  etc. 

183.  [Piclion,  Thomas  Jean,  the  Abb6].  Car- 
tel aux  philosophes  h  quatre  pattes,  on  I'lm- 
materialisme  oppose  an  materialisme.  Bru- 
xelles  et  Paris,  1763,  8°. 

184.  liangton,  Zachary.  An  Essay  concern- 
ing the  Human  Rational  Soul.  In  Three 
Parts.  Shewing,  1.  the  Origin;  2.  the  Nature; 
3.  the  Excellency  of  the  Soul.  ...  Oxford, 
1764,  80.  3s.  6d. 

First  publ.  anonymously  at  Dublin,  1753  (Bodl.  Cat.) 
or  1759  (Month.  Rev.),  8o.  — "A  farrago  of  stale  and 
trite  arguments." — Monthly  Rev. 

185.  Einzinger  von  Einzing,  Joh.  Mart. 
Maximilian.  Gedaukoa  vom  geistigen  Wesen 
der  menschliclien  Seele  ...  .  Munchen,  1766, 
40.  pp.  48. 

186.  Ploncqnet,  Gottfr.  Problemata  de  Na- 
tura Hominis  ante  et  post  Mortem.  [Diss.] 
Tubingae,  1766,  4o. 

187.  Brongliton,  Thomas.  A  Defence  of 
the  commonly-received  Doctrine  of  the  Human 
Soul,  as  an  immaterial  and  naturally-immortal 
Principle  in  Man,  against  the  Objections  of 
some  modern  Writers:  including  the  true 
Scripture-Doctrine  of  Death,  Life,  and  Ira- 
mortality,  and  of  the  Necessity  and  Extent 
of  the  Christian  Redemption.  ...  Bristol, 
1766,  80.  pp.  174.    H. 

188.  Warning  (A)  against  Popish  Doctrines : 
or,  Observations  on  the  Rev.  Mr.  Thomas 
Broughton's  Defence  of  an  inherent  Immor- 
tality in  Man;  shewing  it  to  be  a  Doctrine  of 
human  Invention  ....   London,  1767, 80.  Is.  Qd. 

189.  C artier,  Gallus.  Anmiae  sen  Mentis 
humanae  Spiritualitas  et  Immortalitas  ad- 
versus  nostrae  Aetatis  Philosophos,  Materi- 
alistas  dictos,  physicis  Argumentis  demon- 
strata.     Aug.  Vind.  1768,  80.  pp.  93. 

190.  Scli-»valt»,  Joh.  Anima  spiritualis  ac 
immor talis  ex  sanioris  Philosophiae  Princi- 
piis  contra  Epicureos  et  Materialistas  aliosque 
Seculi  nostri  Pseudo-Philosophos  propugnata. 
Rastadii,  1768,  80.  pp.  139. 

190».  Smitli,  William,  M.D.  A  Dissertation 
upon  the  Nerves;  containing  an  Account,  1. 
Of  the  Nature  of  Man.  2.  Of  the  Nature  of 
Brutes.  3.  Of  the  Nature  and  Connection  of 
Soul  and  Body.  4.  Of  the  Threefold  Life  of 
Man.  5.  Of  ...  Nervous  Diseases.  ...  Lon- 
don, 1768,  80.  pp.  vi.,  302.    G. 

191.  [Hollbacli,  Paul  Henri  Tliiry,  Barmi 
d'].  Le  systeme  de  la  nature  . . .  par  :M.  Mi- 
rabaud  ...  .2  voL  Londres  [Amsterdam], 
1770, 80. 

Numerous  eds. ;  see  Qu§rard.  A  German  transla- 
tion, 2  Theile,  Frankf.  und  l.eipz.  1783,  h"  etc.;  Eng- 
lish, 4  vol.,  London,  1797,  80;  :>.  vol..  New  York,  1838, 
8°;  Spanish,  4  vol.,  Paris,  18J-',  I80. 

192.  [Dwval,  Pierre].  Reflexions  sur  le  livre 
intitule:  Le  svsteme  de  la  nature.  Paris, 
1770, 120. 

193.  Tollner,  Joh.  Gottlieb.    Beweis  fiir  die 

695 


194: 


CLASS  I.— NATURE  OF  THE  SOUL. 


220 


Immaterialitat  der  menschlichen  Seele  aus 
der  Immaterialitat  Gottes.  (In  his  Kurze 
vermischte  Aufsdtze,  2*  Samml.,  Frankf.  a.  d. 
Oder,  1770,  80.) 

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CLASS  I.— NATURE   OF  THE   SOUL. 


254 


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254a 


CLASS  I.  — NATURE  OF  THE   SOUL. 


282 


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265.  Addison,  William.  A  Letter  to  William 
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Causes  of  Intellectual  Life  and  the  Mind.  ... 
London,  1830,  So.  pp.  35. 

265».  Carniicliael,  Andrew.  An  Essay,  on 
such  Physical  Considerations  as  are  connected 
with  Man's  Ultimate  Destination  ....  Dublin, 

1830,  80.-  pp.  vii.,  172.    H. 

266.  Dermott,  G.  D.  A  Discussion  on  the 
Organic  Materiality  of  the  Mind,  the  Imma- 
teriality of  the  Soul,  and  the  Non-Identity  of 
the  Two  ...    .    London,  1830,  8°.  pp.  44  +.  G. 

1267.  Flemming,  Carl  Fr.  von.     Beitrage 
zur   Philosophic    der    Seele.      !«'  Theil.    Die 
Menschenseele.    ||   Her  Theil.   Die  Thierseele. 
2  Theile.  Berlin,  1830,  8o.    2^  th. 
698 


268.  Sclmbert,  Gotthilf  Heinr.  von.  Die 
Geschichte  der  Seele.  4e  neu  bearbeitete  viel 
vermehrte  Aufl.  2  Bde.  Stuttgart  und  Tu- 
bingen, (1830,  33,  45?)  1850,  So.    M. 

269.  Fearon,  Henry  Bradshaw.  Thoughts  on 
Materialism :  and  on  Religious  Festivals,  and 
Sabbaths.     London,  1833,  So.  pp.  iv.,  214.    B. 

Pp.  1-125,  "  Materialism  a  Scriptural  Doctrine." 

270.  Jouffroy,  Theodore  (Simon).  Du  spiri- 
tualisme  et  du  materialisme.  (In  his  Melanges 
pJiiJos.,  2e  6d.,  Paris,  (1833,)  1838,  So,  pp.  157- 
208.)    H. 

271.  C,  R.  On  the  Existence  of  the  Soul  after 
Deatli:  a  Dissertation  opposed  to  the  Prin- 
ciples of  Priestley,  Law,  and  their  respective 
Followers.  By  R.  C.  London,  1834,  So.  pp.  iv., 
114.     G. 

272.  Groos,  Friedr.  Die  geistige  Natur  des 
Menschen.  Bruchstiicke  zu  einer  psychischen 
Anthropologie.    Mannheim,  1834, 12o.  (8  sh.) 

273.  Hooker,  Herm.  The  Portion  of  the 
Soul,  or  Thoughts  on  its  Attributes  and  Ten- 
dencies, as  indicating  its  Destiny.  Philadel- 
phia, 1835,  320.  — London,  1836,  18°.    Is.  6d. 

27oa.  Redern,  Sigismond  Ehrenreich,  Count 
de.  Considerations  sur  la  nature  de  I'liomme 
en  soi-meme,  et  dans  ses  rapports  avec  I'ordre 
social.  ...    2  tom.  Paris,  1835,  8o.    JI. 

274.  Scliroeder  van  der  Kolk,  J.  L.  C. 
Eene  voorlezing  over  het  verschil  tusschen 
doode  natuurkrachten,  levenskrachten  en  ziel, 
uitgesproken  in  het  physisch  Gezelschap  te 
Utrecht.    Utrecht,  1835,  8o.   Jl.  0.80. 

275.  Brongliam,  Henry,  Baron  Brougham 
and  Vaux.    1835.     See  No.  1091. 

276.  Wallace,  Thomas,  LL.D.  Observations 
on  the  Discourse  of  Natural  Theology  by 
Henry  Lord  Brougham:  chiefly  relating  to 
his  Lordship's  Doctrine  of  the  Immateriality 
of  the  Human  Mind,  as  proved  by  Psycho- 
logical Phenomena  ...  .  London,  1835, 12o. 
pp.  iv.,  163. 

277.  Additional  Observations  on  the  Dis- 
course of  Natural  Theology,  by  Henry  Lord 
Brougham,  intended  to  disprove  the  Doctrine 
that  the  Immortality  of  the  Soul  depends  on  its 
being  Immaterial,  and  also  to  trace  the  Origin 
of  the  Doctrine  of  the  Soul's  Immateriality. 
. . .    Dublin,  1835,  12o.  pp.  iv.,  130. 

278.  Autenrietli,  Job.  Heinr.  Ferd.  von. 
Ansichten  tiber  Natur-  und  Seelenleben  ...  . 
Stuttgart  und  Augsburg,  1836,  8o. 

Among  the  essays  in  this  vol.  are  "  Griinde  gegen 
den  Mateiialismus,"  and  "  Natiirliche  Hoffnung  des 
Menschen  auf  cin  Jenseits." 

279.  Gnsor,  George.  Natural  Theology:  the 
Arguments  of  Paley,  Brougham,  and  the 
Bridge  water  Treatises  on  this  subject  exa- 
mined: also  the  Doctrines  of  Brougham  and 
the  Immaterialists  respecting  the  Soul.  ... 
London,  1836,  12o.  pp.  60. 

280.  Immortality  and  Immateriality.  [With 
notices  of  Lord  Brougham's  Discourse  of  Na- 
tural Theology,  and  Wallace's  and  Turton'a 
Observations  upon  it.]  (Fraser's  Mag.  for 
June,  1836;  XIII.  694-707.)    H. 

281.  Tliomas,  Fred.  Samson.  The  Psycho- 
logist; or,  Whence  is  a  Knowledge  of  the 
Soul  derivable?  A  Poetical,  Metaphysical, 
and  Theological  Essay.  London,  1844,  So.  pp. 
vii.,  211.     G. 

Also  included  in  his  Poetical  Fragments,  London, 
1836,  80.  —  Against  materialism. 

282.  Erdmann,Joh.  Eduard.  Leib  und  Seele 
nach  ihrem  Begriff  und  Verhaltniss  zu  ein- 
ander.  Ein  Beitrag  znr  Begrundung  der  phi- 
losophischen Anthropologie  ...  .  Halle,  1837, 
So.  pp.  viii.,  133. 

RevicAved  by  Gabler  in  the  Jahrb.  f.  ioisa.  KritOc  for 
Deo.  1837,  coll.  801-848.    B. 


2855 


CLASS  I.  — NATURE  OF  THE  SOUL. 


316 


283.  Grroos,  Friedr.  Der  unverwesliche  Leib 
als  das  Organ  des  Geistes  und  Sitz  der  Seelen- 
storungen.     Heidelberg,  1837, 12o.    10  gr. 

284.  Messersclimidt,  Heinr.  Die  hoch- 
wiclitige  Lebensfrage :  sind  die  Aeussenmgen. 
der  liolieren  geistigen  Thatigkeit  beim  Men- 
scben  •  bios  Wirkungen  seiner  vollkommneren 
Organisation,  oder  eines  mit  dieser  in  inniger 
Verbindung  lebenden  Wesens  von  unsterb- 
lich'^r,  geistiger,  an  eich  hoherer  Natur  ?  Auf 
dem  einzig  sichern  Weg  der  Naturforschung 
evident  beantwortet.    Zeitz,  1837,  8o.  pp.  155. 

Opposes  materialism. 

285.  liadevi-Roche,  P.  J.  Refutation  du 
materialisme,  et  demonstration  du  spiritua- 
lisme  par  la  physiologie  et  la  psychologie. 
Paris,  1838,  S".  {\2\  sh.) 

286.  Meyer,  H.  H.  Der  Geist  in  seiner  Unab- 
hangigkeit  von  dem  Korper  und  der  Sinnen- 
welt  liberhaupt.    Oldenburg,  1838,  8o.  (10  sh.) 

287.  Debreyne,  Pierre  Jean  Corneille.  Pen- 
sees  d'un  croyant  catholique,  ou  Considerations 
philosophiques,  morales  et  religieuses  sur  le 
materialisme  moderne.  Tame  des  betes,  la 
phrenologie,  le  suicide,  le  duel  et  le  magne- 
tisme  animal.  2*  ed.  Paris,  (1839,)  1840,  8o. 
(31  sh.)  —  3e  ed.,  1844,  S".    6>. 

288.  Foridion, ,  the.  Ahhi.  Le  materia- 
lisme et  la  phrenologie  combattus  dans  leurs 
fondements  ...    .    Paris,  1839,  8o.  (25^  sh.) 

289.  Hasert,  Friedr.  Reinhold.  Leben,  Seele, 
Gott  in  ihrem  innersten  Ileiligthume  auf- 
gesucht  und  in  ihren  wesentlichsten  Offonba- 
rungen  zusammenhangend  dargestellt.  N  urn- 
berg,  1839,  80.  (lOf  sh.) 

290.  Essay  (An)  on  the  Distinction  between 
Body,  Soul,  and  Spirit.  By  the  Author  of 
"  Miriam."     London,  1841,  32o.  Is. 

291.  Picard,  J.  B.  R.    La  verite  sur  la  nature 
et  les  preuves  demonstratives  de  I'existence  j 
et  I'immaterialit^  de  I'ame  Paris,  1842, 
80.  (of  sh.) 

292.  Crwte  Saclie  (Die)  der  Seele,  ihre  eigenen  ^ , 
Angelegenheiten  und  die  aus  dem  Menschen 
und     der    Yergangenheit     entwickelte    Ge- 
schichts-Zukunft.      Braunschweig,    1843,  8°. 
pp.  126. 

293.  Ficlitc,  Imman.  Herm.  Die  bisherige 
Zustand  der  Anthropologio  und  Psychologie. 
I.  (In  his  Zeitschr.  f.  Fhilos.,  1844,  XII.  66- 
105.)    ff. 

On  the  question  of  immortality,  see  pp.  95-105. 

294.  Tieronx.,  Antoine.  Pneumatologie.  Nou- 
veau  systeme  philosophique  sur  I'origine  et  le 
but  final  de  toutes  clioses,  d'apres  les  theories 
filevecs  de  la  philosophic,  depuis  les  brach- 
manes  jusqu'k  nos  jours ;  pour  servir  d'intro- 
duction  k  la  Religion  de  I'avenir.  Paris,  1844, 
So.  (30i  sh.) 

295.  Duparc,  H.  M.  Voorstelling  van  eene 
stoffelijkheid  dor  ziel,  benevens  een  woord 
over  het  wederkeerige  verband  en  verschil 
tusschen  ziel,  geest  en  ligchaam.  Leeuwar- 
den,  1845,  8o.  Jl.  0.60. 

296.  Neville,  William.  A  Brief  Treatise  upon 
the  Nature,  Faculties,  Value,  and  Final  Des- 
tination of  the  Human  Soul.  London,  1845, 
120.  pp.  42. 

297.  Petrelli,  C.  M.  J.  Om  Menniskosjalens 
Natur.  Fcirsok  till  Psychologie.  2.  Upplagan 
bfwersedd  och  sammandragen.  Linkoping, 
(1845-46,)  1848,  8°.  pp.  viii.,  200. 

298.  Frapportl,  Gius.  I  risultati  della  filo- 
sofia,  ossia  le  principali  nozioni  su  la  natura 
spirituale  dell'uomo.   Padova,  1840, 8o.  pp.  136. 

299. TJie  same.     Ed.  2da.  Padova,  1846,  8o. 

pp.  160. 
300.  Moreaii,   L.    Du  materialisme  phreno-  I 


logique,  de  I'animisme  et  de  I'influence.  2^  ed, 
Paris,  184(>,  12o.  (14  sh.) 

301.  Rowe,  Henry  Nathaniel.  The  Rainbow 
of  the  Mind,  explained  in  a  Dialogue  between 
the  Materialist  and  the  Author,  with  the  Five 
Senses  in  Council  assembled;  proving  the 
Immortality  of  the  Soul  by  Evidence  of  Sight. 
London,  1846,  8°.  pp.  48.  (Gowans's  Cat.) 

302.  Xatwre  (On  the)  and  Elements  of  th« 
External  World ;  or  Universal  Immaterialism 
fully  explained  and  newly  demonstrated.  Lon- 
don, 1847,  80. 10s. 

303.  Redford,  George.  Body  and  Soul;  or, 
Life,  Mind,  and  Matter,  considered  as  to  their 
Peculiar  Nature,  and  Combined  Condition  in 
Living  Things.  . . .  London,  1847,  8o.  pp.  x., 
232.    F. 

304.  Bertrand  de  Saint  Germain, . 

Des  manifestations  de  la  vie  et  de  lintelligence 
h  I'aide  de  I'organisation  ....  Paris,  1848, 8o. 
pp.  vii.,  421.    H. 

The  author  is  a  materialist. 

305.  Dudley,  John.  The  Anti-Materialist; 
denying  the  Reality  of  Matter,  and  vindicat- 
ing the  Universality,  of  Spirit.  . . .  London, 
1849,  80.  pp.  vi.,  286.    F. 

.306.  Paine,  Martyn.  A  Discourse  on  the  Soul 
and  Instinct,  physiologically,  distinguished 
from  Materialism,  introductory  to  the  Course 
of  Lectures  on  the  Institutes  of  Medicine 
and  Materia  Medina,  in  the  University  of  the 
City  of  New  York.  Delivered  on  the  Evening 
of  Nov.  2, 1848  ...  .  [Published  originally  by 
the  Medical  Class.]  Enlarged  Edition.  New 
York,  1849, 12o.  pp.  xi.,  230.    H. 

.306*.  Smee,  Alfred.  Instinct  and  Reason  de- 
duced from  Electro-Biology.  London,  1850, 8o. 
pp.  360. 

307.  Soviat,  Andre.  De  I'esprit  et  de  Vkme. 
2  vol.  Paris,  1850,  8o.  10 /r. 

308.  Thomson,  Rev.  Patrick.  The  Soul, 
its  Nature  and  Destinies.  London,  1850, 12o. 
pp.  246. 

309.  Atkinson,  Henry  George,  and  Marti- 
neau,  Harriet.  Letters  on  the  Laws  of 
Man's  Nature  and  Development.  . . .  London, 
1851, 120.  pp.  xii.,  390.    H. 

Advocating  atheistic  materialism. 

310.  Read,  Thomas.  The  Immateriality  of 
the  Soul :  or,  Man  entirely  dependent  upon 
his  Organization  for  all  his  Mental  and  Moral 
Powers.  ...    Philadelphia,  1851,120.  pp.24,  g. 

311.  Dorris,  William  D.  Lecttire  on  the 
Human  Soul,  for  the  Benefit  of  the  Orphan 
Assylums  [sic]  in  the  City  of  Nashville,  de- 
livered ...  February  4th,  1852.  Nashville 
[Tenn.l,  1852,  80.  pp.16.    H. 

Maintains  that  the  soul  is  a  material  fluid,  secreted 
by  the  brain. . 

312.  liOtze,  (Rud.)  Herm.  Medicinische  Psy- 
chologie Oder  Physiologie  der  Seele.  . . .  Leip- 
zig, 1852,  8o.  pp.  x.,  6.32. 

See  Leipz.  Sepert.,  1852,  XL.  lft-24. 

313.  Mason,  Fev.  William.  What  is  the 
Human  Soul?    London,  [1852,]  16o.  pp.  76.   F. 

Swedenborgian. 

314.  Molescliott,  Jac.  Der  Kreislauf  del 
Lebens.  Physiologlsche  Antworten  auf  Lie- 
big's  Chemische  Briefe.  3e,  vermehrte  und 
verbesserte  Aufl.  Slainz,  (1852,  55,)  1857,  8°. 
pp.  xii.,  534.    H. 

315.  Fischer,  Carl  Philipp.  Die  Unwahrheit 
des  Sensualismus  und  Materialismus,  mit  be- 
eonderer  Rucksicht  auf  die  Schriften  von 
Feuerbach,  A'ogt  und  Moleschott  bcwiesen 
...    .    Ei-langen,'  1853,  8o.  pp.  xviii.,  52.    H. 

316.  Ueber  die  Unmbglichkeit  den  Natura- 

I'siiuis  zum  erganzenden  Theil  des  Systems 
der  Wissenschaft  zu  erheben.    Ein  Nachtrag 


317 


CLASS  I.  — NATURE  OF  THE  SOUL. 


346 


[to  the  above]  ...    .    Eriangen,  1854,  8°.  pp. 
xxiii.,  55. 

317.  Perty,  Max.  Ueber  die  Bedeutung  der 
,  Anthropologie  fiir  Naturwissenschaft  und 
*  Philosophic.    Ein  Vortrag  ...    .    Bern,  1853, 

80.  pp.  51.    H. 

In  opposition  to  the  materialism  of  Moleschott. 

318.  Fichte,  Imman.  Herm.  Die  Seelenlehre 
des  Matorialismus,  kritisch  untersucht.  (In 
his  Zeitschr.  /.  Fhilos.,  1854,  XXV.  58-77, 
169-179.)    H. 

819.  Hiuriclis,  Herm.  Friedr.  Wilh,  Das 
Leben  in  der  Natur.  Bildungs-  und  Entwiclve- 
lungsstufen  desselben  in  Plianze,  Thier  und 
Mensch.  Natur-historisch-philosophisch  dar- 
gestellt  ...    .    Halle,  1854,  8».  pp.  xv.,  271. 

320.  Hoffmann,  Franz.  Zur  Widerlegung 
dos  Materialismus,  Naturalismus,  Pantheis- 
mus  und  Monadismus.  Abdruck  der  Einlei- 
tung  zu  Fr.  v.  Baader's  sammtlichen  Werke. 
I.  Hauptabth.  4.  Bd.  Leipzig,  1854, 8o.  pp.  Hi. 
H. 

321.  Wagner,  Rud.  Menschenschopfung  und 
Seelensubstanz.  Ein  anthropologischer  Vor- 
trag, gehalten  ...  zu  Gottingen  am  18.  Sep- 
tember 1854.  . . .  Gottingen,  1854,  8°.  pp.  30. 
H. 

322.  Ueber  Wissen  und  Glauben,  mit  be- 

sonderer  Beziehung  zur  Zukunft  der  Seelen. 
. . .    Gottingen,  1854,  8o.  pp.  30.    H. 

S23.  Zukrigl,  Jak.  Kritische  Untersuchung 
iiber  das  Wesen  der  vefniinftigen  Geistseele 
und  der  psychischen  Leiblichkeit  des  Men- 
schen,  sowie  iiber  die  Frage :  Inwiefern  ist  die 
verniinftige  Geistseele  die  Form  des  mensch- 
lichen  Leibes?  mit  Rlicksicht  auf  den  Streit 
der  Gegenwart,  auf  die  Concilien,  Kirchenva- 
ter  und  Scholastiker.  . . .  Regensburg,  1854, 
So.  pp.  iv.,  272.    H. 

324.  Cooper,  H.  G.  Indestructibility  the 
Universal  Law,  traced  from  a  Bit  of  Coal  to 
the  Soul  of  Man.    Dublin,  1855,  8o.  2s.  6d. 

325.  Czolbe,  Heinr.  Die  Elemente  der  Psy- 
chologic vom  Standpunkto  des  Materialismus. 
(Fichte's  Zeitschr.  /.  PMlos.,  1855,  XXVI.  91- 
109.)    H. 

326.  Neue  Darstellung  des  Sensualismus. 

Ein  Entwurf  ...    .    Leipzig,  1855,  8°.  pp.  xii., 
237.    //. 

"  The  most  important  recent  production  on  the  side 
of  mater ia,\ism."—Klvpf el.  See  also  Leipz.  Jlepert,, 
1856,  LIV.  205-208.    H. 

327.  Fecliner,  Gustav  Theodor.  Ueber  die 
physikalische  und  philosophische  Atomen- 
lehre.    Leipzig,  1855,  8°.  pp.  xvi.,  210. 

Opposes  materialism. 

328.  Tittmann,  Friedr^Vilh.  Ueber  Leben 
uod  Stoff.    Dresden,  1855,  8°.  pp.  viii.,  168. 

329.  "Vogt,  Carl.  Kohlerglaube  und  Wissen- 
schaft.  Eine  Streitschrift  gegen  Hofrath  Ru- 
dolph Wagner  in  Gottingen.  4e  Auflage,  zwei- 
ter  Abdruck.  Giesseu,  (1855,)  1856,  8o.  pp. 
Ixvii.,  126.    H. 

"Acute  and  witty"  (Klvp/d),  J)ut  superficial. 

330.  "Wagner,  (Job.)  Andr.  Naturwissen- 
schaft und  Bibel  im  Gegensatze  zu  dem  Koh- 
lerglauben  des  Herrn  Carl  Vogt,  als  des  wie- 
dererstandenen  und  aus  dem  Franzosischen 
ins  Deutsche  libersetzten  Bory.  Stuttgart, 
1855,  8o.  pp.  55.    H. 

631.  Reiclienbacli,  Karl,  Baron  von. 
Kohlerglaube  und  Afterweisheit.  Dem  Ilerrn 
C.  Vogt  in  Genf  zur  Antwort.  Wien,  1855, 8o. 
pp.  48. 

^2.  Frolisclianimer,  J,  Menschenseele 
und  Physiologic.  Eine  Streitschrift  gcgon 
Prof.  Carl  Vogt  in  Genf  Miinchen,  1855,  So. 
pp.  vii.,  212. 

Praised  by  Klflpfel.    The  author  is  a  Catholic.    Re- 

700 


viewed  by  Fr.  Hoffmann  in  Fichte's  Zeitschr./.  Fhi- 
los., 1857,  XXXI.  14a-160.     B. 

333.  Sclialler,  Jiilius.  Leib  und  Seele.  Zur 
Aufklaruhg  iiber  "  Kohlerglauben  und  Wis- 
senschaft."  3«  vermehrte  Ausg.  Weimar, 
(1855,  56,)  1858,  So.  pp.  (8),  248  +.    H. 

"  The  most  important,  in  a  scientific  point  of  view, 
among  the  recent  works  against  materialism." — Klup- 
fel.    See  also  BihUoth.  Sacra,  XVII.  203-208. 

334.  Bucliner,  Louis.  Kraft  und  Stoff. — 
Empirisch-naturphilosophische  Studien.  In 
allgemein-verstandlicher  Darstellung.  6*  ver- 
mehrte und  verbesserte  Aufl.  [1st  and  2d 
eds.,  1855 ;  3d  and  4th,  1856.]  Frankfurt  a.  M., 

1859,  80.  pp.  Ivi.,  252.    H. 

The  author  is  a  zealous  propagandist  of  materialism. 

335.  Franenstadt,  Julius.  Der  Materialis- 
mus. Seine  Wahrheit  und  sein  Irrthum. 
Eine  Erwiederung  auf  Dr.  Louis  Biichner's 
"  Kraft  und  Stoff."  . . .  Leipzig,  1850, 16o.  pp. 
XV.,  208. 

336.  Faljri,  Friedr.  Briefe  gegen  den  Materia- 
lismus.    Stuttgart,  1850,  8o.  pp.  xv.,  215. 

"  One  of  the  best  works  against  the  materialistic 
tendency."— ^Zu^/eJ.  See  also  JBiblioth.  Sacra, 
XVII.  208-211. 

337.  Piclxte,  Imman.  Herm.  Anthropologie. 
—  Die  Lehre  von  der  menschlichen  Seele. 
Neubegriindet  auf  naturwissenschaftlichem 
Wege  fur  Naturforscher,  Seelenarzte  und  wis- 
senschaftlich  Gebildete  tiberhaupt.  2*  ver- 
mehrte und  verbesserte  Aufl.   Leipzig,  (1850,) 

1860,  So.  pp.  xxxix.,  623.     H. 

"Die  spiritualistischen  Lehren,"  pp.  23-55;  "Der 
Materialismus,"  pp.  56-94;  "Der  Tod  und  die  See- 
lenfortdauer,"  pp.  307-365;  "  Die  zeltliche  Entste- 
hung  der  Seele,"  pp.  494-534. —An  important  worlt. 
Comp.  Leipz.  Bepert.,  1856,  LV.  209-212. 

338.  Grindon,  Leopold  Hartley.  Life:  its 
Nature,  Varieties  and  Phenomena.  Also, 
Times  and  Seasons.  . . .  London,  1850,  So.  pp. 
viii.,  328.    F. 

339.  liOtze,  (Rud.)  Herm.  Mikrokosmus.  Ideen 
zur  Naturgeschichte  und  Geschichte  der 
Menschheit.  Versuch  einer  Anthropologie. 
I<^  Band :  Der  Leib.  Der  Seele.  Das  Leben.  [| 
11"  Band :  Der  Mensch.  Der  Geist.  Der  Welt 
Lauf.    2  Bde.     Leipzig,  1850-58,  8o. 

"A  very  important  yrork."—Kliip/a. 

340.  Czolbe,  Heinr.  Entstehung  des  Selbst- 
bewusstseins.  Eine  Antwort  en  Hrn.  Pro£ 
Lotze.    Leipzig,  1850,  So.  pp.  58. 

341.  BrauTbacli,  W.  Kohlerunglaube  und 
Materialismus  oder  die  Wahrheit  des  geisti- 
gen  Lebens.  Frankfurt  am  Main,  1850,  So. 
pp.  iv.,  92. 

342.  Thum,  Rud.  Karl  Vogt's  Kohlerglaube 
Und  Wissenschaft  im  eigenen  Lichte.  I.  Got- 
tingen, 1850,  So.  pp.  35. 

343.  Draper,  John  Wm.  Human  Physiology, 
Statical  and  Dynamical:  or.  The  Conditions 
and  Course  of  the  Life  of  Man.  . . .  New  York, 
1850,  So.  pp.  xvi.,  649. 

See  pp.  283-287  for  "  evidence  of  the  existence  of 
the  soul  derived  from  cerebral  structure." 

344.  f^nen,  F.  Der  naturwissenschaftliche 
Materialismus  in  seinem  Princip  und  in  sei- 
nen  Konsequenzen.  Ein  Vortrag  ...  .  Ber- 
lin, 1850,  So.  pp.  32. 

345.  Miclielis,  Fr.  Der  Materialismus  als ' 
Kohlerglaube.  Ein  offenes  Sendschreiben 
als  Herausforderung  zum  wissenschaftlichen 
Kampfe  an  die  Vertreter  des  neuen  Materia- 
lismus in  Deutschland:  Cotta,  Burmeister, 
Virchow,  Vogt,  Moleschott,  Rossmassler,  Mtil- 
ler,  Ule,  Czolbe,  BUchner  u.  A.  ...  MUnster, 
1850,  So.  pp.  75. 

Reviewed  bv  Fr.  Hoffmann  in  Fichte's  Zeitschr.  f. 
Philos.,  1857,  XXXI.  221-257.    S. 

346.  Moleschott,  Jac.  Licht  und  Leben. 
Rede  beim  Antritt  des  offentlicheu  Lehramts 


347 


CLASS  I.  — NATURE  OF  THE  SOUL. 


378 


zur  Erforschung  der  Natiir  des  Menschen,  an 
der  Zuricher  Hochschule.  . . .  Frankfurt  a.  M., 
1856,  80.  pp.  48.    H. 

347.  Tittmann,  Friedr.  Wilh.  Geist  und 
Materialismus.  Zur  Verwahrung  gegen  die 
Antrittsrede  des  Hrn.  Prof.  Molcschott :  Licht 
und  Leben.    Dresden,  1856,  8o.  pp.  31. 

348.  Meyer,  Jiirgen  Bona.  Zum  Streit  iiber 
Leib  und  Seele.  Worte  der  Kritlk.  Sechs 
Vorlesungen  ...  .  Hamburg,  1856,  8°.  pp. 
xii.,  130.    H. 

Reviewed  by  J.  TJ.  Wirtli  in  FIchte's  Zeitschr.  /. 
Philos.,  1860,  XXXVI.  174-180.  B. 
M9.  Neaiider,  psewcZora./  Kritische  Beleuch- 
tung  des  Spiritualismus  und  Materlalismus 
Tom  Standpuuct  organisch-monistischer  "VVelt- 
und  Menschenanschauung.  Bremen,  1856, 
8o.  pp.  36. 

350.  Perty,  Max.  Ueber  die  Seele.  Ein  Bffent- 
licher  Vortrag  ...    .    Bern,  1856,  8o.  pp.  70. 

351.  "Weber,  August.  Die  neueste  Vergotte- 
rung  des  Stoffs.  ...  2e  Ausg.  Giessen,  (1856,) 
1858,  sm,  8o.  pp.  xv.,  248.     H. 

"  We  have  never  seen  the  physiological  view  of  the 
subject  treated  more  completely  and  satisfactorily."— 
Bibl.  Sacra.  Reviewed  by  Fr.  Hoffmann  in  Fichte's 
Zeitschriftf.  P/iilos.,  1857,  XXX.  289-302.     H. 

352.  "Wlssenscliaf'tllclie  Beleuchtung  des 
Materlalismus.  Zur  Streitfrage  :  "  Existirt 
eine  Seele  oder  ist  die  Geistesfahigkeit  Gehirn- 
function?"     Darmstadt,  1856,  16o.  pp.  41. 

353.  Zeislng,  Adolf.  Die  jiingsten  Streitfra- 
gen  auf  dem  Gebiet  der  Naturphilosophie  und 
Metaphysik.  Dritter  Artikel.  [Review  of 
recent  works  on  the  question  of  materialism.] 
(Fichte's  Zeitschrift  f.  Philos.,  1856,  XXIX. 
279-321.)    H. 

354.  Bucliner,  Louis.  Natur  und  Geist.  Ge- 
sprache  zweier  Freunde  iiber  den  Materlalis- 
mus und  iiber  die  real-philosophischen  Fragen 
der  Gegenwart.  . . .  Erster  Band :  Makrokos- 
mos.  Frankfurt  am  Main,  1857,  8o.  pp.  xiv., 
300. 

355.  Henry,  Joseph.  Meteorology  in  its  Con- 
nection with  Agriculture.  (Report  of  the 
U.  S.  Commissioner  of  Patents  for  1857,  Agri- 
culture, pp.  419-506.  —  35th  Congr.  1st  Sess. 
House.  Ex.  Doc.  No.  32.)     H. 

Mr.  Alger  has  called  my  attention  to  this  as  con- 
taining (pp.  440-449)  some  important  remarks  on  the 
power  by  which  vegetable  and  animal  organisms  are 
produced. 

356.  Hittell,  .John  S.  A  Plea  for  Pantheism. 
New  York,  1857, 12°.  pp.  x.,  56.  (Also  forming 
Ch.  XXV.-XXVIII.  of  his  "  Evidences  against 
Christianity,"  2d  Ed.  2  vol.  New  York,  1857, 
120.    A.) 

Pp.  1-23,  "Physiology  vs.  a  Future  State."  — The 
author  sa3's:  — "By  'Pantheism'  I  understand  the 
doctrine  that  matter  and  its  qualities  are  the  only 
existences,  and  that  the  forces,  pervading  matter  and 
inherent  in  it,  are  the  divine  existence,  which  comes 
to  consciousness  only  in  man." 

357.  Humor  (Der)  in  Kraft  und  Stoff,  oder  die  I 
exacten  Ungereimtheiten  der  modernen  Real-  [375.  Cromwell,  Thomas 
philosophie  ...    .    Darmstadt,  1857,  8o.  pp. 
91. 

368.  Jacob,  Theodor.  Die  entscheidende  Frage 
im  Streit  iiber  Leib  und  Seele.  Berlin,  1857, 
So.  pp.  v.,  122. 

"  A  good  worlc  against  the  materialistic  view."— 
Kliipfel. 

359.  Kurze  populare  Widerlegung  der  neue- 
ren  materialistischen  Behauptungen  iiber 
Gott,  Welt,  Bestimmung  des  Menschen  und 
angebliche  Sterblichkeit  des  menschlichen 
Geistes.  . . .     Berlin,  1857,  So,  pp.  23. 

360.  Matter)  Jacques.  La  philosophie  de  la 
religion  ...     .2  tom.  Paris,  1857,  18°.    H. 

Tome  II.  treats  of  "La  science  du  monde  spirituel." 

361.  Storrs,  Richard  Salter,  Jr.  Graham  Lec- 


tures.— The  Constitution  of  the  Human  Soul. 
Six  Lectures  delivered  at  the  Brooklyn  Insti- 
tute, Brooklyn,  N.  Y.  New  York,  1857,  8o. 
pp.338.    H. 

362.  Vitteant,  .    La  medecine  dans  ses 

rapports  avec  la  religion  ou  Refutation  du 
materialisme  theorique  et  pratique.  . . .  Paris, 
1857,  So.  pp.  439.    F. 

363.  Wagner,  Rud.  Der  Kampf  um  die 
Seele  vom  Standpunkte  der  "SVisscnschaft. 
Sendschreiben  an  Hrn.  Leibarzt  Dr.  Beneke. 
Gottingen,  1857,  So.  pp.  viii.,  218. 

See  Leipz.  Repert.  for  1857,  IV.  27-29.    H. 

364.  Woyscb,  Otto.  Der  Materlalismus  und 
die  christliche  Weltanschauung.  Mit  einera 
Vorwort  von   . . .   Dr.  W.  Hoffmann.    Berlin, 

1857,  So.  pp.  vii.,  107. 

365.  Boiiillier,  Francisque.  De  l'unit6  de 
I'ame  pensante  et  du  principe  vital  ...  . 
Paris,  1858,  So.  pp.  59.     H. 

Maintains  their  unity. 

366.  Cornill,  Adolph.  Materlalismus  und 
Idealismus  in  ihren  gegenwartigen  Entwicke- 
lungskrisen  beleuchtet.  Heidelberg,  1858,  8o. 
pp.  420.     A. 

See  Westm.  Rev.  for  Oct.  1858;  LXX.  565-567.    H. 

367.  Hlrscbig,  A.  Onze  onsterfelijkheid, 
gehandhaafd  tegenover  de  materialistische 
natuurkunde  van  onzen  tijd.  Alkmaar,  1858, 
8o.  pp.  21. 

368.  Liemoine,  Albert.  Stahl  et  I'animisme. 
Memoire  ...     .    Paris,  1858,  8o.  pp.  207. 

First  published  in  the  Seances  et  Travaitx  de  I' Acad, 
des  Sci.  Mor.  et  Pol.,  Tomes  XLII.-XLV.    H. 

369.  lieu,  Jos.  .  Burkard.  Bericht  liber  den 
neueren  Materlalismus.  Luzern,  1858, 8°.  pp. 
34. 

370.  lieupoldt,  Joh.  Michael.  Zur  Verstan- 
digung  iiber  den  modernen  Matyrialismus. 
Erlangen,  1858,  8°.  pp.  vi.,  95. 

371.  Scbellwien,  Rob.  Kritik  des  Materia- 
lismus.     Berlin,  1858,  So.  pp.  134. 

Reviewed  with  high  praise  by  H.  Ulrici  in  Fichte's 
Zeitschr./.  Philos.,  1858,  XXXII.  290-303.    S. 

372.  Snell,  Karl.  Die  Streitfrage  des  Materla- 
lismus.     Ein    vermittelndes    Wort.     Jena, 

1858,  80.  pp.  viii.,  63. 
Reviewed  by  I.  H.  Fichte  in  his  ZeiUchr.  f.  PhUos., 

1859,  XXXIV.  274-287.     H. 

373.  IVittmaack,  Theod.  Licht  und  Geist, 
Oder  die  Lehre  von  den  belebenden  Prinzipien 
in  der  organischen  Natur.  Nebst  einem  An- 
hange.  . . .     Leipzig,  1858,  8o.  pp.  xii.,  348. 

374.  Bobner,  August  Nathanael.  Naturfor- 
schung  und  Kulturleben  in  ihren  neuesten 
Ergebnissen  zur  Beleuchtung  der  grossen 
Frage  der  Gegenwart  iiber  Christenthum  und 
Materlalismus,  Geist  und  Stoff.  . . .  Hanno- 
ver, 1859  [1858],  80.  pp.  xiv.,  306.     H. 

Commended  in  the  Leipz.  Repert.,  1858,  LXIV.  23- 
26.  (H.)  See  also  Freude's  Wegweiser,  II.  741,  742.  — 
A  French  translation,  "  Du  materialisme,"  etc.,  Paris, 
1861,  80. 

The  Soul  and  the ' 
Future  Life.  . . .    The  Philosophic  Argument. 
London,  1859, 12o.  pp.  xv.,  307. 

"  The  Philosophic  Argument,"  Part  I.  of  the  work, 
is  to  be  followed  bv  II.  "  History  of  the  Common  Opi- 
nion," and  III.  "  the  Biblical  View."  The  author  op- 
poses immaterialism,  but  is  unwilling  to  be  called  a 
materialist. 

376.  Faure,  A.  Theorie  de  la  spirituality,  ou 
Examen  approfondi  de  la  nature  et  de  la  sub- 
stance pensante  ...  .  Gap,  1859,  So.  pp.  iv., 
124. 

377.  Picbte,  Imman.  Herm.  Zur  Seelenfrage. 
Eine  philosophische  Confession.  Leipzig,  1859, 
8o.  pp.  xxviii.,  286. 

378.  Contributions  to  Mental  Philosophy. 

[A  free  translation  and  abridgment  of  the* 
above.]    Translated  and  edited  by  J.  D.  Mcv- 


45 


701 


•379 


CLASS  II.— ORIGIN  OF  THE  SDUL. 


396 


rell,  A.M.    London,  1860,  sm. 
159.     H. 


pp.  xxxvii. 


379.  Q,uandt,  Job.  Gottlob  von.  Wissen 
und  Seiu.  Eine  realistische  Abhandlung  zur 
Aiisgloichung  des  Spiritualisnius  und  Materia- 
lismns.     Dresden,  1850,  8o.  pp.  112. 

See  Lei-pz.  Bepert.  for  1859,  IV.  12-14.     H. 

380.  Reclam,  CarL  Gelst  und  Korper  in 
ihrenWechselbeziehungen  .. .  .  Leipzig  und 
Heidelberg,  1859,  8o.  pp.  viii.,  387. 

381.  Scliolten,  Jan  Henr.  Du  materiallsme 
moderne  et  do  ses  causes.  [An  essay  read 
before  the  Royal  Acad,  of  Science  at  Amster- 
dam, Dec.  12,  185J).  Translated  into  French 
by  R.  van  der  Maas.]  {Nouvelle  Revue  de 
TMol.,  Strasbourg,  for  'Feb.  and  March,  1860 : 
V.  65-100.)     H. 

For  an  English  translation,  see  The  Progress  of 
Religious  Thought  . . .  in  the  Protestant  Church  of 
France,  ed.  by  J.  R.  Beard,  Loudon,  1861,  S",  pp.  10- 
48.     jy. 

382.  Recent  Works  on  Materialism.  (BihUoth. 
Sacra  for  Jan.  I860;  XVII.  201-212.)     H. 

383.  Elgomet,  M.D.,  pseudon.  Life  and  Im- 
mortality, or.  Thoughts  on  Being.  A  Philo- 
sophical Inquiry  into  the  Nature  of  Life. 
London,  IMyoake,  1860.  3s. 

384.  Macmalion,  John  M.  A  Treatise  on 
Metaphysics  chiefly  in  reference  to  Revealed 
Religion.  ...  London,  I860,  So.  pp.  xix., 
418.     IT. 

Ch.  VI.  (pp.  104-160)  treats  the  question  of  imma- 
teriality. The  author  seems  to  favor  the  doctrine  of 
the  pre-existence  of  the  soul. 

385.  Melne  Beruliigung.  Gott.  Welt.  Unsterb- 
lichkcit.  Christus.  Gegen  Materialismus  und 
Pantheismus.     Berlin,  I860,  8°.  pp.  vi.,  62. 

386.  Piorry,   Pierre  Adolphe.    Discours  sur 


I'organisme,  le  vitallsme  et  le  psycbisme,  pro- 
nonces  k  I'Academie  imperiale  de  medecino  . . . 
suivis  . . .  de  fragments  poetiques  sur  le  mate- 
rialisme  et  le  spiritualisme,  sur  I'Sme  ou  psy- 
chatomo  et  sur  Tavenir  de  l'humanlt6  ...  . 
Paris,  I860,  8o.  pp.  48. 

386a.  Fecliner,  Gust.  Theodor.  Ueber  die 
Seelenfrage.  YAn  Gang  durch  die  sichtbare 
Welt,  um  die  unsichtbare  zu  finden.  Leipzig, 
1861,  80.  pp.  vii.,  229. 

386b.  Immateriality  (The)  of  the  Soul. 
{Christian  Kev.  for  April,  1861:  XXVII.  289- 
313.)    BA. 

3860.  Tissot,  (Claude)  Joseph.  La  vie  dans 
I'homme.  Existence,  fonctions,  nature,  con- 
dition pr^sente,  forme,  origlne  et  destin^e 
future  du  principe  de  la  vie ;  esquisse  histo- 
rique  de  I'animisme  ...  .  Paris,  1861,  So. 
pp.  xxiv.,  596. 

386d.  Ulrici,Herm.  Das  Wesen  der  Seele  nach 
naturwissenschaftlicher  Ansicht.  (Fichte's 
Zeitschr.  f.  Philos.,  1861,  XXXVIII.  21-50.) 
H. 

To  be  continued. 

386e.  Clievalier,  J.  P.  L'Sme  au  point  de 
VUG  do  la  science  et  de  laraison  ...  .  Paris, 
1861,  ISO.  pp.  178. 

386f.  Laurel,  Auguste.  Le  problfeme  de 
Tame  dovant  la  metaphysiquo  et  la  science, 
h.  propos  de  quelques  travaux  recens  en  France 
et  en  Allemagne.  {Bevue  des  Deux  Mondes 
for  Sept.  1,  1861;  XXXV.  211-233.)    H. 

3868.  Santi,  Vincenzo.  Delia  immateriality 
e  inaltenibilitS,  deirintelletto  . . .  al  chiaris- 
simo  Prof.  Benedetto  Monti  di  Bologna  e  ris- 
posta  di  quest'ultimo.    Perugia,  1861,  So. 


CLASS   II.— ORIGIN   OF  THE   SOUL. 


SECT.  I.  — COMPREHENSIVE   WORKS;    CREATION:    TRADUCTION. 


^7.  Giinther,  Gotthard.  Schediasma  histo- 
rico-dogmaticum  de  Anima,  qua  Ortum  con- 
cernit,  omnes  Christianorum  de  ejus  Ortu  a 
nato  Christo  variantes  Sententias  historice 
recensens  . . .  et  obscures  alias  Animae  nala- 
les  clarae  Luci  exponens.  Lipsiae,  1717,  So. 
pp.  \21.  —  Ibid.  1719, 1720,  8o. 

.^88.  Marcus,  Joh.  Die  Lehrmeinungen  tiber 
den  Ursprung  der  menschlichen  Seelen  in  den 
vier  ersten  Jahrhunderten  der  Kirche.  . . . 
Salzburg,  1854,  So.  pp.  iii.,  43.    F. 

See,  further,  Fabricius.  Delectus,  etc.  pp. 
443-445;  also  No.  421,  Zeisold;  429,  Tho- 
maslus ;  441,  Vake ;  and  458,  Cnne- 
moser. 


389.  Augustinus,  Aurelius,  Saint  and  Bp., 
fl.  A.D.  396.  De  Origine  Animae  Hominis 
Liber.  Epist.  166,  al.  28.  {Opera,  ed.  Paris. 
alt.,  1836,  etc.  II.  872-888.)    H. 

See  also  Epist.  190,  al.  157. 

390.  De  Anima  et  ejus  Origlne  Libri  IV. 

{Ibid.  X.  693-778.)     H. 

290a.  Campcllis,  Guilielmus  de  {Fr.  Guil- 
launie  de  Cliampeaux),  Bj).,  d.  a.d.  1121. 
Tractatus  brevis  do  Origine  Animse.  (In  Mar- 
tene  and  Durand's  Tkes.  Nov.  Anecd.,  1717, 
fob,  V.  877-882.)  B. 
702 


391.  SartOTius,  Balth.  Quaestio,  Sitne  Anima 
Hominig,  qua;  Spiraculum  Dei  est,  Particula 
aut  Portio  Essentia}  Divinse,  aut  Substantia 
ab  illo  diversa?     Lipsias,  1582,  4o. 

392.  Coler,  Joh.  Jac.  Qusestio  ...  Num  Ani- 
ma sit  ex  Traduce?  An  vero  a  Deo  quotidio 
inspiretiir?  Cum  Orationibus  duabus:  Utrum 
Anima  sit  tota  in  Corpore  toto  et  in  qtialibet 
ejus  Parte;  et  de  Animae  Immortalitate.  Ti- 
guri,  1586,  4o. 

393.  Gocleniiis,  Rudolph,  the  elder.  "irvxoKo- 
yCa,  hoc  est,  de  Hominis  Perfcctione,  Anima 
et  inprimis  Ortu  hujus  Commentationes  ac  Dis- 
putationes  quorundam  Theologorum  et  Phi- 
losophorum  nostrae  actatis  ...  .  Marpurgi, 
1590,  8°.— Ibid.  1594,  1597,  So. 

394.  Niplitts  {Ital.  IVifo),  Fabius.  Ophinus, 
sou  de  coelesti  Animarum  Progenie  Divinatio. 
Lugd.  Bat.  1599,  4o. 

395.  Ijiceti,  Fortunio.  ...  De  Ortu  Animse  hu- 

nianai  Libri  III Genuae,  1602,  4o.  pp. 

429.     ^i.  — Also   Venet.   1603,   4o;    Francof. 
1606,  8o.  pp.  472. 

"Animae  hum.  partem  irrationalem,  vegetalem  soil. 
&  sensitricem,  prodire  a  patre  nicdiante  scmine ;  par- 
tem rationalem  a  Deo  eodem  instanti  creari  &  in- 
fundi  corpori  *c.  De  mentis  humanse  ortu  X.  profert 
sententias. "  —IferricA. 

396.  Tanrellus,  Nicolaus.  Do  Ortu  ratio- 
nalis  Animaa.    Norimbergae,  1604,  So. 


397 


SECT.  I.  — COMPREHENSIVE  WORKS;   CREATION;   TRADUCTION. 


426 


397.  Hill,  William.  The  Infancy  of  the  Soule; 
or,  The  Soule  of  an  Infant :  showing  how  and 
when  it  is  infused.     London,  1605,  40. 

398.  Scliaffer,  Michael.  'A/cpon-oAi?  Chris- 
tiauae  Religionis ;  Disputatio  de  Peccato  Ori- 
ginis  et  Origine  Animae  ...  .  Tubingae, 
1007,  80. 

399.  Skomager,  Hans  Rasmussen  {Lat.  Joh. 
Erasmi).  De  Traduce  Animae  humanae.  Haf- 
niae,  1608,  8o. 

400.  Rudlieck,  Joh.,  the  elder.  Disputatio 
extraordinaria  (in  Privato  Collegio)  de  Origine 
et  Immoutalitate  Animaj.  {Kesp.  H.  Gabr. 
Felstad.]     Stockholm.  1611,  4o.  (1  sh.) 

401.  Foiirnier  or  Fornler,  Raoul,  Sleur 
du  Rondeau.  Discours  academiques  de 
I'orlgine  de  lame.  Paris,  1619,  12°.  12 /r. 
Techener. 

See  Hoefer's  Nouv.  Biogr.  generale,  XVIII.  376. 

401a  Fieuiis,  Thomas.  De  Formatrice  Foetus, 
Liber  in  quo  ostenditur  Animam  rationalem 
infnndi  tertia  Die.     Antverpiae,  1620,  So.   BL. 

Fienus  wrote    other   foolish    books    on    the   same 
subject. 

402.  'B&ron.f  B.o\)evt,  of  Aberdeen.  Exercitatio 
de  Origine  Animae  et  Propagatione  Peccati. 

In  his  Philosophia    Theologice  ancillans,  Andrea- 
poli,  1621,  80,  and  several  other  editions. 

403.  Ttiumin,  Theodor.  Controversia  de 
Traduce  sive  Ortu  Animae  ratioualis.  Tu- 
bingaj,  1622,  4o. 

403^.    Du    Gardin    (Lat.   Gardinius    or 

Hortensius),  Louis.  De  Animatione  Foe- 
tus Quajstio,  in  qua  ostenditur,  quod  Anima 
rationalis  ante  Organizatiouem  non  infunda- 
tur.    Duaci,  1623,  8o. 

404.  Kolbins,  Ernest.  De  Animae  humanae 
Origine.     Lipsiae,  1624,  4o. 

405.  IVangnereclc,  or  Wagnereck, 
Heinr.  ...  De  Creatione  Animae  rationalis, 
Tractatus  adversus  Augustanos  Prjecones,  ali- 
osque  Ilaereticos  Traducis  Assertores.  . . .  Di- 
lingffi,  1628, 120.  pp.  200  +. 

405».  Du  Gardin  (Lat.  Gardinius  or 
Hortensius),  Louis.  Anima  rationalis 
restituta  in  integrum,  sive  altera  Refutatio 
Opinionis  quas  sibi  persuadet,  Animam  ratio- 
nalem, ante  omnem  Organizatiouem,  infundi 
in  Semen.     Duaci,  1629,  8°.  ff.  9,  pp.  330.   BL. 

406.  Freitag,  Joh.  De  Calidi  innati  Essentia 
et  de  Formariim  Origine  Disputationes  duae. 
Groningw,  1632-33,  8o. 

406*.  Sperling,  Joh.  Tractatus  de  Origine 
Formarum.     Witeb.  1634,  8o.     BM. 

407.  De  Origine  Formarum  pro  D.  Daniele 

Sennerto,  contra  D.  Johannem  Freitagium.  . . . 
Witeb.  1634,  8o. 

408.  Sennert,  Daniel.  Physica  Hypomne- 
mata.     Lugduni,  1637,  8o. 

In.  this  work   Sennert    treats   "  De   Propagatione 

Animae  humanae.*'  See  Hypomn.  IV.  cc.  10-14.  (Opera, 

Par.  1641,  fol.,  I.  189-201.     H.) 

408».  Sperling,  Joh.    Defensio  Tractatus  pro 

Origine    Formarum  ...    .    Witeb.    1638,  8o. 

BM. 

409.  Gallego  de  la  Serna,  Juan.  De  Na- 
tural! Animarum  Origine  luvectiva  adversus 
Danielem  Seunertum.     Bruxellis,  1640,  4o. 

409».  [AVoolnor,  Henry].  The  Extraction 
of  Mans  Soul :  ...  a  ...  Discourse,  proving 
by  Divine  and  Naturall  Reason,  that  the 
Production  of  Mans  Soul  is  by  Propagation 
and  not  by  Creation.  Likewise,  proving,  that 
except  Mans  Soul  be  propagated,  he  can  have 
no  Originall  Sin.  ...  By  H.  W.  B.D.  London, 
16.55,  240.  pp.  3:35  +.     H. 

First  ed.   1641,  with  the  title :—"  The  True  Ori- 
ginall  of  the  Soule,"  etc. 


410.  Haunold,  Christoph.  De  Ortu  et  In- 
teritu  Animae  rationalis  ...  .  Dilingae, 
1645. 

411.  Munarenus,  Ant.  De  Anirnae  rationa- 
lis Creatione  et  originaria  Immortalitate  ad- 
versus erroneam  Opinionem  cujusdam  Philo- 
sophi,  qui  earn  dictitat  propagatam  separa- 
tamque  dimitaxat  Immortalitatis  compotem 
declamat.     Yenetiis,  1646,  4o. 

411».  Zeisold,  Joh.  Tradux  non  Tradux,  id 
est,  Traductio  Formarum,  quae  in  uaturali 
Generatione  vulgo  statuitur,  seniet  ipsam 
evertens.  Jena%  1647,  80.   BL.—Ibid.l6b2,So. 

412.  Hurter,  Joh.  Jac.  "De  Anima;  humanae 
Origine.     Londini,  1648,  80. 

413.  Hotliam,  Charles.  In  Philosophiam 
Teutouicam  Manuductio,  sive  Doterniijiatio 
de  Origine  Anima;  Humanfe.  Londini,  1648,  So. 

An  English  translation,  London,  1650,  80. 

413».  Sperling,  Joh.  Dissertatio  de  Traduce. 
Witeb.  1648,  8°.     BM. 

413'>.  Zeisold,  Joh.  Parasceve  ad  Vindicias 
Traducis  non  Traducis.    Jente,  1648,  8°. 

413°.  Sperling,  Joh.  Antiparasceve  pro  Tra- 
duce.    Witeb.  1648,  So.     BM. 

414.  lielimann,  Georg.  De  Animae  immor- 
talis  Traductione.    Lipsiae,  1(^9,  4o. 

415.  liipenius,  Mart.  Disputatio  de  Animae 
rationalis  Origine.  [Prses.  Joach.  Fabricius.] 
Stetiui,  1650. 

416.  Unonius,  01.  De  Origine  Animae  ratio- 
nalis. [Besp.  Claud.  Henr.  Ralholm.]  Upsal. 
1650,  40. 

416a.  Dreier,  or  Dreyer,  Christian,  and 
Neufeld,  Conrad,  1651-1653. 

These  writers  had  a  controversy  on  the  present 
subject  at  the  above  date.  See  Rotermund's  Fortset- 
zimg  to  Jochcr's  Gelehrten-Lex.,  V.  548. 

417.  Zeisold,  Joh.  Anatomia  Disputationis 
Sperlingiana;  Anim£B  humana;  Creationi  op- 
positae.    Jenae,  1652,  4o. 

418.  . . .  De  Animae   Rationalis  Creatione, 

quateniis  ea  ex  Scripturis  Sacris  probari  potest. 
Jena;,  ^654,  4o.    BL. 

419.  ...    De  Animae  rationalis  Productione 

et    Propagatione.     Jenae,    (1654?)    1659,   80. 
BM. 

420.  'Wilderslnn,  Bei-nh.  Anti-Wangne- 
reckius:  Apologeticus  pro  Tradtice.  Stutt- 
gard.  1659,  4o.  — Tubingse,  1660,  4o. 

421.  Zeisold,  Joh.  Diatribe  historico-elench- 
tica  de  Sententiae  Creationem  Animae  ratio- 
nalis statuentis  Antiquitate  et  Veritate. 
Jenae,  1660,  80.  (19  sh.)— Ibid.  1662,  80. 

In  opposition  to  J.  Sperling. 

422.  Ramesey,  William.  ...  Mans  Dignity 
and  Perfection  vindicated.  . . .  Wherein  it  is 
. . .  demonstrated,  that  the  Soule  of  Man  is 
ex  Traduce  and  begotten  by  the  Parents.  . . . 
London,  1661,  sm.  80.  pp.  99  +.    H. 

423.  Deusing,  Antonius.  (Economus  Corporis 
animalis ;  ac  speciatim  de  Ortu  Animae  huma- 
nae Dissertatio  ...     .    Groningae,  1661,  8°. 

424.  [Borch,  Oluf  or  Ole  (Lat.  Olaus  Borrl- 
cliius)].  Deusingius  Ileautontimorumenos, 
sive  Epistolae  selectae  Eruditorum,  quae  imma- 
turis  Antonii  Deusingii  ...  Scriptis  ...  Lar- 
vam  ...  detrahunt  ...  edente Benedicto Blot- 
tesandaeo.     Hamburg],  1661,  4o. 

425.  Deusing,  Antonius.  (Economus  Corpo- 
ris animalis  restitutus ;  in  quo  genuinus  Ani- 
ma; humana;  Ortus  itemque  poesibilis  Cognitio 
sui  ipsius  . . .  asseruntur  ...  .  [In  answer  to 
Borch.]    Groningae,  1662,  8°. 

426.  Zeisold,  Joh.  Quaestio,  an  in  Genera- 
tione Hominis  Anima  Prolis  emanet  ab  Anima 
Parentis.    Jenae,  1662,  4o. 

703 


427 


CLASS  II.  — ORIGIN  OF  THE   SOUL. 


462 


427.  Hills,  Henry.  A  Short  Treatise  concern- 
iug  tiie  Propagation  of  the  Soul.  . . .  Loudon, 
1B67,  80.  pp.  126  +. 

428.  Feslen,  Joh.  Jac.  De  Origine  Animae 
humanae.     Wittenhergae,  1669,  4o. 

429.  Tliomasius,  Jac.  Dissertatio  de  Ori- 
gine Aniuiai  humanas  ex  Traduce.  [Besp. 
Joh.  Vake.]  Lipsias,  1669,  4°.  —  Keprinted  at 
Halle,  (1724?)  1745,  pp.  72. 

"A  controversial  essay  on  the  principal  opinions  of 
the  heathen,  Hebrews,  Christian  Fathers,  school- 
men, and  modern  divines  concerning  the  origin  of 
the  human  soul,  of  which  he  enumerates  eleven,  and 
decides  in  favor  of  traduction." — Herrich. 

430.  Vake,  Joh.  Disputatio  de  Origine  Animae 
humanae,  Amandi  Veri  (Scriptoris  Animaj  tri- 
umphantis  \jjev8o)vviJ,ov) . . .  Difflcultatibus  op- 
posita.     Lipsiae,  1669,  4o. 

'  See  No.  666. 

431.  Zeidler,  Melchior.  Dissertatio  de  Ori- 
gine AniuifB  rationalis  in  Generatione  Homi- 
nis.    Jeuas,  1671,  8o. 

432.  [Fede,  ReneJ.  Meditations  metaphy- 
siques  de  Torigine  de  I'anie,  sa  nature,  sa  be- 
atitude, son  devoir,  son  desordre,  son  retablis- 
sement  et  sa  conservation.  Amsterdam,  1673, 
12".  pp.  72. 

A  new  ed.,  enlarged,  in  Latin  and  French,  Cologne, 
1693,  12";  another  earlier  ed.,  without  place  or  date. 
Seo  Barbier. 

433.  Grixve,  Matthias.  De  Origine  Animae 
humanae.     Erfordiae,  1673,  40. 

434.  Diirr,  Joh.  Cour.  Epistola  de  humana- 
rum  Animarum  ad  Posteros  Propagatione. 
Norimb.  et  Altorf.  1674,  4o. 

435.  liOvensen,  Joh.  Dietr.  De  Animae 
rationalis  Creatione.    Helm.  1674,  4o. 

436.  Frenzel,  Sim.  Friedr.  De  Origine  Ani- 
mae rationalis  in  Generatione  Homiuis.  Vite- 
bergae,  1676,  4°. 

437.  Roteiil>ecl£,  Geo.  Paul.  Dissertatio  de 
Origine  Mentis  humanae,  Jo.  Sperlingio  et 
aliis  Traducis  Defensoribus  opposita.  Altorf. 
1676,  40. 

438.  Rudrauf,  Kilian.  Quadriga  Disserta- 
tionum  Academicarum  ...  .  Gi^ssse,  1677, 
4o. 

The  fourth  Dissertation  treats  "De  Propagatione 
AnimiB  Humana;." 

439.  Masius,  Hector  Gottfried.  Brevis  Re- 
petitio  Veritatis  de  Origine  Animae  rationalis. 
Havniae,  1682,  4o. 

440.  Origine  (De  1')  de  I'Sme.  Paris,  1683, 
120. 

441.  Vake,  Joh.  Vom  Ursprunge  der  meusch- 
lichen  Seeleii,  unter  vielen  Meinungen  die 
beste  gezeiget.     Hamburg,  1692,  So. 

442.  Posiier,  Casp.    De   Animae  in  Genera- 
.    tione  Ilominis  Origine.    Jeuae,  1694,  8o. 

443.  Corte  (Lat.  Ctirtius),  Bartolommeo. 
Lettera  nella  quale  si  dinota  da  qual  tempo 
probabilmente  s'infonde  nel  feto  I'anima  ragi- 
onevole.     Milano,  1702,  So. 

See  Herrich,  Sylloge,  etc.  p.  13. 

444.  Andala,  Euardus.  ...  Dissertationum 
philosophicarum  Pentas.  . . .  Franequerae, 
1712,  4o.  pp.  282. 

The  fourth  Dissertation  treats,  in  part,  of  the 
nature  and  creation  of  the  soul.  See  Journal  des 
Scavans  for  Sept.  4,  1713. 

445.  Planer,  Joh.  Andr.  Dissertatio  sistens 
novam  de  Animae  humanae  Propagatione  Sen- 
tentiam.     Witteb.  1712,  4o.  pp.  71. 

The  substance  of  this  dissertation  is  appended  to  J. 
G.  Reinbeck's  Philos.  Gedancken,  etc.    See  No.  776. 


446.  liange,  Joachim.  De  Ortu  Animae  hu- 
manae a  Deo  non  per  essentialem  Emanatio- 
nem,  sed  per  Creationem  ...  Dissertatio  I., 
II.     [Against  Poiret.]    Hala;,  1713,  4o. 

447.  Cammerer,  Aug.  Friedr.  Untersnchung 
von  der  Seele,  was  und  wo  sie  sey,  uud  auf 
was  fiir  Art  sie  fortgepflanzt  werde.  Leipzig, 
1714,  80.  pp.  86. 

448.  Anonymi  Dilucidationes  uberiores  ar- 
duae  Doctrinae  de  Origine  Animae  et  Malo 
hereditario,  quam  Leibnitius  in  Theodicea 
primum  tractavit.  Holmiae,  1738,  So.  pp.  110. 
—  Ed.  2da,  1740. 

449.  Canz,  Israel  Gottlieb  (Lat.  1'heophilus). 
pisrfurtatio  de  Origine  et  Propagatione  Anima- 
rum.  Tubingae,  1739,  4o. — Also  ibid.  1741,  4o. 

450.  Essay  on  Fecundation,  comprehending 
the  Time  and  Manner  when  and  how  the 
Human  Soul  is  intromitted  or  impressed  on 
the  Body.     1742. 

451.  Belnrendt,  Joh.  Friedr.  Harmonia  Sys- 
tematis  de  hudierna  Animarum  Creatione  cum 
Creatoris  Sanctitate  et  Peccati  Originis  Pro- 
pagatione.  Berolini,  1744,  8o.  pp.  84  +.  (6  sh.) 

See  Zuverldssige  Nachrichten,  VII.  Ixxiv.  144-156 
(JSr.),  and  Nova  Acta  Erud.,  Stippl,  vi.  75-77.    BA. 

452.  [La  Mettrie,  Julien  Oifray  de].  V6nus 
metaphysique,  ou  Essai  sur  I'origine  de  l'§,me 

humaine,  par  M.  L Berlin,  1752, 12o. 

pp.  34. 

Herrich.  Sylloge,  etc.  p.  17,  ascribes  this  work  to 
"  Mr.  Lindner."    I  have  followed  Barbier. 

453.  Ploucqnet,  Gottfr.  De  Origine  atque 
Generatione  Animae  humanae  ex  Principiia 
monadologicis  stabilita.    Tubingae,  1753,  4o. 

454.  Carpov,  Jacob.  Positiones  de  Ortu  Ani- 
mae humanae  et  Christi  Salvatoris.  Jenae, 
1761,  40.  pp.  92. 

455.  Wuclierer,  Wilh.  Friedr.  De  Origine 
et  Propagatione  Animae.    Basileae,  1768,  So. 

456.  Kemner,  Nic.  Peter.  Quaestio  de  Pro- 
pagatione Animae  humanae  breviter  exami- 
nans.  [liesj).  01.  Fadder  Hammar.]  Lund. 
1779,  40.  (2  sh.) 

457.  Versncli  tiber  den  Ursprung  mensch- 
licher  Seelen,  alien  wahren  Psychologen  und 
Theologen  freundschaftlich  gewidmet.  Leio- 
zig,  1789,  So.  pp.  74. 

458.  Ennemoser,  Joseph.  Historisch-psycho- 
logische  Untersuchungen  iiber  den  Ursprung 
und  das  Wesen  der  menschlichen  Seele  iiber- 
haupt,  uud  tiber  die  Beseelung  des  Kindes 
insbesondere.  2«  mit  einem  Anhange  liber 
die  Uhsterblichkeit  vermehrte  Aufl.  (Bonn, 
1824,)  Stuttgart  und  Tubingen,  1851,  8o.  pp. 
iv.,  1&4.     F. 

459.  Baltzer,  Joh.  Bapt.  De  Modo  Propaga- 
tionis  Animarum  in  Genere  liumano.  Disser- 
tatio theologico-philosophica.  Vratislaviae, 
1833,80.    bgr. 

460.  Frofisctiamme]:,  J.  Ueber  den  Ur- 
sprung der  menschlichen  Seelen.  Becht- 
fertigung  des  Generatianismus  ...  .  MUn- 
chen,  1854,  8".  pp.  230  -f-.    F. 

461.  Delitzscli,  Franz.  Traducianism  and 
Creatianism.  [Translated  from  his  "  System 
der  biblischen  Psychologic."]  {Christian Rev. 
for  Oct.  1856 ;  XXI.  517-529.)    AB. 

462.  Menzel,  Andr.  Traducianismus  an  Cre- 
atianismus?  Dissertatio  theologica  ...  . 
Brunsbergae,  1856,  So.  pp.  55. 


704 


463 


SECT.  II.  — PRE-EXISTENCE. 


485a 


SECT.  II.  —  PRE-EXISTENCE. 


Compare  Class  III.  Sect.  II.  C,  D,  E;  also  the  Index  of  Subjects. 


463.  Keil,  Carl  August  Gottlieb  {Lat.  Theo 
philus).  De  Animae  TrpovTrapf ei.  [About  1801.] 
(Comm.  X.  and  XI.  of  his  Commentationes  de 
Doct.  Vet.  JSccles.,  etc.  —  Also  in  his  Opusc. 
Acad.,  Lips.  1821,  8o,  pp.  648-677.)    H. 

464.  The  same.      Translated.      (Biblioth, 

Sacra  for  Jan.  1855;  XII.  156-178.)    H. 

See,  further,  Fabricius,  Delectus,  etc.  pp. 
445-447 :  also  Nos.  467,  468,  Glanvill ;  47J, 
Sandlus ;  482,  Bertram  $  499,  Brucb. 


464».  Origenes,  fl.  a.d.  230.  See  Nos.  469, 
2012a,  2ul2b,  2086. 

465.  E2cl>ertu8,  or  Eckbertus,  fl.  a.d. 
1154.  ...  Adversus pestiferos  . . .  Catharorum 
...  Errores  ...  Sermoues  [XIII.]  ...  .  Colo- 
niae,  1530,  S". 

Also  in  Gallandi's  Sibl.  I^tncm,  XIV.  477,  et  seqq., 
and  in  other  collections.  Among  the  errors  with 
which  Ecbcrt  charges  the  Cathari  are  the  rejection 
of  Purgatory,  and  the  belief  that  the  souls  of  men  are 
fallen  angels.     See  Uupiu,  Nouv.  Bill.  IX.  104.  ■ 

466.  More,  Henry.  Philosophicall  Poems. 
1«47.     See  No.  655 ;  also  468,  662. 

466a.  [Rust,  George,  Bp^].  A  Letter  of  Resolu- 
tion concerning  Origen,  etc.  1661.  See  No. 
2086. 

467.  [Glanvill,  Joseph].  Lux  Orientalis;  or, 
An  Inquiry  into  the  Opinions  of  the  Eastern 
Sages  concerning  the  Prte-existence  of  Souls. 
London,  1662,  8o.    BL. 

468.  [ ].    Two  Choice  and  Useful  Treatises : 

the  one  Lux  Orientalis;  or  an  Enquiry  into 
the  Opinion  of  the  Eastern  Sages  concerning 
the  Praeexistence  of  Souls.  Being  a  Key  to 
unlock  the  Grand  Mysteries  of  Providence  in 
relation  to  Mans  Sin  and  Misery.  [By  J.  Glan- 
vill.] The  other,  A  Discourse  of  Truth,  by 
the  late  Reverend  Dr.  Rust,  Lord  Bishop  of 
Dromore  ...  .  With  Annotations  on  them 
both  [by  Henry  More?].  London,  1682,  8o. 
pp.  195  +.     Annotations,  pp.  276.    F. 

469.  Parker,  Samuel,  Bp.  A  Free  and  Im- 
partial Censure  of  the  Platonick  Philosophie; 
with  an  Account  of  the  Origenian  Hypothesis, 
concerning  the  Preexistence  of  Souls.  ...  The 
2d  Bd.  (1st  ed..  Loud.  1666,  4o,)  Oxford,  1667, 
8>>.  pp.  (6),  242.     F. 

,  Pp.  171-242  relate  to  preexistence. 

470.  [Warren,  Edward].  No  Prjeexistence. 
Or  a  Brief  Dissertation  against  the  Hypothesis 
of  Humane  Souls,  living  in  a  State  Antece- 
daneous  to  this.  By  E.  W.  A.M.  . , .  London, 
1667,  80.  pp.  112  +.    H. 

471.  Sandius,  Christophorus,  the  younger. 
. . .  Tractatvs  de  Origine  Animae.  Cosmopoli 
[i.e.  Amsterdam],  1671,  8o.  pp.  192.    H. 

Maintains  the  doctrine  of  pre-existence.    See  Bock, 
Hist.  Antitrin.  I.  749,  750. 

472.  [Artopcens  {Germ.  Becker),  Job. 
Christoph].  Dissertatio  singularis  de  Exis- 
tentia  Animarum,  antequam  in  aspectabili 
hujus  Vitae  Theatro  compareant.  n.p.  1672, 
120.  pp.  214. 

473.  Tliomasius,  Jac.  Oratio  de  Animarum 
humanaruni  Prajexistentia.   Lipsiae,  1674, 8o? 

In  opposition  to  Sandius. 

474.  Bel>el,  Balthasar.  Exercitatio  adversus 
Praeexistentiam  Animarum  humanarum,  Er- 
rorem  C.  Sandii  et  Anonymi  cujusdam.  Ar- 
gent. 1675,  80.  (13  sh.) 


475.  P.,  C.  A  Dissertation  concerning  the  Prse- 
existency  of  Souls  ...  .  Being  originally 
written  in  the  Latine  Tongue  several  Years 
since  by  the  learned  C.  P.,  and  now  made  Eng- 
lish by  D.  F.  D.P.    London,  1684,  12"  or  24o. 

476.  BarroM^,  Isaac.  Animae  human*  Cor- 
poribus  non  prasexistunt.  [In  opposition  to 
Henry  More.]  (In  his  Opuscula,  Vol.  IV.  of 
his  Works,  Lond.  1687,  fol.,  pp.  34r-46.)    H. 

477.  [Dunton,  John,  1659-1725].  The  Visions 
of  the  Soul,  before  it  comes  into  the  Body. 
In  several  Dialogues.  Written  by  a  Member 
of  the  Athenian  Society.  . . .  London,  1692. 
80.  pp.  151  +.    F.  '  ' 

In  ridicule  of  the  doctrine  of  pre-existence. 

478.  [Helmout,  Franciscus  Mercurius  van]. 
Seder  Olam  sive  Ordo  Seculorum  ...  .  n.p 
[Holland,]  1693,  12o.  pp.  196  +. 

479.  Seder  Olam :  or.  The  Order  ...  of  all 

the  Ages  ...  of  the  whole  World  ...  .  Also 
the  Hypothesis  of  the  Pre-existency  and  Re- 
volution of  Humane  Souls.  . . .    Translated  . . . 

by  J.  Clark,  M.D London,  1694,  sm. 

80.  pp.  236.    H. 

On  this  rare  and  curious  book  see  Adelung's  Gesch. 
der  menachlichen  Narrheit,  IV.  307-310,  the  Unschid- 
dige  Xachricliten,  1704,  p.  650  ff.,  also  p.  753  ft'.,  Baum- 
gaiten's  Kachrichten  von  mcrkw.  Buchern,  IV.  512- 
520,  and  Clement,  Bihl.  citrieuse,  IX.  376. 

479".    Rassiels    dn    Vigier.      Traite    de 

I'esprit  de  rhomme.     Paris,  1714, 12o.  pp.  287. 

This  author  maintained  that  the  souls  of  the  whole 

human   race  were  actually  included  in  Adam,  and 

sinned  with  him. 

480.  Hive,  Jacob.  The  Oration  spoken  at 
Joyner's  Hall,  pursuant  to  the  Will  of  Mrs. 
Jane  Hive,  his  Mother.     London,  1733,  8o. 

Maintaining  the  plurality  of  worlds,  that  this  earth 
is  hell,  that  the  souls  of  men  are  apostate  angels,  &c. 
See  Nichols's  Lit.  Anecdotes,  I.  309. 

481.  Carattini,  Gund.  De  Origine  et  Prae- 
exsistentia  Animarum  contra  Chr.  Wolfium, 
du  A'igierium  et  Leibnitium.  Veronae,  1738, 
40.  pp.  157. 

So  Herrich.  Hari  gives  the  title,  more  correctly 
perhaps,  thus  :— "  Philosophica  Christ.  VVoIfii  alio- 
rumque  recentiorum  de  Oiigine  et  Praeexistentia 
Animarum  theologice  discussa  . . .  Sentcntia." 

482.  Bertram,  Job.  Friedr.  Bescheidene 
Priifung  der  Meynung  von  der  Praexsistenz, 
Oder  dem  Vorherseyn  menschlicher  Seelen  in 
organischen  Leibern,  sammt  einer  Historia 
Praeexistentianorum.       Bremen,    1741,     80. 

.    (17i8h.) 

483.  S.,  J.  Gerettete  Lehre  von  der  Praexistenz 
menschlicher  Seelen  ...  .  [Against  Bertram.] 
Von  J.  S.    Rostock,  1743,  80.  pp.  7% 

484.  Jager,  J.  A.  Kurze  Anzeige,  yffis  die 
Me.ynung  von  der  Praexsistenz  der  mensch- 
lichen  Seele  im  Schilde  fiihre.  n.p.  1743,  80. 
pp.  30. 

485.  Newcoml),  Thomas.  Pre-existence  and 
Transmigration  :  a  Poem.    London  ?  1743. 

485a.  Miscellaneous  Metaphysical  Essay 
(A) :  or.  An  Hypothesis  concerning  the  Form- 
ation and  Generation  of  Spiritual  and  Material 
Beings.  To  which  is  added,  Some  Thoughts 
. . .  upon  Pre-existence  . . .  [etc.].  As  also 
upon  the  Dormant  State  of  the  Soul,  from  the 
Creation  to  our  Birth,  and  from  our  Death  to 
the  Resurrection.  ...  By  an  Impartial  In- 
quirer after  Truth.  London,  1748,  So.  pp.  vi., 
394.     G. 

Maintains  the  lapse  of  the  soul  in  a  pre-existent 
state ;  denies  the  eternity  of  future  punishment. 

705 


486 


CLASS  IL  — ORIGIN  OF  THE   SOUL. 


512 


486.  Pre-Existence,  a  Poem.  Prae-Exis- 
teiitia  Poema  Latine  redditum.  Bath,  17()3, 
8o.  Is. 

See  Monthly  Rev.  XXVIII.  183-185.  The  writer 
describes  liuman  souls  as  the  spirits  of  fallen  angels. 
The  English  poem  is  in  Dodsley's  Collection,  I.  158- 
172.    B. 

487.  Berro-w,  Capel,  Sector  of  Rossington. 
A  Lapse  of  Human  Souls  in  a  State  of  Pre- 
existence,  the  Only  Original  Sin,  and  the 
Ground  Work  of  the  Gospel  Dispensation.  . . . 
London,  1766,  S".  pp.  189.     D. 

Also  in  his  Theol.  Dissertations,  London,  1772,  4". 

488.  [  Jenyiis,  Soame].  Disquisitions  on  seve- 
ral Subjects.  London,  1782,  sm.  S°  or  16o. 
pp.  iv.,  182.     U. 

Disq.  III.,  pp.  27-4G,  maintains  the  doctrine  of  pre- 
existence.  Also  in  Jenyns's  Works,  London,  1790,  8", 
Vol.  III.    H. 

489.  TUouglits  on  a  Pre-existent  State;  in 
Answer  to  a  late  Disquisition  on  that  Subject. 
London,  1782,  sm.  8o.  Is. 

490.  Letters  addressed  to  Soame  Jenyns,  Esq. 
containing  Strictures  on  the  Writings  of  Ed- 
ward Gibbon,  Esq;  Dr.  Priestley,  Mr.  Theo- 
philus  Lindsay  [sic],  &c.  Ac.  And  an  Abstract 
of  Dr.  Priestley's  Account  Current  with  Re^ 
relation.    London,  1786, 120.  j,p.  yi.^  340.     If. 

Letter  11.  opposes  the  doctrine  of  pre-existence. 

491.  Klewitz,  Ant.  Wilh.  von.  Ueber 
Fortdauer  und  Praexistenz.  Magdeburg, 
1789,  8°.  pp.  48. 

"  Maintains  that  the  soyl  consists  of  an  ethereal 
imperishable  matter." — Bretsch.  See  Monthly  Rev., 
N.  S.,  V.  519-522. 

492.  Preexistence  (The)  of  Souls,  and  Uni- 
versal Restoration.  From  the  Minutes  and 
Correspondence  of  the  Burnham  Society. 
Taunton,  1798,  80.    (Gowans.) 


493.  Sibbern,  Fred.  Christian.  De  Prseexis- 
tentia,  Genesi  et  Immortalitate  Animse.  ... 
[Progr.]    Havnia;,  1823,  4».  pp.  33. 

494.  Certainty  (The)  of  the  Origin  of  Evil 
in  the  World,  and  the  Probable  Preexistence 
of  Mankind  in  the  Fallen  Angels  cast  out  of 
Heaven  into  the  Earth  before  the  Creation  of 
the  Six  Days  recorded  in  Genesis.  By  a  Lay- 
man.   London,  1842,  8°.    BL. 

495.  Supplementary  Additions  to  the  "Cer- 
tainty of  the  Origin  of  Evil "...  .  London, 
1844,  8«.    BL. 

496.  Beeclier,  Edward.  The  Conflict  of 
Ages ;  or  the  Great  Debate  on  the  Moral  Re- 
lations of  God  and  Man.  . . .  7th  Ed.  Boston, 
(ster.  1853,),  1855,  12o.  pp.  xii.,  552. 

Maintains  that  all  men  come  into  the  world  with 
totally  depraved  natures,  as  a  punishment  for  sins 
committed  in  a  previous  state  of  existence.  See  Nos. 
4389,  4396,  4399,  4402 ;  also  the  review  by  G.  E.  Ellis, 
in  the  Christian  Exam,  for  Nov.  1853,  LV.  394-425. 

497.  Pre-existence  of  Souls.  {Presbyterian 
Quar.  Rev.  for  March,  1854 ;  II.  546-602.)  AB. 

498.  Reynaud,  Jean  (Ernest).  Philosophie 
religiense  Terre  ct  Ciel  . . .  Paris,  1854, 8».  pp. 
xiv.,  441.   H.—2,^  ed.  ibid.  1858,  80.  pp.  478.   D. 

Maintains  the  pre-existence  of  human  souls,  and 
that  this  earth  is  a  purgatory  ;  opposes  the  doctrine 
of  eternal  punishment.  See  a  review  by  H.  (A.) 
Taine  in  the  Revue  des  Deux  Mondes  for  Aug.  1, 1855, 
pp.  643-661.    See  also  Nos.  2332,  4423. 

499.  Brncli,  J.  Fr.  Die  Lehre  von  der  Pra- 
existenz  der  menschlichen  Seelen  historisch- 
kritisch  dargestellt  ...  .  Strassburg,  1859, 
80.  pp.  vil.,  211. 

500.  Beecher,  Edward.  The  Concord  of 
Ages  ...    .     New  York,  1860, 12».  pp.  xi.,  581. 

Pp.  402-428  on  pre-existence ;  pp.  473-491  on  future 
punishment. 


See  further,  on  this  subject,  Notes  and  Queries,  (London,)  2d  Series,  II.  453,  517;  III.  50-52, 132;  IV. 
157,  234,  298;  V.  303;  VII.  319;  XI.  341-343.  {H.)  See  also  the  references  in  C.  F.  Hudson's  Debt  and 
Grace,  p.  Ill,  note. 


APPENDIX. 

TRANSMIGRATION. 

•  For  this  doctrine  among  particular  nations  and  sects,  see  Class  III.  Sect.  II.  B— E,  and  the 
Index  of  Subjects. 


501.  Doppert J  Joh.  De  vetusto  joieTefn/^UYwo-ews 
Commcnto.   [Progr.]   Schneebergae,  17l6,  4°. 

502.  Irliove,  Willem.  ...  De  Palingenesia 
Veterum  seu  Metempsychosi  sic  dicta  Pytha- 
gorica  Libri  III.  . . .  Amstelodami,  1733,  4°. 
pp.  (32),  514,  (28).     F. 

MaintMis  that  Pythagoras,  Plato  and  most  of  the 
ancients  to  whom  a  belief  in  transmigration  has  been 
ascribed,  taught  the  doctrine  only  in  a  figurative  sense. 

503.  "Wernsdorf,  Gottlieb.  Disputatio  de 
Metempsychosi  Veterum  non  figurate  sed 
proprie  intelligenda.  \^Resp.  Dav.  Krisar.] 
Vitenibergae,  1741, 4".  pp.  56. 

504.  Vangerow,  Wilh.  Gottlieb  von.  Dis- 
sertatio  historico-philosophica  ixeTeix4ivx<aariv 
Veterum  sistens.  [Prses.  J.  F.  Stiebritz.] 
Halse,  1765,  4°.    8  gr. 

505.  [Conz,  Carl  Philipp].  Schicksale  der 
Seeleuwanderungshypothese  unter  verschie- 
denen  Vijlkern  und  zu  verschiedenen  Zeiten. 
KJinigsberg,  1791,  80.  pp.  169. 

5C6.  Sedermark,   Pet.    De    Metempsychosi 
Veterum,  Pars  I.-III.     \V.  T.,  resp.  Andr.  Se- 
dermark ;  P.  II.,  resp.  Joh.  FjoUstrom ;  P.  III., 
resp.  A.  J.  Burman.]   Upsalee,  1807, 4°.  (3f  sh.) 
706 


507.  Karsten,  Simon.  Verhandelin^  over 
palingenesie  en  metempsychosis.  Eene  voor- 
lezing  ...    .     Amst.  1846,  80.^.  0.60. 

508.  [Alger,  William  Rounseville].   The  Trans- ' 
migration   of  Souls.     (North  Amer.  Rev.  for 
Jan.  1855;  LXXX.  58-73.)    H. 

See,  further,  Fabricius,  Delectus,  etc.  pp. 
447-449. 


509.  Scliilling,  Wolfg.  Heinr.  De  Metempsy- 
chosi Dissertatio.    Lipsiae,  1679,  4°. 

510.  [Helmont,  Franciscus  Mercurius  van]. 
Two  Hundred  Queries  moderately  propounded 
concerning  the  Doctrine  of  the  Revolution  of 
Human  Souls  ...  .  London,  1684,  sm.  80. 
pp.  (6),  166.     G. 

A  Latin  translation,  Amst.  1690,  12o.  pp.  144.    See 
No.  3795. 

511.  Jentzscli,  Heinr.  De  absurdo  /xere/xi/n^- 
XW0-6C0S  Dogmate  Dissertatio.   Lipsiae,  1685, 4o. 

512.  N.,  N.  A  Letter  to  a  Gentleman,  touch- 
ing the  Treatise  [of  F.  M.  van  Helmont]  en- 
tituled :  Two  Hundred  Queries,  etc.  London, 
1690,80.    BL. 


512a 


APPENDIX.  —  TRANSMIGRATION. 


540a 


512a.  [Helmont,  Fraticiscns  Mercurius van]. 

Seder  01am,  etc.  l693,     bee  xNo.478. 
513.  ScUmid,  Joh.,  1649-1731.     Dissertatio  de 

Multiplici  Aiiimarum  Reditu  in  Coi'pora,  auc- 

tori  Tractatus  Seder  01am  opposita.     Lipsiae, 

1699,  40.  (8i  sh.) 
614.  Henrlci,  Heinr.    De  Animarum  Trans- 

migratione.     Hal.  1699,  40. 

515.  Klaiising,  or  Clausing,  Heinrich. 
McTei'crajju.aTwo-is  veterum  Geutilium  aeque 
ac  hodiernorum  quorundam  Philosophorum 
confutata,  ad  Doctrinam  de  Resurrectione 
Carnis  vindicandam.  [Resp.  Gottfr.  Bordan.J 
Lipsiae,  1724,  4".  pp.  38. 

516.  Evidence  (An)  for  Immortality,  and  for 
Transmigration.  To  which  is  added,  a  Treatise 
concerning  those  who  sleep  in  the  Dust  of  the 
Earth.     London,  1732,  sm.  S". 

517.  Haffner,  Gotthard.  Dissertatio  de  Trans- 
migratione  Animarum,  quatenus  ex  Lumino 
Rationis  cognosci  potest.   Alt.  1746,  4o.  pj).  36. 

518.  Sclmtoert,  Joh.  Ernst.  Von  Wandelung 
der  Seele  nach  dem  Tode.  Jena,  1746,  4". 
(4sh.) 

519.  Osiander,  Joh.  Adam.  Dissertatio  de 
Transmigratione  Animarum  humanarum  ex 
suis  Corporibus  in  alia  Corpora.  Tubingae, 
1749. 

520.  "Werner,  Jak.  Friedr.  Dissertatio  Argu- 
menta  c.mtra  Metempsychosiu  exponens.  Re- 
giomonti,  1754,  4°. 

521.  Heusse,  M.  De  Metempsychosi  sive 
Animarum  per  plura  Corpora  Revolutione. 
Argent.  1757»  4o. 

522.  [Ollvitr,  Jean].  La  mfitempsycose,  dis- 
cours  prononce  par  Pythagore  dans  I'ecole  de 
Crotone.     Amsterdam  et  Paris,  1760, 12o. 

523.  Trlnlus,  Joh.  Anton.  Abhandlung  von 
dt-r  Seeleu  wanderung.  Frankfurt  uud  Leipzig, 
1760,  80.  2  gr. 

524.  Transmigration;  a  Poem.  London, 
1778,  40.  2s.  ijd. 

525.  licssing,  Gotthold  Ephraim.  Die  Erzie- 
hung  des  Menschengeschlechts.  Berlin,  1780, 
8o.   Qgr. 

Maintains  the  ifloctrine  of  transmigration. 

526.  Scliobelt,  Christoph  Ileinr.  Noten  mit 
Text  iiber  die  Erziehung  des  Menschenge- 
schlechts, von  Lessing.    Stendal,  1780, 8°.  6</r. 

527.  Schlosser,  Joh.  Georg.  Ueber  die  See- 
lenwanderung.  2  Stiicke.  Basel,  1781-82, 8°. 
pp.  46,  24. 

Also  in  his  Kleine  Schri/ten,  Theil  III. 

528.  Beitrage  zur  Lehre  von  dor  Seeleuwan- 
derung.     Leipzig,  178o,  So.  pp.  219. 

"Agrees  with  the  hypothesis  of  Lessing  and  Schlos- 
ser." — Bretsch. 

529.  Herder,  Joh.  Gottfr.  von.  Das  Land  der 
Seelen. — Palingenesie. — Ueber  die  Seelenwan- 
derung  [three  dialogues].    (Zerstreute  Blatter, 


Bde.  I.,  VI.,  1785,  '97 ;  also  WerJce,  Zur  PhiL 
u.  Gesch.,  VII.  147-278,  Tub.  1807,  8o.)    H. 
For   an   English  translation  of  the   dialogues  on 
transmigration,  by  F.  H.  Hedge,  see  his  /Yoae  Writers 
of  Germany,  Phil.  1848,  8o,  pp.  248-262.     H. 

530.  Miiller,  Joh.  Traugott.  Ueber  die  See- 
lenwanderung,  einige  priifeude  Gedanken. 
Friedrichsstadt,  1785,  4o.  pp.  16. 

531.  Ungern-Sternlierg,  Chrn.  Friedr., 
Baron  von.  Blick  auf  die  moralische  und 
politischc  Welt,  was  sie  war,  was  sie  ist,  was 
sie  seyn  wird.  Bremen,  1785,  8o.  pp.  252. — 
2e  Ausg.,  ibid.  1795,  8°. 

Maintains  the  doctrine  of  transmigration. 

532.  Grosse,  Carl.  Helim,  oder  liber  die  See- 
lenwanderuiig.    Zittau,  1789,  So.  pp.  228. 

533.  Haeggrotli,  Nic.  De  Metempsychosi. 
[Resp.  Andr.  Roos.]    Lund.  1793,  4o.  (2  sh.) 

534.  E^brenberg,  Friedr.  "\Tahrheit  und 
Dichtung  iiber  uusre  Fortdauer  nach  dera 
Tode.  Briefe  von  Julius  an  Emilien.  Leipzig, 
1803,  80.  pp.  301. 

Speculates  on  transmigration. 

535.  Versncli  einer  Enthiillung  der  Rathsel 
des  Menschenlebens  und  Auferstehens.  Lem- 
go,  1824,  So.  pp.  55. 

"  Teaches  the  doctrine  of  transmigration. "—BretecA. 
"  The  author  supposes  that  the  soul  of  the  Apostle 
Peter  was  the  same  as  that  of  the  patriarch  Abra- 
ham \"—Krug. 

j&36.  Wedelcind,  Georg  (Christian  Gottlieb), 

Baron  von.     Ueber    die    Bestimmung  des 

Menschen  und  die  Erziehung  der  Menscliheit, 

Oder :  Wer,  wo,  wozu,  bin  ich,  war  ich,  und 

werde  ich  sein  ?  . . .  Giessen,  1828, 12o.  pp.  274. 

—  2o  Aufl.,  Bautzen,  1851,  12o.  pp.  xxiv.,  274. 

"Von    Weilekind    ninimt    eiue   Fortbildung   des 

Menschengeistes  durch  eine  Seeleuwanderung  an." — 

Bretsch. 

537.  Wendel,  .Toll.  Andr.  De  Metempsychosi 
nuper  denuo  defensa.     Coburgi,  1828. 

538.  Meyer,  Joh.  Friedr.  von,  Prilfung  der 
Lehre  von  der  Seeleuwanderung.  (In  his 
Blatter  fur  hoi i ere  Wahrheit,  Neue  Folgfe, 
1830,  sm.  80,  I.  244-299.)    F. 

539.  Ritgen,  Ferd.  Aug  (Max.  Franz)  von. 
Die  hochsteu  Angelegenheiten  der  Seele,  nach 
dem  Gesetze  des  Fortschritts  betrachtet. 
Darmstadt,  1835,  8°.  pp.  xvi.,  170. 

Maintains  tlie  theory  of  the  transmigration  of  the 
soul  through  many  mortal  forms  to  an  immortal  one. 

540.  Krng,  Wilh.  Traugott.  Der  neue  Pytha- 
goras oder  Geschichte  eiues  dreimal  gebornen 
Erdenbr.rgers.  Geschrieben  von  Kanttiaros 
und  mit  einem  Glaubensbekenntniss  iiber 
Seeleuwanderung  und  Unsterblichkeit  heraus- 
gegeben  von  Dr.  Krug.  Leipzig,  1836,  12o. 
pp.  146. 

Pp.  135-146  are  in  opposition  to  Ritgen. 

540».  Meyer,  Jlirgen  Bona.    Die  Idee  der  See- 

lenAvanderung.  ...     Hamburg,  1861,  So.  pp.  04. 

A  French  translation,  "  De  la  migration  des  ames," 

in  the  Eevue  Germanique  for  Nov.  30,  1861 ;  XVllI. 

239-259.    BA, 


707 


541 


CLASS  III.  — DESTINY  OE  THE  SOUL. 


657 


CLASS  III.  — DESTINY  OF  THE   SOUL. 

SECT.  I.  — COMPREHENSIVE   WORKS   ON    THE    IMMORTALITY  OF 
THE   SOUL   AND   THE   FUTURE  LIFE. 

(aeguments  from  reason,  or  reason  and  revelation  combined.) 

Jfote.  — Fox  the  works  of  authors  belonging  to  nations  and  sects  not  Christian,  see  Sect.  II.;  for  treatisef 
which  belong  mainly  or  exclusively  to  Christian  theology,  see  Sect.  III. 


541.  Aaron  Atoljah,  E.,  fl.  a.d.  1500.  Opi- 
nioiies  sacadas  de  los  mas  avtenticos  y  antigos 
philosofus  qve  sobre  la  alma  escrivieron  y  svs 
difiniciones  Por  el  piritissimo  doctor  Aron 
Afia  ...  .  (Appended  to  the  Spanish  trans- 
latioa  of  the  Dialoghi  di  Amove  of  (Judah) 
Leon  Abarbanel,  Venetia,  1568,  4o,  £f.  116- 
127.)    H. 

This  work  appears  to  be  very  rare.  Wolf  (BM. 
Hehr.  III.  70)  and  the  author  of  the  article  Aaron 
Abiia  in  the  Biogr.  Diet,  of  the  Soc.  for  the  Diff.  of 
Usef.  Knowledge  were  unable  to  say  whether  it  was 
extant  in  printer  in  manuscript.  It  is  properly  de- 
scribed in  De  Castro's  Bihlioteca  EepaHola,  I.  396. 

542.  Liudovici,  Jac.  Farrago  Sententiariim 
tani  Christiauorum  qiiam  Judaeorum,  Mu- 
hamedanorum  et  Ethnicorum  inter  se  dissen- 
tientium,  de  Honiinis  Anima  a  Corpore  sepa- 
rata.   Stetini,  1701,  4°. 

543.  Sallg,  Christian  August.  Dissertatio  ... 
qua  Philosophumeua  Veterum  et  Kecentiorum 
de  Anima  et  ejus  Immortalitate  edisseruntur. 
Halae,  1714,  4o. 

544.  Oporin,  Joach.  Historiae  criticae  de 
Perennitate  Animi  humani  Dissertatio  prior. 
Kil.  1719,  40. 

545.  Paljrlcius,  Joh.  Alb.  . . .  Delectus  Ar- 
gumentorum  et  Syllabus  Scriptorum  qui  Ve- 
ritatem  Religionis  Christianas  . . .  Lucubratio- 
nibus  suis  asseruerunt.  . . .  Hamburgi,  1725, 
40.  pp.  755  +.     H. 

See  pp.  421-451,  "  De  Aniraorum  Humanorum  Im- 
mortalitate;" pp.  701-705,  "  DeCliristi  Resurrectione  ;" 
pp.   706-710,    "De   Resurrectione    Mortuorum;"    pp. 
710-718,  "  De  Fine  Mundi  &  extreme  Judiclo;"  pp. 
718-726,  "  De  Priemlorum  Pcenarumque  .lEternitate ;" 
and  Append.  I.  pp.  751-754,  "  De  Salute  Gentilium." 
645a.  Picart,   Bernard.     Ceremonies   et  cou- 
tumes  religieuses  de  tons  les  peuples  du  monde; 
representees  par  des  figures  dessinees  par  la 
main  de  Bernard  Picart ;  avec  des  explications 
historiques    et    des    dissertations    curieuses. 
[Edited  by  J.  F.  Bernard,  A.  A.  Bruzen  de  La 
Martinidre,  and  others.]     Nouvelle  Mition  . . . 
corrigee;  augmentee   [by  F.  H.  S.  de  L'Aul- 
naye,  Count  Henri  Gregoire  and  M.  F.  Man- 
dar]  ...    .    12  torn.   (Tome  VII. in 2 pt.)  Paris, 
1807-10,  fol.    H. 

Vols.  XI.  and  XII.  contain  the  Traite  des  supersti- 
tions of  J.  B.  Thiers,  and  the  Histoire  critique  des 
pratiques  superstitieuses  of  P.  Lc  Brun.  — First  ed., 
Amst.  1723t43,  in  11  vol.  fol.  —  An  English  transla- 
tion, London,  1733-37,  in  6  vol.  fol.    £[. 

546.  Oporin,  .Toach.  . . .  Historia  Critica  Doc- 
trinae  de  Immortalitate  Mortalivm  ...  .  Ham- 
bvrgi,  1735,  8o.  pp.  687,  24  -|-. 

A  Prodromus  was  publ.  at  Hamburg,  1730,  40. 
(7  sh.)     See  Acta  Erud.,  1730,  pp.  495-498. 

547.  Buctdeus,  Joh.  Franz.  . . .  Theses  theo- 
logicae  de  Atheismo  et  Svperstitione  ...  . 
Traiecti  ad  Rhenvm,  1737,  80.  pp.  625  -{-.     H. 

Cap.  lii.  5  2,  pp.  185-198,  gives  a  sketch  of  the  history 
of  disbelief  in  immortality. 

548.  Guer,  Jean  Antoine,  d.  1764.  D§cam6ron 
historique,  ou  entretiens  serienx  et  reflechis 
sur  tout  ce  que  les  peuples  anciens  et  modernes 

708 


ont  pens6  au  Bujet  de  la  nature  et  I'immor- 
talite  de  I'ame.    4o. 

Was  this  ever  really  published  7 

549.  Liutlier,  Joh.  Adam.  Kecensetur  Nume- 
rus  eorum,  qui  Immortalitatem  inficiati  sunt. 
Friberg.  1766,  4o.   i  th. 

550.  Pal>er,  Joh.  Melchior.  Unde  Origo  Doc- 
trinae  de  Immortalitate  Animorum  repetenda 
videatur.  3  progr.  Onoldi,  1778,  4o.  pp.  88 
in  all. 

See  Thym,  Versuch,  etc.  pp.  164-169. 

550».  [Fraiilte,  Georg  Sam.].  Philosophisch- 
theologische  Abhandlung,  etc.  1788.  See  No. 
2214. 

551.  [Herricli,  Nic.  August].  Sylloge  Scrip- 
torum de  Spiritibus  puris  et  Animabus  huma- 
nis,  earumque  Immaterialitale,  Immortalitate 
et  Statu  post  Mortem,  deque  Anima  Bestiarum. 
Ratisbonae,  1790,  sm.  80.  pp.  100  -j-. 

A  classed  catalogue,  with  notes. 

552.  Bardili,  Christoph  Gottfried.  Vom  Ur- 
sprung  der  Begrifife  der  L'nsterblichkeit. 
{Berliner  Monatschrift  for  Feb.  1792.) 

553.  Fliigge,  Christian  Wilh.  Geschichte  des 
Glaubens  au  IJnsterblichkeit,  Auferstehung, 
Gericht  und  Vergeltung.  STheile.  (Theillll. 
in  2  Abth.)     Leipzig,  1794-1800,  80.    F. 

Part  I.,  pp.  1-448,  treats  of  the  Jewish  conceptions 
of  the  future  life,  "  verbosis.sime  omnium,  non  veris- 
sinie"  (Bottcher) ;  Part  II.,  of.  the  opinions  of  the 
Scandinavians,  pp.  1-148;  the  ancient  Caledonians, 
pp.  149-210;  the  ancient  Persians,  pp.  233-1^60;  the 
Mohammedans,  pp.  261-314;  the  Hindus,  Chinese, 
etc.,  pp.  315-408.  Part  III.,  in  2  vols.,  gives  the  his- 
tory of  the  Christian  doctrine.      The  work  was  never 


554.  [Framke,  Georg  Sam.].  Versuch  einer 
historisch-kritischen  TJebersicht  der  Lehren 
und  Meinungen  der  vornehmsten  neuen  Welt- 
weisen  von  der  Unsterblichkeit  der  mensch- 
lichen  Seele.     Altona,  1796;  8".  pp.  144. 

"  Useful  as  a  collection  of  materials,  though  not 
altogether  complete."— £re««cA. 

555.  Pwrmaiin,  Joh.  Georg.  Fata  Doctrinae 
de  Animorum  Immortalitate.  Partic.  I.-VI. 
Francof.  1798-1802,  4°. 

556.  Bretsclineider,  Karl  Gottlieb.  Syste- 
matische  Entwickelung  aller  in  der  Dogma- 
tik  vorkommenden  Begrifi'e  nach  den  sym- 
bolischen  Schriften  der  evangelisch-lutheri- 
schen  und  reformirten  Klrche  und  den  wich- 
tigsten  dogmatischen  Lehrbilchern  ihrer  Theo- 
logen.  — Nebst  der  Literatur,  vorziiglich  der 
neuern  liber  alle  Theile  der  Dogmatik.  . . .  4", 
verbesserte  und  vermehrte  Aufl.  Leipzig, 
(1805, 19,  24,)  1841,  8°.  pp.  vi.,  898.    D. 

Pp.  816-888  treat  of  the  "  Last  Things."  Highly 
useful  for  the  literature  of  the  subject,  though  not 
very  accurate. 

557.  Bengel,  Ernst  Gottlieb  (ia«.  Theophihis) 
von.  Dissertationes  historico-theologicae : 
Quid  Doctrina  de  Animorum  Immortalitate 
Eeligioni  Christianae  debeat,  ex  Causae  Na- 
tura  et  ex  Rebus  factis  monstrantes.     Pars  I. 


658 


SECT.  I.  — COMPREHENSIVE  WORKS. 


569 


-VI.  [Parts  IV.  and  V.  in  two  sections,  Part 
VI.  in  three ;  in  all,  10  dissertations.]  1809- 
1817.  (In  his  Opuscula  Acad.,  Hamburgi, 
1834,  8»,  pp.  43-27:2.)    H. 

On  the  popular  doctrine  of  immortality  among 
ancient  nations,  see  pp.  55-68 ;  on  tlie  doctrine  of  the 
Hindus,  Persians,  Phoenicians,  pp.  71-86;  on  the 
ancient  Mysteries,  and  the  Greek  philosophers,  pp. 
89-130;  on  the  Roman  philosophers,  pp.  133-Hi;  on 
thj  doctrine  of  the  Old  Testament,  pp.  145-164;  on 
the  doctrine  of  the  later  Jews  down  to  the  time  of 
Christ,  pp.  167-214;  on  the  Christian  doctrine,  pp. 
217-272.    These  essays  are  valuable. 

658.  licroux,  Pierre.  De  I'humanite,  de  son 
principe,  et  de  son  avenir  oil  se  trouve  lavraie 
definition  de  la  religion  ...  .  2  torn,  (paged 
continuously).     Paris,    1840,    8°.    pp.    xxii., 

1008. 

Livre  VI.,  "  De  la  tradition  relativement  i,  la  vie 
future,"  comprising  pp.  291-1006  of  the  work,  main- 
tains that  "  L'idee  des  anciens  sur  la  vie  future  a  6te 
universellement  que  I'homme  renaissait  dans  I'hu- 
manite." Leroux,  like  others  of  the  French  social- 
ists, rejects  the  doctrine  of  personal  immortality. 

559.  Grasse,  Joh.  Geo.  Theodor.  Bibliotheca 
psychologica  oder  Verzeichniss  der  wichtigsten 
liber  das  Wesen  der  Menschen-  und  Thier- 
seelen  und  die  Unsterblichkeitslehre  handeln- 

.  den  Schriftsteller  alterer  und  neuerer  Zeit,  in 
alphabetischer  Ordnung  zusammengestellt, 
und  uiit  einer  wissenschaftlichen  Uebersicht 
begleitet  ...  .  Leipzig,  1845,  8°.  pp.  vi.,  60. 
H. 

The  most  copious  collection  of  titles  relating  to  the 
subject,  but  apparently  compiled  in  haste. 

560.  Boucliitte,  Louis  Firmin  Herve.  De  la 
persistance  de  la  persomialite  apres  la  mort. 
Second  Memoire.  Histoire  des  opinions  phi- 
losophiques  et  religieuses  sur  I'existence,  la 
nature  et  la  destinee  de  Tame  humaine,  depuis 
les  temps  les  plus  recules  jusqu'k  la  chute  de 
la  philosophie  graeco-romaine.  {Siances  et 
Travaux  de  VAcad.  des  Set.  Mor.  et  Pol.,  Tome 
XV.  [1849,  8°]  pp.  443-458;  XVI.  49-64, 121- 
138.)    H. 

560».  [Third  memoir.]   R6sum6  critique  des 

opinions  . . .  sur  . . .  I'ame  humaine,  depuis  le 
commencement  de  I'ere  chretienne  jusqu'a 
nos  jours.  {Ibid.,  Tome  XXVI.  [1853,  8oJ  pp. 
161-2.30.)    H. 

For  the  first  memoir,  see  No.  1171. 

561.  Gowans,  William.  A  Catalogue  of 
Books  treating  on  the  Immortality  of  the 
Soul.  . . .  NewYork,  (1st  ed.,  1849,)  1853, 12o. 
pp.  22. 

See  also  Nos.  1567,  2275. 

For  the  history  and  literature  of  the  doc- 
trine of  immortality,  see,  further,  No.  91, 
liayton;  569,  Houppelande ;  708, 
Hardtsclnnidt ;  731,'L<oiseleiii'  5  791a, 
Argeiis  ;  S22,  Brotvne  5  836,  Hayer  5 
844,  Doddridge  ;  9(50,  and  988.  Fliigge; 
999,  Wyttenbacli;  1017,  Trusler; 
1047,  Bro^vne;  1059,  Bolzano;  I066, 
Wilkeiis;  1109,  Wolilfartli;  1136, 
Jenny;  11-39,  Strauss;  1148,  Alexius; 
1158.  Doring;  1198,  Meyer;  1236,  Un- 
umstO!<i!>licne  Beweise;  12-53,  Welby; 
1567,  Plato.  See  also  Bayle's  Dictionnaire 
and  Oe.uvres ;  the  Philosophical  Dictionaries 
of  Walch  and  Krug,  and  the  Dictionnaire  des 
sciences  philosophiques  (6  vols.)  edited  by 
Franck.  One  may  further  consult  the  writers 
on  the  general  history  of  philosophy,  particu- 
larly Brucker,  Enfield,  Terzi,  Buhle,  Tiede- 
mann,  Tennemann,  Carus,  De  Gerando,  Cousin, 
Ritter,  and  Blakey  ; — on  mediaeval  philosophy, 
as  Jourdain,  Caraman,  Rousselot,  Haureau, 
and  the  Histoire  litttraire  de  la  France  (23 
vols.);  —  and  on  modern  philosophy,  as  Erd- 
mann,  Feuerbach,  Damiron,  Bouillier,  Willm, 
Kuno  Fischer,  Morell,  and  Bartholmdss.  For 
numerous  special  works  on  the  history  of  Ori- 


ental, Greek  and  Roman,  Jewish  and  patristic 
philosophy,  see  the  appropriate  heads  below. 


662.  Augustinns,  Aurelius,  Saint  and  Bp., 
fl.  A.D.  596.  De  Immortalitate  Animse  Liber 
unus.  {Opera,  ed.  Paris,  alt.,  1836,  etc.  I.  649- 
666.)    H. 

See  also  Nos.  66,  390. 

563.  Gaugauf,  Theodor.  Metaphysische 
Psychologie  des  heiligen  Augustinus. 
le-2e  Abth.  Augsburg,  1852,  8°.  pp.  x., 
iv.,  450.     F. 

564.  iEneas  Gazseus,  fl.  a.d.  487.  ...  ^neas 
Gazaeus  et  Zacharias  Mitylenseus  [fl.  a.d.  536] 
de  Immortalitate  Anima3  et  Mundi  Consum- 
matione.  Ad  Codices  recensuit  Barthii  Tarini 
Ducaji  Notas  addidit  Jo.  Fr.  Boissonade.  Gr. 
Accedit  ^nefe  Interpretatio  ab  Ambrosio  Ca- 
mald.  facta.  ...  Parisiis,  1836,  S".  pp.  xxv., 
630 -1-.    F. 

Reviewed  by  Bernhardy  in  the  Jahrh.  f.  tciss. 
Kritik  for  Oct.  1837,  coll.  542-552.  (H.)  These  two 
treatises  will  also  be  found,  with  the  notes  of  Earth 
and  others,  in  Migne's  Patrol.  Gtcbc.  LXXXV.  871- 
1144.     H. 

565.  Guilielmus  Alvernus  or  Arvemus  (Fr. 
Guillaume  d' Auvergne),  Bp.  of  Paris,  fl. 
A.D.  1230.  . . .  Opera  omnia  ...  .2  vol.  Pari- 
siis, 1674,  fol. 

Vol.  I.  pp.  329-336,  "De  Immortalitate  AnimsB," 
not  important;  II.  65-228,  "  De  Anima  Liber."  See 
Hist.  Lit.  de  la  France,  XVIII.  366,  ai30-382.    H. 

665».  Demetrius  Ci/donius,  fl.  a.d.  1357. 
. . .  Opusculum  de  contemnenda  Morte,  Graece 
et  Latine.  Recensuit  ...  Ch.  Theoph.  Kui- 
noel.    Lipsiae,  1786,  8°. 

Also  in  Aiictores  Graeci  Minores,  ed.  Euinoel  et 
Sturz,  1796,  8f>,  Tom.  I.  (H.)  —  "  Continet  insignia  ar- 
gumenta  pro  confirmanda  animorum  immortalitate." 
— Fabric. 

565^.    Sabunde,    or    Sebunde,    or    Sem 

beyde,  Kaymundus  de',  fl.  a.d.  1430.  Theo- 
logia  naturalis  sive  liber  creaturarum  specia- 
liter  de  homine  ...  ,  [Strasbourg,  1496,]  fol. 
fl-.  162. 

This  is  a  remarkable  book  on  various  accounts, 
and  is  said  to  be  the  first  work  entitled  "Natural 
Theology."  For  a  notice  of  the  numerous  editions, 
see  Biogr.  Univ.  XXXIX.  444.  A  French  translation 
by  Montaigne,  Paris,  1569,  80,  ofttn  reprinted;  a  good 
edition,  Paris,  1611,  8",  pp.  891  -|-.  {F.)  Comp.  Mon- 
taigne's Fssais,  L.  II.  c.  1-'.  On  the  immortality  of 
the  soul  and  the  future  life,  see  particularly  cc.  91, 
92,  102,  153-156,  163-169,  217,  300,  322-330.  See  Fabri- 
cius,  Delectus,  etc.  pp.  454-457. 

566.  Campliaro  or  Campliora,  Jac.  De 
Immortalitate  Anime  in  Modvm  Dialogi  vvl- 
gariter  [i.e.  in  Italian]  ...  .  N.  p.  oro.  [Rome, 
about  147-2,]  fol.  ft".  28. 

Also  publ.  at  Milan,  1475;  Vicenza,  1477;  Cosenza, 
1478 ;  and  Brescia,  1498.    See  Haiu  and  Panzer. 

567.  Treviensis,  or  de  Trevio,  Joh, 
[Oratio  de  Animarum  Immortalitate,  et  de 
humana  Felicitate  Oratio.  Rome,  1473,]  fol. 
(12  leaves,  32  lines  to  a  page.) 

See  Hain,  n.  15610 ;  Panzer,  II.  442,  n.  134. 

568.  Cassinus  de   Cassinls    (Ital.  Cas- 

cini),  Sam.  Qusestio  copiosa  de  Immorta- 
litate Animae.    Mediolani,  1481,  i°. 

568a.  Ficino,  Marsilio.    [Theologia  Platonica     » 
de  Animorum  Immortalitate.   Florence,  1482,]         _ 
fol.  ff.  319.  — Also  Paris,  1559,  80.     BM.  • 

For  a  full  account  of  this  treatise,  see  Buhle,  Gesch. 
der  nenemPhilos.,  11.  l'l-3il.  (B.)  Gieseler  (2)(^- 
mengesch.  p.  498)  remarks  that  "among  all  the  works 
extant  on  the  subject,  this  probably  contains  the 
greatest  variety  of  arguments  for  the  spirituality  and 
immortality  of  the  soul." 

669.  Houppelande,  Guil.    De  Animae  Ho-  "* 
minis  Immortalitate  et  Statu  post  Mortem. 
Parisiis,  1491,  8°.  10  fr.  Techener. — Also  ibid. 
1493,  80,  and  1499,  80. 

A  collection  of  extracts  from  the  ancient  philoso- 
phers and  poets,  and  the  Fathers  of  the  Church. 

709 


570 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


599 


570.  Caraccioli    {Lat.    Caracciolus,   or 

de  liicio),  liob.  Sermones  declamatorii ...   . 

[Venice,  May  21,  1496,]  8°.  ff.  438. 

Including  discourses  "  De  Timore  JudicioruniDei," 
"  De  Immortalitate  Animse  ratioualis,"  and  "  De 
seterna  Beatitudine."    See  Hain,  n.  4491. 

571.  Bassignana,  Giovanni  Stefano  da,  fl. 
A.D.  1500.  Oratio  de  Animae  Immortalitate, 
una  cum  Exhortatione  ad  capessenda  Arma 
contra  Infideles.     N.  p.  or  d.    [Milan?  15 — ?] 

572.  Pomponatliis  {Ital.  Pomponazzi), 
Petrus.  . . .  Tractatus  de  Immortalitate  Ani- 
mae.   Bononiae,  1616,  fol. 

Exceedingly  rare.  Another  ed.,  ibid.  1516,  8o.  Also 
Venetiis,  1516,  fol.,  and  n.p.  [Levden?]  1534,  S".  — An 
ed.,  N.P.,  with  the  false  date  1534,  120.  pp.  147.  {H.) 
See  Panzer,  IX.  415,  n.  1606,  and  Brunet,  who  as- 
signs it  to  the  last  century. 

573.  ...  Tractatus  de  Immortalitate  Ani- 
mae—  Collatis  tribusEditionibus  denuo  edidit, 
et  qu^  de  Philosopliis,  post  Scliolasticorum 
^vum  in  Italia  Claris,  de  Vita  Auctoris,  Li- 
brique  Argumento  Notatu  digna  sunt,  adiecit 
M.  Christ.  Godofr.  Bardili  ...  .  Tvbingje, 
1791,  8o.  pp.  xxxii.,  125. 

See  Bayle  on  Pomponatius,  Brucker,  IV.  158-166, 
Young's  Aonio  Paleario,  I.  541-543,  and  especially 
the  work  of  E.  Eenan,  No.  198ob,  below. 

574.  Spina,  Bartolommco  di.  Propugnacu- 
lum  Aristotelis  de  Immortalitate  Animae 
contra  Tliomam  Caietanum  ...  .  Tutela  Ve- 
ritatis  de  Immortalitate  Animae  contra  Po- 
trum  Pomponatium  Mantuanum  cognomina- 
tum  Perettuin,  cum  eiusdem  Libro  de  Morta- 
litate  Animae  fideliter  toto  inserto.  Elagel- 
lum  in  tres  Libros  Apologiae  eiusdem  Peretti 
de  eadem  Materia.  . . .    A'enetiis,  1519,  fol. 

An  earlier  ed.,  Bononiae,  1515,  fol. 

575.  liiicensls,  Ilieronymus.  ...  In  Pompo- 
nacium  de  Anime  Immortalitate.  Mediolani, 
1518,  4o.  pp.  102. 

576.  Pomponatius  (/toJ.  Pomponazzi), 

Petrus.  . . .     Apologia  prosuo  Tractatu  de  Im- 
mortalitate Animae.     Bononiae,  1518,  fol. 

577.  Niplitis  {Ital.  ZVifo),  Avigustinus.  De 
Immortalitate  Anime  Libellus.  Venetiis,  1518, 
fol. 

578.  Pomponatins  {Ital.  Pomponazzi), 
Petrus.  Defensorium  sive  Kesponsionesad  ea 
quae  Augustinus  Niphus  adversus  ipsum  scrip- 
sit  de  Immortalitate  Animae.  Venetiis,  1519, 
fol. 

579.  Fornariis,  Ilieronymus  de,  Bp.  Trac- 
tatus ajireus  de  Inmiortalitate  Animae,  et 
Examen  Disputationis  inter  Pomponatium  et 
Niphum.     Bononiae,  1519,  4o. 

"  Rare  and  curious."— Wat*. 

580.  Isolanis,  Isidorus  de.  De  Immorta- 
litate humani  Animi.     Mediolani,  1520,  4o. 

581.  Pico,  Giovanni  Francesco,  of  Mirandola. 
. . .  De  Animae  Immortalitate  Digressio  ...  . 
Bononiae,  1523,  4«. 

582.  Fiera,  Baptista.  Contra  Pomponatium 
de  Animae  Immortalitate.     Venet.  1524,  fol. 

583.  Tliomsens  {Ital.  Tomeo),  Nic.  Leoni- 
cus.  . . .  Dialogi  nunc  primum  in  lucem  editi 
...  .  Venetiis,  1524,  4o.  — Also  Par.  1530, 
fol. ;  Lugduni,  1532,  8°. 

•  One  of  these  dialogues,  Benibus,  treats  of  the  im- 

mortality of  the  soul.    It  is  praised  for  the  elegance 
of  its  style. 

584.  Contarini  {Lat.  Contarenus),  Gas- 
pare, Card.  De  Immortalitate  Animae  adver- 
sus Petrum  Pomponatium.   Venetiis,  1525,  8o. 

685.  Javelli,   or    da  Casale,   Grisostomo 

{Lat.  Chrysostomus  Casalensis).    Solutio- 
nes  Eationum  Animi   Mortalitatem  proban- 
tium,  quae  in  Defensorio  contra  Niphum  a 
Pomponatio  formantnr.     Venetiis,  1525. 
See  Tiraboschi,  and  Zedler'a  Univ.  Lex.  XIV.  282. 

710 


586.  Paleario,  Aonio.  De  Animorum  Im- 
mortalitate Libri  Tres.  Lugduni  [Easileae?], 
1536, 12°.  — Other  eds.,  1552, 1666,  1621,  1631, 
etc. 

Also  in  A.  Pope's  Selecta  Poemata  Italorum,  etc., 
Lond.  1740,  8",  I.  211-270.  {M.)  "  One  of  the  finest 
mouuments  of  the  Latin  poetry  of  the  sixteenth 
century. " — Tiraboschi. 

586».  Parisetti,  Lodovico,  the  younger.  De 
Immortalitate  Animae  Libri  tres.  Regii, 
1541,  40. 

587.  Cnrioni  {Lat.  Curio),  Celio  Secundo. 
. ; .  Araneus,  seu  de  Providentia  Dei  . . .  cum 
aliis  ...  Opusculis  ...  .  Basileae,  1544,  8». 
pp.  184  -H.  — Also  ibid.  1571. 

This  vol.  contains  a  treatise  "  De  Immortalitate 
Animorum,"  for  a  notice  of  which  see  Zeitschri/t  fiir 
die  hist.  Theol.,  1860,  pp.  582,  596. 

588.  Cardano,  Girolamo  {Lat.  Ilieronymus 
Cardauus).  De  Immortalitate  Animorum 
Liber  ...    .    Lugduni,  1545,  8°.  ff.  308. 

Also  in  his  Opera,  1663,  fol.,  II.  456-536.  {Sf.)  The 
Third  Book  of  his  Theonoston  (ibid.  pp.  403-433) 
treats  of  the  same  subject. 

589.  Marraplia  de   Martina,   Antonius. 

Opus  de  Anima  ...     .     Neapoli,  1550,  8». 
Lib.  IV.  treats  of  the  immortality  of  the  soul. 

590.  Bovelles  or  Bouelles  {Lat.  Bovil- 

lus),  Charles  de.  Dialogi  tres  de  Animae 
Immortalitate,  de  Resurrectione,  de  Mundi 
Excidio  et  illius  Instauratione.  (Par.  1551, 
4»,)  Lugduni,  1552,  8°.  pp.  170. 

591.  Pereira,  Jorge  Gomez.  Antoniana  Mar- 
garita, Opus  nempe  Physicis,  Medicis  acTheo- 
logis  non  minus  utile,  quam  necessarium.  ... 
[Methymnae  Campi,]  1554,  fol. 

"  Pag.  609-832  di-^^putat  pro  immortalitate  animse." 
— Fabric.  In  this  rare  and  curious  work  the  author 
maintains,  among  other  parado.xes,  that  brutes  have 
no  souls.  See  Bayle's  articles  on  Pereira  and  Rora- 
riiis,  In  the  notes  to  which  he  discusses  at  length  the 
opinions  of  the  ancients  and  moderns  on  this  subject. 
See  also  ClSment,  Bibl.  cvrieuse,  IX.  231-235.  Schel- 
horn  (Amaii.  Lit.  V.  5)  observes  ihat  a  German 
writer,  J.  C.  Eberti,  has  converted  the  first  two 
words,  of  the  title  of  this  book  into  the  name  of  a 
learned  authoress,  "  Margarita  Antoniana,"  to  whom 
he  ascribes  a  treati.se  on  the  immortality  of  the  soul. 
Lipenius  has  done  the  same  in  his  Bibl.  reaiis  theol., 
I.  51.  — Comp.  Hallam'sXii.  of  Eurove,  Part  II.  Ch. 
iii.  §  22. 

592.  Du  Hecquet,  Adrien.  Peripetasma  Ar- 
gumentorum  insignium,  nimirum  de  Immor- 
talitate, ajtcrnaque  Felicitate  . . .  [etc.].  Lo- 
vanii,  1557,  Vl^.—IUd.  1564,.  4», 

593.  Xaclantus,  Jac.  Qua?stiones  quatuor. 
1.  De  Creation e  llerum.  2.  De  Animae  Im- 
mortalitate. . . .    Venetiis,  1557,  So. 

594.  Alplionsus,  or  Alfonsus,  Petrus, 
Buryensis.  Dialogus  de  Immortalitate  Animag. 
Barcinone,  1561,  8o. 

595.  Bourgueville,  Charles  de.  L'atheo- 
machie,  ou  Discours  de  Tinmiortalite  dc  rame 
et  resurrection  des  corps.  Paris,  1564,  sm. 
4o.  ff.  12,  pp.  156,  and  ff.  2. 

596.  Natta,  Marco  Antonio.  Opera  omnia, 
scilicet:  de  Immortalitate  Animas  Libri  V, 
Orationes  variae  ...  .  Venetiis,  Aldus,  1564, 
fol. 

597.  Passero,  Marc  Antonio,  caZZed  Genova 
{Lat.  Genua  or  Janua).  Disputatio  de  In- 
tellectus  humani  Immortalitate.  Florentiae, 
1565,  80.— Also  Monteregali,  1565,  8o.  20  haj. 

598.  Vera-Cruce  {originally Gxitierrej.)^ 
Alphonsus  de.  Speculatio  Physicae  Aristo- 
telis, cum  Tractatn  do  Animae  Immortalitate. 
Salmauticae,  1573,  fol. 

599.  Woolton,  John,  Bp.  A  Treatise  of  tlie 
Immortalitie  of  the  Soule;  wherein  is  declared 
the  Origine,  Nature  and  Powers  of  the  same, 
together  with  the  State  and  Condition  tlioj*'- 
of,  both  as  it  is  conioynod  and  dissolved  from 
the  Bodie.    London,  1576, 16o. 


600 


SECT.  I.— COMPREHENSIVE  WORKS. 


636 


600.  Isambert,  Atiselme.  Eclogue  de  deux 
bergers  . . .  sur  I'excellence  et  immortalite  de 
I'ame  raisonnable.    Paris,  1577,  8o. 

601.  Marta,  Jacopo  Antonio.  Apologia  de 
Animae  Immortalitate.    Neapoli,  1578,  fol. 

602.  Arihery  (Lat.  Altoeriws  or  Awbe- 
rius),  Claude.  ...  Oratio  apodictica  de  Im- 
mortalitate Animae.     [Morgiis,]  1586,  8°. 

603.  Bruno,  Antonio.  Entelechia,  seu  de 
quinta  Natuxa  et  Animae  Immortalitate  Dis- 
putatio.    Neapoli,  1587,  4". — Venet.  1597,  4°. 

604.  Cartariiis,  Job.  Ludov.  De  Immortali- 
tate et  Pluralitate  Animae.  Bononiae,  1587, 8". 

605.  Coler,  Jac.  De  Animarum  Immortalitate 
et  Statu,  postquam  ex  hoc  Ergastulo  Corporis 
humani  egressae  sunt.  Vitebergae,  1587,  8o. 
ff.  105. 

606.  Xancel,  Nicolas  de.  ...  De  Immorta- 
litate Aniniaj  Yelitatio  adversus  Galcnum 
...    .    Parisiis,  1587,  80.  flf.  158. 

Also  forming  a  part  of  his  "Analogia  Hicrocosmi 
ad  Macrocosmum,"  Parisiis,  1611,  fol. 

607.  Iiaeliiis,  Tine.  De  Animae  Immortali- 
tate: accedit  de  Coeli  Substantia.  Venetiis, 
1588,  40. 

608.  Hatteiis,  Heinr.  Beweiss,  dass  der 
vernLinfftigo  Geist  im  Menscben  unsterblich 
und  unverganglich  sey.  Wittenberg,  1589,  So. 

609.  Rossellus,    Hannibal. 

"  Liber  sextus  Comiuentar.  I.  in  Hermetem  Tris- 
megisturn  ...  est  de  immortalitate  aniiiiorum.  Cra- 
cov.  1590.     Colon.  1620.  fol."— Fafiricitw. 

610.  Cliainpaigiiac,  Jean  de.  Traictg  de 
I'immortalite  de  I'ame.  Bovrdeaux,  1595, 12o. 

611.  Serres  (Lat.  Serraniis),  Jean  de.  De 
I'immortalite  de  lame,  representee  par  preu- 
ves  certaines  et  par  les  fruits  excellens  de  son 
vrai  usage.    Lyon,  1596,  8o. 

612.  Gliscenti,  or  Olissenti,  Fabio.  Dis- 
corsi  morali  . . .  contra  il  dispiacer  del  morire, 
detto  Athanatophilia :  con  figure.  Venetia, 
1596,  40.    BL.  —  Also  ibid.  1609,  4o. 

See  Donee's  Dance  of  Death,  p.  112. 

613.    Dialoghi    V.    dell'immortaliti   dell' 

anima.     Venezia,  1596,  8o? 

So  Grasse.    Perhaps  the  same  as  the  preceding. 

614.  Cousin  (Lat.  Cognatus),  Jean.  Fun- 
damenta  Keligionis  . . .  hoc  est,  Tractatus  de 
Naturali  Dei  Cognitione,  de  Animi  Immorta- 
litate et  de  Justitia  Dei  adversus  Politicorum 
seu  Atheorum  Errores.     Duaci,  1597,  8o. 

615.  Serres  (Lat.  Serranus),  Jean  de. 
Del'usage  de  I'immortalite  de  I'ame.  Rouen, 
1597, 120. 

The  same  as  No.  611  ? 

616.  Fedeli,  Giovanni  Battista  de'.  Anima 
immortale.     Yen.  1598,  8°. 

617.  Merssseus,  or  Opmersensis,  Petrus, 
Cratepolius.  Tractatus  de  Resurrectione  Cor- 
porum,  ac  Animarum  Immortalitate,  contra 
Saducaeos  ac  hujus  Farinse  Ilaereticos  com- 
plures.    Coloniae,  1598,  8o. 

618.  Davies,  or  Davis,  Sir  John.  Nosce 
Teipsum.  This  Oracle  expounded  in  two  Ele- 
gies. 1.  Of  Humane  Knowledge.  2.  Of  the 
Soule  of  Man,  and  the  Immortalitie  thereof. 
London,  1599,  4o.  — Also  ibid.  1602,  1608,  4°, 
1619,  sm.  80,  and  1622,  8o,  pp.  164. 

Published  in  Lond.  1653,  40^  ^\i^  the  title :— "  A 
■\rork  for  None  but  Angels  and  Men,  that  is  to  be 
able  to  look  into,  and  to  know  our  selves.  Or,  a 
Book  shewing  what  the  Soule  is,"  &c.  Comp.  No. 
43,  and  see  Bibl.  OrenviUiana,  Part  II.  p.  152. 

619.  The  Original,  Nature  and  Immortality 

of  the  Soul ;  a  Poem  . . .  [with  a  Preface  by 
N.  Tate].  London,  (1609,)  1697,  8°.  ff.  16,  pp. 
108.  —  3d  Ed.,  ihid.  1715,  12o.  pp.  131.     F. 

The  second  Part  of  Nosce  Teipsum.  —  Also  in  Chal- 
mers's English  Poets,  V.  79-100.  (£f.)    For  various 
.  other  editions  see  Lowndes. 


620.  Kleinfeld,  Nic.  Declamatio  de  Immor- 
talitate Animae.  Antverpiae,  1599,  12o,  and 
Francof  1636,  12o. 

Also  appended  to  his  Pathologia,  Lngd.  Bat.  1618, 

621.  Coimbra  (Lat.  Conimt>rica),  Uni- 

versidade  de.  Commentarii  CoUegii  Conim- 
bricensis  Societatis  lesv,  in  tres  Libros  de 
Anima  Aristotelis  ...  .  [4th  Ed.]  Coloniae, 
(1600,  03,  09,)  1617,  4o.  coll.  694  +.     H. 

Many  other  eds.  Coll.  561-670  contain  "  Tractatua 
de  Anima  separata,"  discussing,  among  other  things, 
the  nature  and  immortality  of  the  soul.  This  was 
written,  according  to  Backer,  by  Balthasar  Alvarez. 

622.  Cremonini,  Cesare,  1550-1631.  Illus- 
tres  Contemplationes  de  Anima.  Venetiis, 
16 . .  ,  40. 

Accused  of  denying  the  immortality  of  the  soul. 
(Brucker,  Bist.  Phil.  IV.  226-229.)  On  the  other 
hand  see  Bayle,  Tiraboschi,  and  Tissot  in  Hoefer's 
Nouv.  Biogr.  ginerale.    See,  further,  No.  1985b. 

623.  Weinrich,  Georg.  Christlicher  Bericht 
von  der  Unsterblichkeit  und  Zustand  der  See- 
len.    Leipzig,  1600,  80. 

624.  Bertolius,  Ctesar.  De  Immortalitate 
Aniniaj,  secundum  Principia  Aristotelis.  Pa- 
tavii,  1602,  4o, 

625.  Rossi  (Lat.  Rubeus),  Gio.  Bat.,  of 
Genoa.  De  Immortalitate  Animai  Libri  tres. 
Tenetiis,  1602,  4o. 

626.  Dame,  Friedr.  Quaestionis:  An  Anima 
humana  rationalis  sit  immortalis  ?  apodictica 
#caTa(^acris.     Slesviga;,  1607, 12o. 

Reprinted  with  his  Exercitt.  III.  de  Volunt.  Dei, 
Giessse  Hass.  1612,  80.    BL. 

627.  Mariana,  Juan.  Tractatus  septem  turn 
theologici,  tum  historici  . . .  .  IV.  De  Monetae 
Mutatione.  . . .  VII.  De  Morte  et  Immortali- 
tate Libri  III.  ...  Colon,  Agrip.  1609,  fol. 
pp.  444.     BL. 

The  two  treatises  of  which  the  titles  are  given 
above  afforded  a  pretext  for  the  imprisonment  of  the 
author.  See  Ticknor's  Bist.  of  Spanish  Lit.,  III.  146. 
See  also  Backer,  Bibl.  des  Ecrivains  de  la  Comp.  do 
Jisus,  V.  518,  519. 

628.  Cunradus,  Georgius.  De  Immortalitate 
Anima?.    Witeb.  1611,  4o. 

629.  Jackson,  John.  Discourses  defending 
the  Immortality  of  the  Soul.  London,  1611, 
80. 

630.  liessius,  Leonardus.  De  Providentia 
Numinis,  et  Animi  Immortalitate  Libri  II. 
...  .  Antverpiae,  1611. 80. pp. 351+.  — Editio 
2da,  ibid.  1617,  80.    BL. 

631.  Sir  Walter  Rawleigh's  Ghost ;  or,  his 

Apparition  to  an  intimate  Friend,  willing  him 
to  translate  into  English,  this  Learned  Book 
of  L.  Lessius  entituled,  (De  Providentia  Nu- 
minis, &  Animae  Immortalitate.)  . . .  London, 
1651, 120.  pp.  3S4  +.     F. 

Pp.  257-384  relate  to  immortality. 

632.  Giannini,  Tommaso.  De  Mentis  hu- 
manae  Statu  post  IlominisObitum  Disputatio 
Aristotelica.    Patavii,  1614,  4o. 

Defends  Aristotle  against  the  charge  of  teaching 
the  mortality  of  the  soul. 

633.  Montagu,  'B.&rwy  ,\st  Earl  of  Manchester. 
Manchester  al  Mondo:  Contemplatio  Mortis  et 
Immortalitatis:  a  Contemplation  of  Death  and 
Immortality.  London,  1618, 12o.— The  3d  Im- 
pression, much  inlarged.  London,  1636,  80. 
BL.  —  15th  Impression,  1690. 

634.  Bonifaccio,  Bald.  Dell'Immortalit^ 
deir Anima.    Venetia,  1621,  4o. 

635.  Q,uervray(Le\ou  les  six  journees  de  la 
semaine,  dans  lesquelles  est  prouve  . . .  que  le 
monde  n'est  point  eternel,  et  que  Tame  hu- 
maine  est  immortelle  ...    .    Paris,  1621,  80. 

636.  Richeome,  Louis.  L'immortalitfi  de 
I'ame,  declaree  avec  raisons  naturelles,  tes- 
moignages  humains  et  divins  ...  contre  les 

711 


637 


CLASS  ni.  — DESTINY  OF  THE  SOUL. 


661 


athees  et  libertins.  ...    Paris,  1621,  8o.  pp. 
456+. 

637.  Sirmond,  Antoine.  ...  De  Animse  Im- 
mortalitate  Demonstratio  physica  et  Aristo- 
telica.  Adversus  Pomponatium  et  Asseclas. 
Parieiis,  1625,  8o.  —  Jbid.  1635,  8<».  pp.  396,  92 
(Appendix). 

638.  Sillion,  Jean.  Las  deux  verites,  I'une 
de  Dieu  et  de  sa  providence ;  I'autre  de  I'im- 
mortalite  de  I'ame.  Paris,  1626,  S".  — Also 
1634,  40.  pp.  1056. 

638a.  Steplianus,  Joh.,  Bellunensis.  De  In- 
columitate  diu  servanda  Tractatus,  atque  de 
humanas  Mentis  Immortalitate  Dialogus.  Ve- 
netiis,  1627,  8o.     BL. 

639.  [Viaud,  or  de  Viau,  Theophile].  Les 
oeuvres  de  Theophile,  divisees  en  trois  parties. 
Rouen,  1627,  8".  —  Also  Paris,  1661,  12o. 

Part  I.,  "De  I'iiumortalit^  de  lame,"  is  mainly  a 
paraphrase  of  the  Phaedo  of  Plato,  partly  poetical, 
partly  iu  prose.  See  (Euvres  computes  de  TheopliUe, 
I.  11-134,  Paris,  1856,  320.     B. 

640.  Wallenlierger,  Val.  Quaestiones  de 
Aniinae  Immortalitate  et  Fide  naturali  in 
Morborum  Curatione.     Erfordiae,  1628,  4». 

641.  Bailly,  Pierre.  Les  songes  de  Phestion, 
paradoxes  physiologiques,  avec  un  Dialogue 
de  I'immortalite  de .  I'ame  et  puissance  de 
nature  ...    .     Paris,  1634,  8o. 

642.  Boxliorn,  Marcus  Zuerius.  Oratio  de 
Aniniorum  Immortalitate.  Lugd.  Bat.  1637, 4o. 

643.  [Digljy,  Sir  Kenelm].  Two  Treatises. 
In  the  one  of  which,  the  Natvre  of  Bodies ;  in 
the  other,  the  Natvre  of  Mans  Sovle ;  is  looked 
into:  in  way  of  Discovery,  of  the  Immortality 
of  Reasonable  Sovles.  . . .  Paris,  1644,  fol.  pp. 
466  4-.    /r.  — Also  London,  1645,  1658,  4o.    H. 

See  Nos.  650,  666. 

643a.  Demonstratio  Tmmortalitatis  Animse 

rationalis.    Francofurti,  1664,  8o.  —  Other  eds. 

644.  liC  IVormand,  Jacques.  De  necessaria 
Animae  rationalis  Immortalitate.  Parisiis, 
1644,  80. 

645.  [Overtoil,  R.].  Man's  Mortalitie :  or,  A 
Treatise  wherein  'tis  proved,  both  theologic- 
ally and  philosophically,  that  Whole  Man  . . . 
is  a  Compound  wholly  Mortall,  contrary  to  that 
Common  Distinction  of  Soule  and  Body :  and 
that  the  Present  Going  of  the  Soule  into 
Heaven  or  Hell  is  a  JVIeer  Fiction :  and  that 
at  the  Resurrection  is  the  Beginning  of  our 
Immortality  ...  .  By  R.  0.  ...  Amster- 
dam, 1644,  4o.  pp.  43.    H. 

X  new  edition  was  printed  at  London  in  1655,  in 
240,  according  to  Blackburne,  with  the  title  some- 
what altered,  viz. :  —  "  Man  wholly  Mortal,  or  a  Trea- 
tise wherein  'tis  proved  . . .  that  as  Whole  Man 
sinned,  so  Whole  Man  died,"  &c.  Blackburne,  His- 
torical View,  etc.  2d  ed.,  pp.  77-91,  gives  a  full 
account  of  this  work. 

646.  Immortality  (The)  of  Mans  Soule, 
proved  both  by  Scriptvre  and  Reason.  Con- 
trary to  the  Fancie  of  R.  0.  in  his  Book  in- 
tituled Mans  Mortality  ...  .  London,  1645, 
4o.  pp.  45.     H. 

647.  Prerogative  (The)  of  Man:  or,  His 
Soules  Immortality,  and  High  Perfection  de- 
fended, and  explained  against  the  Rash  and 
Rude  Conceptions  of  a  Late  Authour  ...  . 
[London?]  1645,  4o.  pp.  45  +.    H. 

648.  Rocclii  (Lat.  Roccus),  Ant.  Animae 
rationalis  Immortalitas  simul  cum  ipsius  vera 
Propagation  e  ex  Semine  ...  .  Francofurti, 
1644,40.    20  gr. 

649.  H.,  T.  The  Immortality  of  the  Soule; 
the  Excellencye  of  Jesus  Christ,  treated  on. 
London,  1645,  4o.     BM. 

650.  Ross,  Alex.  The  Philosophicall  Touch- 
stone; or,  Observations  on  Sir  Kenelm  Dig- 
bie's  Discourses  of  the  Nature  of  Bodies,  and 

712 


of  the  Reasonable  Soule ;  and  Spinosa's  Opinion 
of  the  Mortality  of  the  Soule  briefly  confuted. 
London,  1645,  4o. 
See  No.  643. 

651.  Mornay,  Philippe  de,  Seigneur  Du 
Plessis-Marly.  The  Soul's  own  Evidence 
for  its  own  Immortality.  Selected  out  of  Sir 
P.  Sydney  and  A.  Golding's  Translation  of  P. 
de  Mornay's  Truness  of  Christian  Religion. 
By  J.  Bachiler.     London,  1646,  4o. 

Mornay's  •'  Traite  de  la  verite  de  la  religion  chre- 
tienne'  was  first  publ.  at  Antwerp  in  1579,  and  after- 
wards translated  by  himself.into  Latin.  Numerous 
editions  and  translations.  (See  Pabricius,  Delecitis, 
etc.  pp.  548,  549.)  English  translation,  1587  ;  4th  ed., 
1617.  (H.)  Chapters  XIV.  and  XV.  treat  of  the  im- 
mortality of  the  soul. 

652.  Capreolus,  Jac.   Brevis  Disceptatio,  qua 
Animam   Hominis   etsi  factam,  Immortalem  ' 
tamen  esse  quinque  Rationibus  fit  apertum. 
Parisiis,  1647,  8". 

653.  Cartwriglit,  Christopher.  The  Magis- 
trates Authority  in  Matters  of  Religion,  and 
the  Souls  Immortality,  vindicated  in  Two 
Sermons  ...     .     London,  1647,  4°. 

654.  Micreelius,  Job.  Ethnophronius,  tribus 
Dialogorum  Libris  contra  Gentilium  de  Prin- 
cipiis  Christianae  Religionis  Dubitationes,  quo- 
rum 1.  de  Animae  humanae  Immortalitate  2. 
deDeo...et  3.  de  Religione  ...  .  Stetini, 
(1647,)  1651,  4o.  (151  sh.) 

655.  More,  Henry.  Philosophicall  Poems  ...  . 
Cambridge,  1647,  So.  pp.  436  -f-.     F. 

This  volume  is  principally  occupied  with  what  is 
described,  iu  a  distinct  title-page,  as  "A  Platonick 
Song  of  the  Soul;  treating,  of  the  Life  of  the  Soul, 
her  Immortalitie,  the  Sleep  of  the  Soul,  the  Unitie 
of  Souls,  and  Memorie  after  Death."  [2d  Ed.]  The 
four  parts  Into  which  the  poem  is  divided  have 
separate  title-pages,  beginning  respectively  with 
the  words  "  Psycliozoia,"  '■Psychathanasia,"  "An- 
tipsychopannychia,"  and  "Antimonopsychia."  Part 
II.  has  an  Appendix,  entitled  "Democritus  Platonis- 
sans,  or  an  Essay  upon  the  Infinity  of  Worlds  out 
of  Platonick  Principles,"  pp.  187-218;  and  Part  III. 
an  Appendix  on  "  The  Prteexistency  of  the  Soul," 
pp.  255-281,  both  in  versQ.  Besides  notes  and  pre- 
faces to  many  of  the  poems,  at  the  end  of  the  volume 
we  are  favored  with  an  "Interpretation  Generall" 
of  obscure  and  barbarous  words  used  therein. 

656.  [\Vard,  Seth,  Bp.].  A  Philosophicall 
Essay  towards  an  Eviction  of  the  Being  and 
Attributes  of  God.  The  Immortality  of  the 
Souls  of  Men.  The  Truth  and  Authority  of 
Scripture.  ...  The 4th Ed.  ByS.W.  Oxford, 
(1652,  55,  . . .)  1667,  sm.  8o.  pp.  (8),  167. 

Pages  37-81  relate  to  the  immortality  of  the  soul. 

657.  [Holland,  Guy].  The  Grand  Prerogative 
of  Human  Nature ;  ilamely,  the  Souls  Naturali 
or  Native  Immortality  and  Freedom  from  Cor- 
ruption ...  .  ByG.H.,  Gent.  London,  1653, 
80.    BM.  * 

658.  Brent,  William.  A  Discourse  upon  the 
Nature  of  Eternitie  and  the  Condition  of  a 
separated  Soul,  according  to  the  Grounds  of 
Reason  and  Principles  of  Christian  Religion. 
London,  1655,  8°.  BL.  — Also,  1674,  4o;  1689, 
80. 

659.  Cotin,  Charles,  the  AbM.  Traite  de  I'fime 
immortelle.    Paris,  1655,  4o. 

659».  Fevrier,  J.  Traitez  de  I'immortalite 
de  I'ame,  et  de  la  veritable  vaillance  dans  le 
martyre.    Paris,  1656,  4o. 

660.  Cliarleton,  or  Cliarlton,  Walter, 
M.D.  The  Immortality  of  the  Humane  Soul, 
demonstrated  by  the  Light  of  Nature.  Lon- 
don, 1657,  4o. 

660a.  Gassend,  commonly  Grassendi,  Pierre. 
. . .  Opera  omnia  ...  .  6  torn.  (Lugduni, 
1658,)  Florentise,  J727,  fol.     H. 

See  Tom.  II.  pp.  546-578,  "  De  Animorum  Immor- 
talitate." 

661.  Kircliinaier,  Georg  Casp.    Dissertatio 


662 


SECT.  I.— COMPREHENSIVE  WORKS. 


696 


de    Immortalitate    Animse  hnmanse.      Vite- 
bergaj,  1659,  4o.  ff.  8. 

662.  More  {Lat.  Morus),  Henry.  The  Im- 
mortality of  the  Soul,  so  farre  forth  &»  it  is 
demonstrable  from  the  Knowledge  of  Nature 
and  the  Light  of  Reason.    London,  1659,  8". 

Also  London,  1662,  fol.  pp.  234  +.  H.  (In  hia 
Philosophical  Writings.  2d  ed.)  — London,  1713,  fol. 
pp.  xvi.,  257,  vi.  +.  F.  (Ibid.,  4th  ed.)  — A  Latin 
translation,  London,  1675,  and  Kotterdam,  1677,  8". 

663.  Fabricius,  Joh.  Ludw.  Oratio  inaugu- 
ralis  de  Aniniorum  Immortalitate.  Heidel- 
bergae,  1660,  4°. 

664.  Ferrier  (Lat.  Ferrerius),  Jean.  De 
Animae  Immortalitate  et  vera  Fortitudine. 
Parisiis,  1660,  So. 

665.  Smitli,  John,  Fellow  of  Queen's  Coll.  in 
Cambridge.  Select  Discourses  treating  ...  4. 
Of  the  Immortality  of  the  Soul.  ...  London, 
1660,  4".  pp.  liii.,  526.  H.  —  Sd  ed.,  Lond. 
1821,  So. 

Disc.  IV.  occupies  pp.  57-120. 

666.  [Eggenfeld,  Joh.  Chrysoetomusl.  Ani- 
ma  triumphans,  sive  Philosophica  Demon- 
stratio  Immortalitatis  Animae.  [Published 
under  the  name  of  Amandus  Verus,  against 
Sir  Kenelm  Digby.]     1661, 12o.  pp.  522  +. 

See  Nos.  430,  643. 

667.  Unonlus,  01.  De  Animae  humanae  Im- 
mortalitate ej usque  post  Separationem  Modo 
Subsistendi.  [Besp.  Andr.  Hernodius.]  Up- 
salai,  1661,  40.    (1  sh.) 

668.  Zapf,  Gottfried.  De  Animae  rationalis 
Immortalitate.    Jenae,  1661,  4o.  3  gr. 

669.  Hetier,  Joh.  Christian.  De  Immortali- 
tate Animae  rationalis.    Lipsiae,  1663,  4o. 

670.  Imiuortalite  (De  1')  de  Tame.    Paris, 

1666,  40. 

See  Journca  des  Sfavana,  Sept.  6,  1666. 

671.  Baxter,  Richard.  The  Reasons  of  the 
Christian    Religion.    ...    2    parts.     London, 

1667,  40. 

Also  in  his  Practical  Works,  1707,  fol.,  U.  1-200. 
(H.)  Jn  the  Appendix  to  Part  II.  (pp.  165-200  in  the 
Practical  W(yrks)  he  defends  "  the  Souls  Immor- 
tality against  the  Somatists  or  Epicureans,  and  other 
Pseildophilosophers." 

672.  Wadswortli,  Thomas.  ' A.uTi\jnjxo0ava- 
a-ia :  or.  The  Immortality  of  the  Soul  explained 
and  proved  by  Scripture  and  Reason.  A  Con- 
futation of  that  Irrational  and  Irreligious 
Opinion  of  the  Soul's  Dying  with  the  Body, 
and  Interruption  of  its  Communion  with  God 
from  Death,  until  the  Day  of  Judgment  ...  . 
To  which  is  added,  Faith's  Triumph  over  the 
Fear  of  Death  ...  .  London,  1670,  8°.  pp. 
188  +,  and  (Faith's  Triumph)  115  -1-.    BA. 

673.  [Iiaytoii,  Henry].  Observations  upon 
Mr.  Wadsworth's  Book  of  the  Souls  Immor- 
tality, and  his  Confutation  of  the  Opiniou  of 
the  Souls  Inactivity  to  the  Time  of  General 
Resurrection.  ...  [London?  1670?]  4o.  pp. 
199.    H. 

674.  [ ].  Observations  on  Dr.  Charltons  Trea- 
tise ;  intituled.  The  Immortality  of  the  Hu- 
mane Soul,  demonstrated  by  the  Light  of 
Nature.  . . .  [London  ?  1670  ?]  4°.  Printed  as 
a  continuation  of  the  preceding,  pp.  201-215. 
H. 

675.  Coler,  or  Coler,  Martin  Clemens.  Dis- 
putatio  de  Immortalitate  Animae  humanae. 
Onold.  1672,  4°.  pp.  16. 

676.  Skunk,  Sam.  Demonstratio  Immorta- 
litatis Animae  rationalis,  philosophica  com- 
prehensa.  [Resp.  Magn.  Melander.]  Holm. 
1672,  40.  (7  sh.) 

677.  liins,  Paul.  Dissertatio  de  positiva  Ani- 
marum  a  Corporibus  post  Mortem  Separatione 
et  naturali  Immortalitate.    Viteb.  1674,  4«. 

678.  Mlltopseus,  Mart.    De  Anima  separata. 


[i?esp.  Andr.  B.  Hasselquist.]  Aboae,  1676, 
40.  (5  sh.) 

679.  Dw  Hamel,  or  Dnliaxnel,  Jean  Bap- 
tiste.  ...  De  Mente  humana  Libri  IV.  in 
quibus  Functiones  Animi,  Vires,  Natura,  Im- 
mortalitas,  simul  et  Lopica  universa  . . .  per- 
tractantur.    Parisiis,  1677, 12°,  (25  sh.) 

680.  Poiret,  Pierre.  . . .  Cogitationum  ratio- 
nalitim  de  Deo,  Anima,  et  Malo  Libri  Quatuor 
...  .  Editio  tertia  ...  emendata,  k  aucta. 
Amstelodami,  (1677,  85,)  1715,  4o.  pp.  926  +. 
H. 

Lib.  III.  e.  25,  pp.  615-636,  treats  of  immortality. 

681.  Hildebrand,  Joach.  Immortalitas  Ani- 
mae rationalis  ex  Lumine  praesertim  Naturae 
. . .  liquido  ostensa.  . . .  (Mindae,  16T8,)  Cel- 
lis,  1680,  40.  pp.  194. 

682.  Sclieele,  or  Sckele,  Peter.  Psycho- 
scopia  sive  Consideratio  Animae  humanae, 
quoad  Immortalitatem  et  a  Separatione  Sta- 
tum.    Norimbergae,  1679,  4o.  (75  sh.) 

683.  Talpo,  Simeon.  De  Immortalitate  Ani- 
mae rationalis.  [Resp.  E.  J.  Grda.]  Aboae, 
1681,  40. 

684.  Baxter,  Richard.  Of  the  Immortality 
of  Man's  Soul,  and  the  Nature  of  it  and  other 
Spirits.    London,  1682,  80.  pp.  110. 

685.  Betrachtung  von  der  Unsterblichkeit 

der  Seelen.  Atis  dem  Englischen.  Basel,  1664, 
[1694?]  120. 

686.  Desmarets,  Jean.  Les  delices  de  I'es- 
prit,  entretiens  d'un  chretion  et  d'un  athee 
stir  la  divinite,  la  religion,  I'immortalite  de 
Tame  et  autres  sujets.    Paris,  1682,  12o. 

687.  [Liangen, de].    Lettre  h.  un  minis- 

tre  d'etat  d'un  des  plus  puissans  princes  d'Al- 
lemagne;  oil  il  est  prouve  par  les  seules  lu- 
mi^res  de  la  raison,  que  Tame  de  I'homme  eat 
immortelle.    Cologne,  1682, 12o.  pp.  65. 

688.  Henricl,  Martin  Otto.  De  Immorta- 
litate Animae  rationalis.  Wittebergae,  1683, 
40.  (2  sh.) 

689.  Sckiveling,  or  Sweling,  Joh.  Eberh. 
Mens  immortalis  evident  er  certo  contra  Atheos 
Scepticosque  demonstrata.  Bremae,  1683, 12o. 
pp.  355. 

See  Acta  Erud.,  1683,  pp.  335-341. 

690.  [Choisy,  Francois  Timoleon,  Abbe  de, 
and  Dangeau,  Louis  de  Courcillon, 
Abbe  de].  Quatre  dialogues,  sur  I'immorta- 
lite de  I'ame:  I'existence  de  Dieit:  la  provi- 
dence :  et  la  religion.  Paris,  1684, 12o.  —  Nou- 
velle  6d.,  Paris,  1764  and  1768,  12o. 

The  new  ed.  is  publish*!  under  the  authors'  names. 

691.  Placclus,  Vincent.  Griindlicher  Beweiss 
von  der  menschlichen  Seelen  Unsterblichkeit, 
atis dem blossen Licht der Natur  ...  .  Frank- 
furt am  Mavn,  1685,  80. 

See  Acta  Erud.,  1685,  pp.  491,  492. 

692.  'Weidling,  Christian.  De  Vita  aetema 
ex  Lumine  Naturae  indemonstrabili.  Lipsiae, 
1685,  40. 

693.  Bauer,  Adam  Casp.  Dissertatio,  Immor- 
talitatem Animae  rationalis  defendens.  Wit- 
teb.  1687,40.  (Ush.) 

694.  Billberg,  Joh.  Dissertatio  de  Immor- 
talitate Mentis  humanae.  Holmiae,  1687,  80. 
pp.24. 

695.  Jerusalem,  Theodor  Wilhelm  von. 
Utrum  Immortalitas  Animae  rationalis  ex 
Lumine  Naturae  ostendi  possit?  2  dissert. 
Viteb.  1688-89,  4°. 

696.  Smitk,  William,  D.D.,  Rector  of  Cotton. 
A  Future  World,  in  which  Mankind  shall 
survive  their  Mortal  Durations,  dsmonstrated 
by  Rational  Evidence  ...  .  London,  1688, 
80.  pp.  444 -I-.    G. 

713 


697 


CLASS  III.— DESTINY  OF  THE  SOUL. 


727 


697.  Meisner,  Job.  Disputatio  de  Immorta- 
litate.     Viteb.  1090,  4°. 

698.  [Moor  {Lat.  Morus),  Michael].  De  Ex- 
istentia  Dei,  et  humanfe  Mentis  Inimortalitate, 
secundum  Cartesii  et  Aristotelis  Doctrinam, 
Disputatio  ...     .     Parisiis,  1692, 12o.  pp.  464. 

See  Journal  des  S;avam,  Jan.  5,  1693. 

699.  Tillotson,  John,  Abp.,  1630-1694.  Of 
the  Immortality  of  the  Soul,  as  discovered  by 
Nature,  and  by  Kevelation.  Four  Sermons  on 
2  Tim.  i.  10.   (  Works,  1757,  S",  IX.  309-386.)  H. 

700.  Moore,  John,  Bp.  Of  the  Immortality 
of  the  Soul.  A  Sermon  [on  Mattli.  x.  281 
...     .     L6ndon,  1694, 40. 

Also  in  his  Sermons,  etc.,  Lond.  1715,  8°,  I.  223- 
253.    H. 

701.  Iiucius,  Matth.  Ephr.  Dissertatio  de 
Inimortalitate  Spiritus.  Witteb.  1694,  4°. 
(2  sh.) 

702.  Riddermarck,  And.  De  Immortalitate 
Animae  humanae.  [Jiesp.  R.  N.  Wallerlus.l 
Lund.  1695,  4o. 

703.  I^ude-wig,  Joh.  Pet.  Vita  eeterna  ex 
Ratione,  Gentiumque  Concentu  demonstrata. 
Halse  Sax.  1696,  4o. 

Also  in  his  Oyiisc.  Miscel.,  1719,  fol. 

704.  Maletoranclie,  Nicolas.  Entretiens  sur 
la  metapliisique  et  sur  la  religion.  Nouvelle 
Edition,  ...  augmenteedeplusieurs entretiens 
sur  la  mort.     2  tom.     Paris,  1696,  12o. 

The  three  last  conversations  treat,  not  only  of 
death,  but  of  the  immortality  of  the  soul,  and  of 
future  rewards  and  punishments. 

705.  Riidiger,  Joh.  Christoph.  Disputatio 
de  Anima)  rationalia  Immortalitate.  Viteb. 
1696,  40.  (2  sh.) 

705*.  Simmons,  T.  Dissertatio  philosophica 
de  Mentis  humanae  Immortalitate.     1697,  4o. 

706.  Berevelt,  A.  De  Immortalitate  Mentis 
humanae.  [Diss.]  Lugduni  Batavorum,  1698, 
4o. 

707.  liitli,  Joh.  Wilh.  von  der.  Dissertatio 
de  Imbecillitate  Lu minis  naturalis  in  demon- 
strando  Statu  Mentis  humanae  post  Mortem. 
Halis,  1698,  4o. 

708.  Hardtsclimidt,  or  Hartsclimidt, 
Joh.  Nic.  Immortalitas  Animae  humanae  ex 
Philosophorum  veterum  et  recentiorum  Argu- 
mentis.     Argentorati,  1699,  4o.  pp.  152. 

709.  Smitli,  Thomas,  S.T.P.,  Fellow  of  Magd. 
Coll.  Two  Compendious  Discourses;  the  one 
concerning  the  Power  of  God,  the  other  about 
the  Evidence  and  Certainty  of  a  Future  State. 
London,  1699,  4o. 

710.  Trevlsano,  or  Trevigiano,  Ber- 
nardo. Meditazioni  deirimmortalit^  dell' 
anima.     Venezia,  1699,  4o.  (40  sh.) 

See  Acta  Enid.,  1700,  pp.  429,  430. 
til.  [Day,  Robert].  Free  Thoughts  in  Defence 
of  a  Future  State,  as  Discoverable  by  Natural 
Reason,  and  stript  of  all  Superstitious  Append- 
ages ;  demonstrating  . . .  that  the  Considera- 
tion of  Future  Advantages  is  a  Just  Motive 
to  Virtue;  of  Future  Loss  and  Misery  a 
Powerful  and  Becoming  Jlestraint  of  Vice. 
With  occasional  Remarks  on  a  Book,  in- 
tituled. An  Inquiry  concerning  Virtue.  And 
a  Refutation  of  the  reviv'd  Ilylozoicism  of 
Democritus  and  Leucippus.  London,  1700, 
80.  pp.  111+.     G.  .     •      » 

See  HUt.  of  the.  Works  of  the  Learned,  1700,  II. 
161-166.    H. 

ril».  S.,  J.  Transnatural  Philosophy,  or  Meta- 
physicks:  demonstrating  the  Essences  and 
Operations  of  all  Beings  ...  ,  ByJ.  S.Lon- 
don, 1700,  So.  pp.  484  +.     G. 

On  the  immateriality  and  immortality  of  the  soul, 
see  pp.  137-197 ;  on  "  the  state  of  the  soul  separated," 
pp.  199-240. 

714 


712.  Asslieton,  William.  A  Vindication  of 
the  Immortality  of  the  Soul,  and  a  Future 
State.  . . .    London,  1703,  8o.  pp.  155  +.     H. 

713.  Braun,  David.  Meditationes  selectae  de 
sublimi  Ilominis  Scientia  compendiose  di- 
gestae  ...  .  Gedani,  1704,  8o.  pp.  352  +.— 
Also  Lipsiae,  1719,  8o. 

The  first  Meditation  treats  of  God ;  the  second,  of 
the  Immortality  of  the  Soul ;  the  third,  of  the  Su- 
preme Good  ;  the  fourth,  of  Religion.  See  Acta  Enid., 
1705,  pp.  51-56,  and  Hist,  of  the  Works  of  the  Learned, 
1705,  pp.  715-720. 

714.  Free  Inquiry  (A)  into  the  Nature  and 
Immortality  of  the  Soul,  managed  by  way 
of  Dialogue  betM'een  an  Acute  Philosopher 
and  an  Able  Divine.  Done  out  of  the  French. 
Loudon,  1704,  4o. 

714a.  Slierlock,  William.  A  Discourse,  etc. 
1704.     See  No.  3354. 

715.  Clarke,  Samuel,  D.D.,  1675-1729.  A 
Discourse  concerning  the  Unchangeable  Obli- 
gations of  Natural  Religion,  and  the  Truth 
and  Certainty  of  the  Christian  Revelation: 
being  Eight  Sermons,  preached  ...  in  the 
Year  1705,  at  the  Lecture  founded  by  ... 
Robert  Boyle  ...     .     London,  1706,  8o. 

Pages  102-122  of  the  10th  ed.,  Lond.  1766,  8o  (H.), 
treat  of  the  natural  evidences  of  a  future  state. — 
Contained  also  in  Clarke's  Works  (17.38,  fol.),  Vol.  II. ; 
in  the  Boyle  Lecture  Sermons  (1739,  fol.),  Vol.  II. ; 
and  in  Watson's  Theol.  Tracts,  Vol.  IV. 

716.  Gildon,  Charles.  The  Deist's  Manual 
....    London,  1705,  8o.  pp.  xvi.,  301,  36  -f .  H. 

Pp.  145-190  maintain  the  immortality  of  the  soul. 

717.  Trautzelius,  Dan.  '  De  Immortalitate 
Animae  Disputatio  ...  .  Strengnesiae,  1705, 
80.  (li  sh.) 

718.  Upmark,  Joh.  Dissertatio  philosophica 
de  Immortalitate  Anima?.     Upsate,  1705,  8o. 

718a.  Dod^vell,  Henry.  An  Epistolary  Dis- 
course, etc.   1706. 

For  this  work  and  the  controversy  excited  by  it, 
see  No».  2114-2129,  etc. 

719.  Discourse  (A)  concerning  the  Certainty 
of  a  Future  and  Immortal  State.  In  some 
Moral,  Physiological,  and  Religious  Consider- 
ations. By  a  Doctor  of  Physick.  , . .  London, 
1706,  80.  ff.  5,  pp.  195.  G.  —  Also  ibid.,  with  a 
new  title-page  only,  1741, 8o.     G. 

See  Acta  Erud.,  1707    pp   183-185.    H. 

720.  Kirckmeier,  Joh.  Siegm.  Disputatio 
philosophica  de  Animae  Immortalitate.  Mar- 
burgi,  1706,  4°. 

721.  Masius,  Hector  Gottfr.  De  Immorta- 
litate Animae,  quatenus  e  Naturae  Lumine 
constat.    Hafniae,  1706,  8o.  (9  sh.) 

722.  Vaterliche  Erinnerungan  seine  Kinder 

von  der  Seelen  Unsterblichkeit  und  der  seligen 
Seelen  Zustande  nach  dem  Tode.  Coppenha- 
gen,  1707,  8o.  pp.  323. 

723.  Olearius,  Joh.  Gottlieb.  Dissertatio  de 
Pomponatio.     Jenae,  1709,  4o.  pp.  34. 

"  .Magna  cura  in  hoc  argumento  versatus  est." — 
Brucker. 

724.  Preetorius,  Joh.  Gottfr.  Ex  Theologia 
naturali  Demonstratio  Immortalitatis  Ani- 
mae, ah  Existentia  et  Natura  Dei  derivata 
...     .    Helmstadii,  1709, 4o. 

725.  Rapkson,  Joseph.  Demonstratio  de 
Deo  . . .  cui  accedunt  Epistolas  qua?dam  . . .  de 
Aninife  Natura  et  Immortalitate  ...  .  Lon- 
dini,  1710,  4o.  pp.  107.  — Also  Lipsiae,  1712,  So. 

See  Journal  des  S;avans,  July  6,  1711. 

726.  Addison,  Joseph.  On  the  Immortality 
of  the  Soul.  (Spectator,  No.  Ill;  July  7, 
1711.)    H. 

727.  Hampton,  Benj.  The  Existence  of  Hu- 
man Soul  after  Death  :  proved  from  Scripture, 
Reason  and  Philosophy.  . . .  London,  1711, 8o. 
pp.  ii.,  44.     BL.,  G. 

In  opposition  to  Coward. 


72S 


SECT.  I.  — COMPREHENSIVE  WORKS. 


761 


728.  Scliiitz,  Pontianus.    Imperium  Charita-  I 
tis,  Occasione  Quaestionis  an  Intellectus  prior 
Voluntate,  in  Aniraae  Immortalitate  osten- 
8um.    Salisburgi,  1712,  8o. 

729.  Spes  Immortalitatis  plena.  Salis- 
burgi, 1712,  80. 

730.  Andala,  Ruard.  Dissertatio  de  Immor- 
talitate Animae.    Franequerae,  1714,  i°. 

731.  [liOiselenr, ,  the  Abbe].    Traite  snr 

I'homme,  en  quatre  propositions  importantes, 
avec  leurs  dependances.  Par  A.  D.  L.  R. 
Paris,  1714,  4o.  pp.  511. 

"  Tout  ce  qui  a  6te  dit  par  lea  anciens  Philosophes 
et  par  les  Peres  touchant  rimmortalite  de  I'ame,  ee 
trouve  ici  soigueusement  ramasse  sous  la  quatri6me 
proposition."— Journal  des  S^avans,  March  5,  1714; 
compare  id.  Feb.  26,  1714,  for  a  notice  of  Loiseleur's 
remarks  on  the  soul  of  brutes. 

This  treatise  forms  ihe  first  volume  of  the  author's 
"Apologie  pour  la  religion,"  etc.  in  6  vols.  4°. 

732.  Petersen,  Job.  Wilh.  Der  in  alien  See- 
len  sich  ottenbahrende  und  selbst  rechtferti- 
gende  Gott,  das  ist,  Beweise  aus  dem  Liclit 
der  Natur,  dass  ein  Gott  sey,  iind  dass  die 
Seele  unsterblichunddiebeilige  SchrifiFt  gott- 
lich  sey.    Erlaiigen,  1714,  4°. 

733.  Zimmermann,  Job.  Dissertatio  de 
Immortalitate  Aninii  germanae  Virtutia  Fun- 
damento.    Viteb.  1714,  4o.  (2  sh.) 

734.  Bocris,  Job.  Heinr.,  the  elder.  Disser- 
tatio apologetica  pro  Subsistentia,  Immateria- 
litate  et  Immortalitate  Animae.  Swinfurti, 
1715,40. 

735.  Kaliler,  Job.  Dissertatio  de  Anima  hti- 
mana  Corpori  superstite,  ex  Eccles.  Sal.  xii. 
7.  [Resp.  Job.  Friedr.  Bodicker.]  Rintelii, 
1715,  40.  pp.  15. 

736.  Blaclcinore,  Sir  Richard.  Essays  upon 
several  Subjects  [including  tbe  Immortality 
of  the  Soul,  and  Future  Felicity].  2  vol. 
London,  171(5-17,  8o. 

737.  Conti,  Giovanni  Battista,  I  tre  passi,  co 
1  quali  un  uomo  mal  usando  suo  ingegno  va 
nel  profundo  della  perdizione,  o  vero  tre  dis- 
corsi  per  modo  di  dialoghi  ...  .  Venezia, 
1716, 120. 

The  second  Dialogue  is  on  tbe  immortality  of  the 
soul. 

738.  Fenelon,  Francois  Salignac  de  la 
Motile.  On  the  Immortality  of  tbe  Soul. 
London,  17-30,  4o. 

Probably  a  translation  from  the  Lettres  spirituelles, 
first  publ.  in  1716.  See  his  (Euvres,  Paris,  1787,  4o, 
II.  427-441.     S.  .    ■ 

739.  Genest,  Charles  Claude,  the  Abb6.  Prin- 
cipes  de  philosopbie,  ou  Preuves  naturelles 
de  I'existence  de  Dieu  et  de  I'immortalite  de 
Tame.  [A  poem.]  Paris,  1716,  8o.  pp.  277.  — 
2e  ed.,  Amst.  1717,  12o. 

See  Journal  des  S;avans,  Nov.  16, 1716.  —  "  Carmen 
elegans  ...  in  qao  dubium,  soliditatem  magis  ad- 
mirere  an  ingjnium  et  artem  vel  perspicuitatem."  — 
Fahricius. 

740.  Werenfels,  Sam.  1657-1740.  Dialogus 
de  A nimte  Immortalitate.  [About  1716?]  (In 
his  Opuscula,  ed.  3,  Lugd.  Bat.  1772,  4o,  II. 
178-182.)    H. 

741.  Four  Dialogues  between  Eubulus  and 
Phygellus,  concerning  Natural  Religion  ...  . 
By  a  Divine  of  tbe  Church  of  England.  Lon- 
don, 1717,  80.  pp.  iv.,  152  +. 

The  fourth  Dialogue  is  on  "the  Immortality  of 
Human  Nature  in  a  Future  State." 

742.  Kolbe,  Franciscns.  Anima  immortalis 
post  Ilominis  Mortalitatem  separatim  peren- 
nans  Qusestionibus  VIII.  disputata.  Olomuc. 
1717,  80. 

743.  Rlcliter,  Christian  Friedr.  Erbauliche 
Betrachtungen  vom  Ursprung  und  Adel  der 
Seelen  und  von  deren  jetziger  elender  Be- 
schaffenheit  ...  von  der  Rube  und  Unsterb- 


lichkeit  der  Seelen  . . .  [etc.].  Halle,  1718,  8°. 
pp.  422.  —  Also  Graitz,  1731,  8o. 

744.  Nympach,  Martin.  'ATroSei^i?  Immor- 
talitatis Animae  ex  Ratione  vindicata.  Diss. 
I.-IV.  [Juries.  Ernst  Christian  Schroder.] 
Viteb.  1720,  4o.  pp.  63. 

745.  Fiddes,  Richard.  A  Letter  in  Answer 
to  one  from  a  Free-thinker  ...  .  [In  which 
the  soul's  immortality  is  asserted.]  London, 
1721,  80. 

746.  The  Doctrine  of  a  Future  State,  and 

that  of  tbe  Soul's  Immortality,  asserted  and 
distinctly  proved;  in  a  Second  Letter  to  a 
Free-thinker.     London,  1721,  8o. 

747.  Thiimmig,  Ludw.  Phil.  Demonstratio 
Immortalitatis  Animae  ex  intima  ejus  Natura 
deducta.  Halae,  1721,  4o.  —  Reprinted,  Mar- 
burg, 1737,  4o.  pp.  28. 

748.  Liange,  Job.  Joach.  De  Immortalitate 
Anima}  humanae  ex  Naturae  Lumine  demon- 
strata  Dissertationes  V.     Halae,  1722,  4o. 

749.  Thoughts  of  Pious  Men  concerning 
Religion  and  a  Future  State,  collected  by  Sir 
J.  G.     [Privately  printed.]    1723, 12o. 

750.  Fromm,  Nath.  Ephr.  De  Necessitate 
Revelationis,  per  Rationem  cognoscenda  ex 
eo,  quod  Immortalitas  Animai  secundum  Ra- 
tionem incerta  sit.     Regiomonti,  1724. 

751.  [Gastrell,  Francis,  Bp.].  A  Moral  Proof 
of  the  Certainty  of  a  Future  State.  The  2d 
Ed..  London,  (1721?  1725?)  1728,  8o.  pp. 
102 -f.     G.  — Ibid.  17S7. 

752.  Liange,  Job.  Joach.  ..'.  Dogma  sanioris 
Philosopbiae  primarium  de  Immortalitate  Ani- 
mae humante,  ex  ipso  Naturae  Lumine  demon- 
strabili  et  evidenter  demonstrata  ...  .  Acce- 
dunt  Dissertationes  historico-criticfe  de  The- 
rapeutis  et  Essseis  ...     .    Hamburgi  et  Halaj, 

1725,  4o.  (23  sh.) 

See  Acta  Erud.,  Supplem.,  IX.  372,  373. 

753.  "Wurzler,  Jo.  Chr.  Progr.  de  Immor- 
talitatis Animarum  cognoscendae  Studio.  Hal- 
berst.  1725,  4o.  ff.  6. 

754.  BrauB,  Joach.  Fr.  Dissertatio  philoso- 
phica  de  Statu  Animae  humanae  post  Mortem 
Corporis  sui  vel  beato  vel  damnato,  ex  Prin- 
cipiis    sanioris    Philosopbiae    deducto.     Hal. 

1726,  40.  pp.  40. 

755.  Crousaz  {Lat.  Crosa  or  Croza),  Jean 
Pierre  de.  De  Mente  humana.  Substantia  a 
Corpore  distincta  et  Immortal!  ...  .  Gro- 
ningas,  1726,  8o.  pp.  269. 

756.  De  I'esprit  humain,  substance  difiP§- 

rente  du  corps,  active,  libre,  immortelle ;  v§- 
rites,  que  la  raison  demontre  et  que  la  reve- 
lation met  au  dessus  de  tout  doute.  Bale, 
1741,  4o.  pp.  606. 

757.  Haartman,  Job.  De  Apodixi  Immor- 
talitatis Animae  humanae  ex  Ratione.  [Eesp. 
Gabr.  Fortelius.]    Aboae,  1726,  8o.  (1^  sh.) 

758.  Ulrich,  Job.  Christian.  Vernunftmassi- 
ger  Beweis,  dass  die  Seele  immaterial  und 
unsterblich  sey.    Naumb.  1726,  4o.  ff.  16. 

759.  Gengel,  Geo.  De  Immortalitate  Animae 
humanae  Veritas  . . .  multifariis  Quaestionibus 
propugnata  et  illustrata  ...  .  Calissii,  1727, 
40.  pp.  12,  124,  4. 

760.  Putignanl,  Giov.  Domenico.  De  Im- 
mortalitate Animorum  Dialogi.  ...  2  vol. 
Neapoli,  1729,  4o. 

Part  I.  of  this  work  was  also  published  at  Vienna, 
1740,  80,  pp.  (10),  208. 

761.  Hallet,  Joseph,  the  younger.  A  Free 
and  Impartial  Study  of  the  Holy  Scriptures 
recommended :  being  Notes  on  some  Peculiar 
Texts;  with  Discourses  and  Observations  on 
the  Following  Subjects;  viz.  ...  VII.  Of  the 
Soul ;  its  Immortality,  Immateriality,  &c.  with 

716 


762 


CLASS  III.  — DESTINY  OF  THE   SOUL. 


790 


the  Impossibility  of  proving  a  Future  State 
by  the  Light  of  Nature;  and  of  the  Place 
where  Good  Men  shall  dwell  after  the  Resur- 
rection. [Vol.  I.J  London,  1T29,  8°.  pp.  xiv., 
384.    H. 

The  "  Discourse  of  the  Soul,"  &c.  includes  pp.  210- 
384.  —  See  Blackburne's  Hist.  View,  pp.  81-90. 

762.  [Metteruicli,  Ernst  Guelph,  Baron 
von].  Meditationes  aliquot  sacrae  et  philo- 
sophicae  de  Existentia  Dei,  Immortalitate 
Animi  [and  many  other  subjects j  ...  .  Fran- 
cofurti,  1729,  8o. 

Published  under  the  name  of  AletUophilus. 

763.  Bar kovich,  Francesco  Yenceslao.  Dell' 
esistenza,  i^rovidenza,  e  degli  altri  attributi 
di  Dio,  dell?vnatura  de'  miracoli,  della  immate- 
rialitk,  liberta  ed  immortality  della  mente 
umana  ...    .     Venezia,  1730,  %". 

764.  Grove,  Henry.  Thoughts  concerning 
the  Proofs  of  a  Future  State  from  Reason. 
London,  1730,  S". 

765.  Hallet,  Joseph,  the  younger.  A  Defense 
of  a  Discourse  on  the  Impossibility  of  proving 
a  Future  State  by  the  Light  of  Nature.  With 
an  Answer  to  the  Reverend  Mr.  Grove's 
Thoughts  on  the  same  Subject.  London, 
1731,  80.  pp.  111.    H. 

766.  Osiaiider,  Job.  Adam.  Dissertatio  de 
Immortalitate  Aniniae  rationalis  ex  Lumine 
Rationis  probabili.   Tubingae,  1732, 4°.  pp.  24. 

767.  "Wissiiack,  Siegm.  Betrachtungen  von 
der  Unsterblichkeit  der  menschlicheir  Seele, 
sowohl  aus  der  heiligcn  Schrift,  als  nach  der 
gesunden  Vernunft.    Stuttgart,  1734,  So.  pp. 

768.  Aljlclit,  Job.  Georg.  Dissertatio  de  Ani- 
mabus  humanis  post  Mortem  Corporis  vivis. 
Vitebergae,  1735,  4o?  pp.  40. 

769.  Alilwardt,  Pet.  Demonstratio  Immor- 
talitatis  Animae  ex  Ratione.  Gryph.  1735,  4o. 

770.  [Diigard,  Charles  Louis].  De  Spiritali- 
tate  et  Immortalitate  Animas  humana?  Oratio, 
ab  uno  o  Magistris  Sacras  Facultatis  Parisien- 
sis.  ...     Parisiis,  1735,  4o.  pp.  203. 

See  Journal  des  S^avans,  Nov.  1735,  pp.  606-616. 

771.  Butler,  Joseph,  Bp.  The  Analogy  of 
Religion,  Natural  and  Revealed,  to  the  Con- 
stitution and  Course  of  Nature.  . . .  London, 
1736,  40.  pp.  320  +.    H. 

See  Part  I.   Chap.  I.   (pp.  11-30),  "Of  a  Future 
Life." 

772.  [Balguy,  John].  Five  Sermons  ...  . 
[Serm.  IV.  and  V.  on  the  Natural  and  Moral 
Proofs  of  a  Future  State.]  . . .  London,  1738, 
So.  pp.100.    H. 

773.  Campbell,  Prof.  Archibald,  D.D.  The 
Necessity  of  Revelation :  or  an  Enquiry  into 
the  Extent  of  Human  Powers  with  rjesjject  to 
Matters  of  Religion;  especially  those  two 
Fundamental  Articles,  the  Being  of  God,  and 
the  Immortality  of  the  Soul.  ...  London, 
1739,  80.  pp.  417  +.    H. 

774.  Fleming,  Caleb.  Some  Thoughts  upon 
the  Grounds  of  Man's  Expectation  of  a  Future 
State,  from  the  Principles  of  Reason.  ...  To 
which  are  added,  Two  short  Chapters  concern- 
ing the  Usefulness  ...  of  a  farther  Revelation. 
And  an  Introduction  ...  .  London,  1739, 8o. 
pp.  78.    H. 

775.  Pries,  Joach.  Ileinr.,  the  elder.  Immor- 
talitas  Animae  in  Systemate  Influxus  phy- 
sici  salva.  Rostochii,  1739,  4o. — Continuatio. 
lUd.  1740,  40. 

776.  Reinbeck,  Joh.  Gustav.  Phllosophische 
Gedancken  iiber  die  verniinftige  Seele  und 
deren  Unsterblichkeit,  nebst  einigen  Anmer- 
ckungen  liber  ein  frantzosisches  Schreiben, 
darinne  behauptet  werden  will,  dass  die  Ma- 

716 


terie  dencke.  Berlin,  1739,  8®.  pp.  423  -j-. 
(30i  sh.) 

See  Zuverlmsige  Nachrichten,  I.  iv.  274-291.  {H.) 
A  French  translation,  by  J..H.  S.  Formey,  1744,  8". 

777.  Bawd, .    Demonstration  geometrique 

du  Dieu  des  Chretiens  et  de  I'immortalite  de 
I'ame.    Paris,  x.d.  [about  1740?]  8o. 

778.  Canz,  Israel  Gottlieb  (Lat.  Theophilus). 
Dissertationes  IV.  de  Immortalitate  Animae. 
Tubingae,  1740,  4o.  , 

779.  Kluge,  or  Cluge,  Christian  Gottlieb. 
Anmerkungen  iiber  den  Vorbericht  und  die 
Vorrede  zu  denReinbeckischenGedanken  von 
der  vernUnftigen  Seele  undihrer  Unsterblich- 
keit.   Wittenb.  1740,  8o.  pp.  279.  (21  sh.) 

This  work  contains,  among  other  things,  a  supple- 
ment to  the  list  of  writers  on  immortality  given  by 
Fabricius  in  his  Delectus,  etc.,  and  a  catalogue  of 
works  on  tlie  soul  of  brutes.  See  Jf ova  Acta  £!rud., 
Suppl.,  V.  180-184. 

780.  Anmerkungen  zu  den  philosophischen 

Gedanken  von  dem  Wesen  und  der  Unsterb- 
lichkeit der  verniinftigen  Seele.  Anderer 
Theil,  in  welchem  die  Bcschreibung  von  der 
Seele  iiberhaupt  gepriiffet,  audi  sonst  Ver- 
schiedenes  wider  die  neuero  Weltweisheit  of- 
fenherzig  erinnert  wird.  Wittenb.  und  Leipz. 
1742,  80.  pp.  304. 

781.  "Wolf,  Joh.  Leonh.  De  Animae  humanee 
Immortalitate.    Lipsi^e,  1740,  4o.  pp.  46. 

782.  Canz,  Israel  Gottlieb  (Lat.  Theophilus). 
Exercitatio  historico-theologica  de  Immorta- 
litate Animae.    Tubingae,  1741,  4o.  (22  sh.) 

783.  Ueberzeugender  Beweis  aus  der  Ver- 
nunft von  der  Unsterblichkeit,  sowohl  der 
Menschenseelen  insgemein,  als  besonders  der 
Kinderseelen.  Samt  einem  Anhange  iiber  die 
Frage:  Wie  es  der  Seele  nach  dem  Tode  zu 
Muthe  seyn  werde?  3e,  mit  mehrern  Anmei*- 
kungen  ...  versehene  Aufl.  Tubingen,  (1741, 
44,)  1746,  8o.  pp.  456  +.  (30  sh.) 

783>.  Formey,  Jean  Henri  Sam.  La  belle 
Wolflenne:  avec  deux  lettres  philosophlques; 
I'une,  sur  I'immortfilite  de  I'ame;  &  I'autre, 
sur  I'harmonie  preetablie.  2  tom.  La  Haye, 
1741,  sm.  80  or  16o.  pp.  188  +.    BA. 

For  the  letter  on  immortality,  see  Tome  I.  pp.  131- 
155.  In  some  of  his  other  works,  Formey  maintains 
the  doctrine  of  the  sleep  of  the  soul. 

784.  Ifoung,  Edward.  The  Complaint;  or, 
Niglit  Thoughts  on  Life,  Death,  and  Immor- 
tality.   London,  1741-45,  4o. 

Later  editions  very  numerous.  A  German  transla- 
tion, with  notes,  by  J.  A.  Ebert,  Brauuschw.  1760-69 ; 
French,  by  .Le  Tourneur,  Paris,  1769.  Many  other 
translations  in  these  and  other  modern  languages. 

785.  Winlcler,  Joh.  Dietrich.  Schriftmfissi- 
ger  Unterricht  von  der  Unsterblichkeit  der 
Seelen  . . .  nebst  einem  bisher  noch  unge- 
druckten  Briefe  des  . . .  beriihmten  Hermann 
Conring's  iiber  die  Frage  :  Ob  die  Unsterblich- 
keit der  Seelen  aus  dem  Lichte  der  Natur 
allein  und  gewiss  efkannt  "werden  moge? 
Wittenberg,  1742,  4o.  pp.  40. 

See  Nova.  Acta  Erud.,  Suppl.,  V.  237,  238. 

786.  Miiller,  Joh.  Daniel.  Dissertatio,  in  qua 
Immortalitas  Animae  ex  Principiis  Ratio- 
nis Methodo  Mathematicorum  demonstratur. 
[Pries.  J.  L.  Alefeld.]    Gissae,  1743,  4o.  pp.  58. 

787.  Parker,  Benjamin.  Philosophical  Dis- 
sertations ;  proving  the  Non-Eternity  of  Mat- 
ter, the  Immortality  of  the  Soul,  &c.  Lon- 
don, 1743,  80. 

788.  Berger,  Joh.  Wilh.  De  Sensu  Immorta- 
litatis  naturali.  [Progr.]  (In  his  Stromat. 
Acad.,  Lipsia>,  1745,  4o,  No.  93.) 

789.  Oelreich,  Nic.  De  Immortalitate  Ani- 
mae. [ResiJ.  Joach.  Schultik.]  Lund.  1745, 
40.  (3i  sh.) 

790.  [Soria,  Giov.  Alb.  de].  Dell'esistenza  e 
degli  attributi  di  Dio,  e  della  immateriality 


791 


SECT.  L  — COMPREHENSIVE   WORKS. 


820 


ed  immortalitk  dello  spirito  umano,  secondo 
la  mera  filosolia  . . .  .  Lucca,  1745,  S". — Ibid. 
1746,  3<>. 

791.  Summary  Account  (A)  of  the  Deists 
Religion  ...  .  To  which  are  annex'd.  Some 
Curious  Remarks  on  the  Immortality  of  the 
Soul ;  and  an  Essay  by  . . .  John  Dryden  . . . 
to  prove  that  Natural  Religion  is  alone  neces- 
sary to  Salvation  ...  .  London,  1745, 8o.  pp. 
(14),  29,  12.     H. 

791».  Argens,  Jean  Baptiste  Boycr,  Mar- 
quis d.'.  La  philosophie  du  bon-sens  ...  . 
Nouvelle  ed.,  revue  ...  .  2  torn.  La  Haye, 
(...)  1746,  120.    BA. 

Oa  the  nature  and  immortality  of  the  soul,  gee  II. 
39-124,  and  comp.  11.  229-292  on  the  ancient  opinions 
concerning  the  subject.  —  An  English  translation,  en- 
titled "  The  Impartial  Philosopher,"  etc.,  2  vol.  Lou- 
don, 1749,  120.     B. 

792.  Meier,  GeorgFriedr.  Gedanken  von  dem 
Zustande  der  Seelen  nach  dem  Tode.    Halle, 

1746,  80.  pp.  224. 
Maintains  that  reason  can  give  us  no  certainty  in 

regard  to  the  immortality  of  the  soul,  or  its  state  after 
death.  See  Kraft's  Neue  Theol.  Bill.,  II.  27-35.  See 
also  No.  838. 

793.  Ulricl,  Joh.  Bodo.  Unsterblichkeit  der 
menschlichen  Seele  aus  dem  Wesen  Gottes 
erwiesen.     Sorau,  1746,  8o.  pp.  118. 

794.  "Walil,  August  Rudolph.  Psychotheolo- 
giae  Specimen  ...  .  Erfordiae,  1746,  4o.  (2^ 
sh.) 

An  argument  for  the  immortality  of  the  soul  from 
its  infinite  aspirations. 

795.  Fruliauflf,  Christian.  Dissertationes 
tres  de  Immortalitate  Animarum  ex  Justitia 
divina  derivata.    Vitebergae,  1747,  4o. 

796.  Grove,  Henry.  Discoui-ses  on  the  follow- 
ing Subjects,  viz.  On  Saving  Faith.  On  the 
Soul's  Immateriality.  On  a  Future  State  from 
Reason.  An  Appendix  to  the  Proofs  of  a 
Future  State  from  Reason.    (  Works,  London, 

1747,  80,  Vol.  III.)     H. 
Vol.  IV.  of  his   Works  also  contains  essays  on  the 

nature  and  immortality  of  the  soul. 

797.  IJavater,  David.  De  Immortalitate  Men- 
tis humanae.     [Diss.]    Tiguri,  1747, 4o. 

798.  liettre  d'un  conseiller  du  roi  h,  Monsieur 
*  *  *  de  I'immortalite  de  TEme,  prouvee  par  la 
raison  humaine  ...  .  La  Haye  [Leipsic?], 
1747,  80.  pp.  48. 

See  Krafts  Neue  Theol.  MU.,  II.  70-74.    H. 

799.  Miiller,  Joh.  Daniel.  Die  vertheidigte 
Gewissheit  der  Unsterblichkeit  der  Seele  aus 
der  Vernunft  ...  .  Frankfurt  am  M.,  1747, 
80.  pp.  324. 

In  opposition  to  G.  F.  Meier's  Gedanken,  etc. 
799a.  [Spalding,  Joh.  Joach.].    Die  Bestim- 
mung  des  Menschen.    Greifswalde,  1748, 4o. — 
130  ...  vermehrte  Aufl.,  Leipz.  1794,  8o.   i  th., 
or  fine  paper,  1  th. 

799'>.  Traite  sur  la  destination  de  I'homme, 

traduit  de  I'Allemand  par  la  reine  de  Prusse 
...     .     Berlin,  1776,  8".  i  th. 
See  Preude,  WegweUer,  II.  524-527. 

800.  [Goeze,  Joh.  Melchior].  Gedanken  liber 
die  Betrachtung  von  der  Bestimmung  des 
Menschen,  in  einem  Sendschreiben  entworfen 
von  G...  nebst  dem  Abdruck  gedachter  Be- 
trachtung selbst.     Halle,  1748,  So.  (4  sh.) 

801.  Kaliler,  Joh.  Philipp.  Commentatio  de 
Immortalitate  Animarum  Infantum  ex  Natura 
sua  deducta,  Cowardo  et  Dodwello  opposita, 
Rintelii,  1748,  4°.  pp.  39. 

802.  Meier,  Georg  Friedr.  Vertheidigung 
seiner  Gedanken  vom  Zustande  der  Seele  nach 
dem  Tode  ...     .     Halle,  1748, 8o.  pp.  208. 

803.  Ijange,  Sam.  Gotthold.  Versuch  des 
von  dem  Ilerrn  Georg  Friedrich  Meier  ...  in 
Beinem  Gedanken  ...  geleugneten  mathema- 


tischen  Erweises  der  Unsterblichkeit  der 
Seele  ...     .     Bernburg,  1749,  So.  (5  sh.) 

See  Kraft's  Neue  Theol.  Bibl.,  1753,  VIII.  736-740. 
B. 

804.  Lia-vater,  David.  Defensio  Immortali- 
tatis  Mentis  humanae  ex  Justitia  Dei.  [Diss.] 
Tiguri,  1749,  4o. 

805.  Mennander,  Carl.  Fred.  De  Utilitate 
fluente  ex  Consideratione  Immortalitatis  Ani- 
mae.  [Sesp.  And.  Achander.]  Aboae,  1749, 
4o.  (2i  sh.) 

806.  Cramer,  Joh.  Christoph.  Grtinde  der 
Wahrheit,  dass  die  abgeschiedeue  Seele  in 
dem  Zustande  des  Denkens  ununterbrochen 
fortdauern  kann.  Jena,  [about  1750,]  4o.  pp, 
32. 

807.  Miiller,  Carl  Gotthelf.  Die  Unsterblich- 
keit der  Seelen  aiis  der  Vernunft  voUstandigst 
erwiesen.  (In  his  Sammlung  kleiner  Schriften, 
etc.  Jena,  1750,  So.) 

808.  Supprianj  Friedr.  Lebrecht.  Philoso- 
phische  Gedanken  vom  Zustande  der  Seele  in 
der  Ewigkeit  ...     .     Hallo,  1760,  4o.  pp.  67. 

Praised  by  Herrich,  Sylloge,  pp.  68,  69,  who  gives 
an  analysis  of  the  vork. 

809.  Talbot,  Mrs.  Catherine,  1720-1770.  Let- 
ters to  a  Friend,  on  a  Future  State. 

810.  [Kenriclc,  William].  The  Grand  Ques- 
tion debated;  or  an  Essay  to  prove  that  the 
Soul  of  Man  is  not,  neither  can  it  be.  Immor- 
tal. The  Whole  founded  on  the  Arguments 
of  Locke,  Newton,  Pope,  Burnet,  Watts,  &c. 
By  Ontologos.  . . .  Dublin,  1751,  8o.  pp.  viii., 
72.    H. 

811.  [ ].    A  Reply  to  the  Grand  Question 

debated;  fully  proving,  that  the  Soul  of  Man 
is,  and  must  bo  Immortal.  Wherein  the  Folly 
and  Infidelity  of  Deism  are  exposed,  and  the 
Belief  of  the  Christian  System  proved,  ration- 
ally, necessary.  By  Ontologos.  ...  London, 
1751,  So.  pp.  viii.,  77.    H. 

812.  Meier,  Georg  Friedr.  Beweis,  dass  die 
menschliche  Seele  ewig  lebt.  Halle,  1751,  S". 
pp.  142.  —  2e  Aufl.,  ibid.  1754,  So. 

813.  Mesterton,  Carl.  De  Animae  Immorta- 
litate. [liesp.  Abr.  Falander.]  Aboae,  1751, 
40.  (1  sh.) 

814.  [Miraband,  Isaac].  Le  monde,  son  ori- 
gine  et  son  antiquite,  premiere  partie;  De 
Fame  et  de  son  immortalite,  seconde  partie ; 
Essai  sur  la  chronologic,  troisieme  partie :  le 
tout  precede  d'une  preface  par  I'un  des  editeurs 

SJ.  B.  Le  Mascrier]  ...    .    Londres  [Paris], 
751,  80. 

815.  Maclier,  Joh.  Christoph.  De  Immorta- 
litate Animorum,  ex  Infinitorum  Desiderio 
commonstrata  Prolusio  I.,  II.  Gerae,  1752- 
54,  40. 

A  German  translation  in  his  Opuacula. 

816.  Meier,  Georg  Friedr.  Vertheidigung 
seines  Beweises  des  ewigen  Lebens  der  Seele 
...    .    Halle,  1752,  So.  pp.  83. 

817.  Miiller,  Joh.  Daniel.  Neue  Bestatigung 
der  verniinftigen  Beweise  fur  die  Gewissheit 
der  Unsterblichkeit  der  Seele;  nebst  einer 
Widerlegung  der  neuesten  Einwiirfe  ...  . 
Marburg,  1752,  8°.  pp.  580  +.  (38  sh.) 

818.  "Waller,  Nic.  De  Immortalitate  Animse 
humanae.  [iJesp.  Pet.  Collin.]  Upsalse,  1752, 
40,  (4  sh.) 

819.  J.,  B.  V.  B.  V.  J.  Mathematischer,  oder 
unumstosslicher  Beweis  fiir  eine  unfehlbare 
Unsterblichkeit  der  Seele  ...  ohne  den  ge- 
ringsten  Beytrag  der  Offenbarung  ...  .  N.  p. 
orr>.    [1753?],  80.  (1  sh.) 

A  curinsitv  of  literature.     See  Kraft's  Neue  Theol, 
Bill.,  1753,  VIII.  747,  718.    H. 

820.  Meier,  Georg  Friedr.    Abermahlige  Ver. 
46  717 


821 


CLASS  III.— DESTINY  OP  THE  SOUL. 


850 


theidigung  seines  Beweises,  dass  die  mensch- 
liche  Seele  ewig  lebe.    Halle,  1763,  8o. 

821.  [Browne,  Isaac  Hawkins,  the  elder].  De 
Animi  Inimortalitate.  Poema.  . . .  Londini, 
1754,  40.  pp.  40.    U. 

"  One  of  the  noblest  modern  Latin  poems  on  this 
noble  subject." — Thomas  Brown. 

822.  The  Immortality  of  the  Soul :  a  Poem : 

from  the  Latin  of  Isaac  Hawkins  Browne: 

translated  by  John   Lettice,  B.D To 

which  is  added  the  Original  Poem;  with  a 
Commentary  and  Annotations,  by  the  Trans- 
lator. . . .    Cambridge,  1795,  8o.  pp.  312  +. 

The  notes  contain  many  striking  passages  from 
writers  ancient  and  modern,  illustrative  of  topics 
treated  in  the  poem.  There  are  other  translations, — 
in  verse,  by  William  Hay,  Dr.  Richard  Grey,  J.  Cran- 
well,  and  Soame  Jenyns;  in  prose,  by  Joseph  High- 
more,  1766. — A  German  translation,  Breslau,  1780.  8". 

823.  Curtius,  Michael  Conrad.  Die  Schick- 
sale  der  Seelen  nach  dem  Tode,  ein  philoso- 
phisches  Lehrgedicht.  Hannover,  1754,  8°. 
pp.  48. 

824.  Relmarus,  Herm.  Sam.  ...  Abhand- 
lungen  von  den  vornehmsten  Wahrheiten  der 
natiirlichen  Religion.  6*  Aufl.  Dnrchgesehn, 
und  mit  einigen  Anmerkungen  von  Joh.  Alb. 
fleinr.  Reimarus  ...  .  Hamburg,  (1754,  55, 
66,  72,  81,)  1791,  80.  pp.  700  +.    H. 

Abh.  X.,  pp.  626-700,  treats  of  the  immortality  of 
the  soul.    "  Valuable."— ^retsc A. 

825.  [Astruc,  Jean].  Dissertations  sur  I'im- 
materialite,  I'immortalite,  et  la  liberte  de 
I'ame.  . . .    Paris,  1755, 12°.    D. 

The  part  relating  to  immortality,  &c.  comprises 
pp.  i.-xv.,  1-139;  the  treatise  on  liljerty  has  a  sepa- 
rate title  and  preface,  but  is  paged  continuously  with 
tht  former,  which  also  has  a  separate  title. 

826.  Brade,  Joh.  Christ.  Verniinftige  Gedan- 
keu  von  der  Unsterblichkeit  der  Seelen. 
Glogau,  1755,  4o.  pp.  24. 

827.  Denton,  Thomas.  Immortality :  or.  The 
Consolation  of  Human  Life.  A  Monody.  Lon- 
don? 1755,40. 

In  Dodsley's  Collection,  V.  226-238.    H.         • 

828.  liucius  and  Celadon;  or  a  Dialogue  on 
the  Immortality  of  the  Soul.  London,  1755, 
80.  Is. 

829.  Profe,  Gottfr.  Von  den  Foigen,  welche 
mit  der  Lehre  von  der  Unsterblichkeit  der 
Seele  verbunden  sind  ...  .  Altona,  1755, 4o. 
pp.  56. 

830.  Randolpli,  Thomas,  D.D.  The  Cer- 
tainty of  ^  1  uture  State  asserted  and  vindi- 
cated, against  the  Exceptions  of  the  late 
Lord  Bolingbroke.  . . .  [Sermon  on  Eccl.  xii. 
14.]    Oxford,  1755,  80. 

831.  Blacklock,  Thomas.  On  the  Immor- 
tality of  the  Soul.  An  Essay.  (Appended  to 
his  Poems,  3d  Ed.,  London,  1756,  8°,  pp.  209- 
236.)    H. 

832.  Ne-w  Method  (A)  of  demonstrating  from 
Reason  and  Philosophy  the  four  Fundamental 
Points  of  Religion,  viz.  I.  The  Existence  and 
the  Immateriality  of  the  Spirit  or  Soul  of 
Man.  II.  The  Existence  of  the  Supreme 
Spirit,  or  God.  III.  The  Immortality  of  the 
Soul  of  Man.  IV.  The  Certainty  of  a  Future 
State  of  Eternal  Happiness,  or  Misery.  Lon- 
don, 1756,  80.  ])p.  xvi.,  319.     G. 

See  Monthly  Rev.  XIV.  273-281.    H. 

833.  Alcune  riflessioni  sopra  la  lettera  del 
Sign.  Caraccioli  intorno  alia  spiritualitJi  ed 
immortality  dell'anima.  Haya,  1757,  80.  pp. 
39. 

834.  Becker,  Heinr.  Valentin.  Dissertatio 
de  palniariis  quibusdam  Philosophorum  Ar- 
gunientis,  quibus  Immortalitas  Animae  de- 
monstrari  solet.  [i?esp.  Joh.  Erdmann  Klatt.] 
Rostochii,  1757,  4o.  pj).  40. 

835.  Cramer,  Joh.  Christoph.  Gedanken  von 

718 


dem  Dasein  und  dem  Zustande  der  Seele  im 
Tode.    Jena,  1757,  4o.  pp.  40. 

836.  Hayer,  Jean  Nic.  Hubert.  La  spiritualit6 
et  rinmiortalite  de  I'ame,  avec  le  sentiment 
de  I'antiquite  tant  sacree  que  profane  par 
rapport  k  I'une  et  h,  I'autre  ...  .  3  vol. 
Paris,  1757,  12°. 

This  treatise  is  praised  by  the  critics,  and  is  re- 
garded as  the  best  of  the  author's  works.  See  Er- 
nesti's  Neue  Theol.  Bihl.,  1760, 1.  155-181,  492-514.  H. 

837.  [Kenrick,  William].  I^pistles,  Philo- 
sophical and  Moral.  [In  verse.]  London,  1758, 
80.  5s. 

The  eighth  and  last  Epistle  treats  of  the  immor- 
tality of  the  soul.  See  Critical  Rev.  VI.  439-453; 
Monthly  Rev.  XX.  1-17. 

838.  Carstens,  Anton  Paul  Ludw.  Versuch, 
die  Griinde  der  Gewissheit  des  ev  igen  Lebens 
der  menschlichen  Seelen,  vernunftmassig  und 
praktisch  vorzutragen.  Frankfurt  und  Leip- 
zig, 1760,  80.  pp.  3J5O  +. 

"An  excellent  work."  —  Herrich.  Highly  com- 
mended also  in  Eruesti's  Neue  Theol.  Bihl.,  1761,  II. 
611-625.    It  opposes  Meier.    See  above,  No.  792. 

839.  Mesterton,  Carl.  Dissertatio  Immorta- 
litatem  Animae  contra  Irreligionarios  apodic- 
tice  demonstratam  sistens.  [Besp.  Ilenr.  Ca- 
lonius.]    Aboae,  1760,  4o.  (3^  sh.) 

840.  [Wallace,  Robert].    Various  Prospects    '> 
of  Mankind,  Nature,  and  Providence.    Lon- 
don, 1761,  80.  pp.  viii.,  406.     H. 

Pp.  333-383  treat  of  the  Proof  of  a  Future  State 
of  Mankind  after  Death,  on  the  Principles  of  Reason 
and  Philosophy.     Comp.  No.  3503. 

841.  Seller z  und  Ernst,  oder  vernunftmSssiger 
Beweis,  dass  die  Seelen  nach  dem  Tode  keiner 
sinnlichen  Begriffe  fahig  sind.  Sorau,  1761, 
80. 

842.  liUtker  von  Roda,  Ernst  Adam. 
Neuer  Versuch,  die  Lehre  von  der  Unsterb- 
lichkeit meuschlicher  Seele  aus  Grlinden  der 
Vernunft  zu  beweisen.  Alteuburg,  1762,  8°. 
pp.  90. 

843.  Hauber,  Joh.  Michael.  Beweis  aus  dem 
Liclite  der  Natur  von  der  Unsterblichkeit  der 
menschlichen  Seele.     Basel,  1763,  4".  pp.  18. 

844.  Doddridge,  Philip.  A  Course  of  Lectures 
on  the  Principal  Subjects  in  Pneumatology, 
Ethics,  and  Divinity;  with  References  to  the 
most  Considerable  Authors  on  each  Subject. 
...  The  4th  Ed.  To  which  are  added,  a 
Great  Number  of  References  ...  .  By  An- 
drew Kippis,  D.D 2  vol.   London,  (1763, 

76,  94,)  1799,  80.  IT.— New  ed.,  2  vol.,  London, 
1822,  80.  18s. 

Part  IV.,  Vol.  I.  pp.  313-365,  treats  of  "the  Immor- 
tality and  Immateriality  of  the  Soul :  its  Original," 
etc.  Part  X.,  Vol.  II.  pp.  415-514,  contains  "the 
Scripture  Doctrine  of  Good  and  Bad  Angels,  and  of  a 
Future  State.  '  —  The  bibliographical  references  are 
useful. 

845.  Versnch.  eines  in  der  menschlichen 
Seele  von  Natur  liegenden  Eindrucks  von 
Gott  und  einem  Leben  nach  dem  Tode.  Han- 
nover, 1763,  80.  pp.  86. 

846.  Zweiter  Versuch  eines  Beweises  eincB 
in  der  menschlichen  Seele  von  Natur  liegenden 
Eindrucks  von  Gott  und  einem  Leben  nach 
dem  Tode.     Hannover,  1764,  8°.  pp.  61. 

847.  Oesfeld,  Gotthelf  Friedr.  Betrachtung 
Uber  die  zukUnftige  Welt.  Chemnitz,  1766, 
80.  pp.  111. 

848.  [Scliulbert,  Joh.  Ernst].  Die  Unsterblich- 
keit der  Seelen.  Ein  Sendschreiben.  Greifs- 
walde,  1765,  80. 

849.  Amory,  Thomas.  Twenty-two  Sermons 
. . .  [including  two  on  the  Evidences  of  a  Future 
State].    London,  1766,  80.  jip.  555  +.     U. 

850.  Bncliwitz,  J.  Ludw.  Philosophische 
Betrachtungen  uber  das  Schicksal  des  Men- 
Bchen  im  Tode.    Halle,  1766,  80.  pp.  80. 


851 


SECT.  L  — COMPREHENSIVE  WORKS. 


878 


851.  [Kant,  Im.].  Traume  eines  Geistersehers 
[Swedeuborg],  erlautert  durch  Traume  der 
Metaphysik.    Riga.  1766,  sra.  8°.  pp.  128. 

Also  iu  his  Sammtliche  Weike,  VII.  i.  31-107.    Jff. 

852.  Breitliaupt,  Job.  "VVilh.  Wolfgang.  Von 
der  Unsterblichkeit  und  dem  Zustande  der 
Seele  nach  dem  Tode.  2*  Aufl.  Halle,  (1767.) 
1771,  80.  pp.  112. 

853.  [Kastner,  Abraham  Gotthelf].  Erlau- 
teriing  eines  Beweisgrundes  fiir  die  Unsterb- 
lichkeit der  menschlichen  Seele.  Gottingen, 
176T,  40.  pp.  10. 

Also  in  his  Vorlesungen,  Altenburg,  1768,  &>.  See 
Herrich,  Sylloge,  etc.  p.  63. 

854.  li.,  V.  J.  V.  J.  L.  Gedanken  von  der  Un- 
sterblichkeit der  Seele  des  Menschen.  n.p. 
1767,  80.  pp.  12. 

854a.  Mendelssolm,  Moses.  Phadon.  1767. 
See  No.  1956,  etc. 

855.  'Walcb,  Albert  Georg.  De  Limitibus 
Rationis  in  probanda  Animorum  Immorta- 
litate.     Schleus.  1767,  4o.  pp.  8. 

856.  Brou^liton,  Thomas.  A  Prospect  of 
Futurity,  in  Four  Dissertations  on  the  Nature 
and  Circumstances  of  the  Life  to  Come :  with 
a  Preliminary  Discourse  on  the  Natural  and 
Moral  Evidences  of  a  Future  State;  and  an 
Appendix  on  the  General  Conflagration,  or 
Burning  of  the  World.  ...  London,  1768,  8°. 
pp.  xvi.,  519.     H. 

857.  Gesner,  Joh.  Matthias.  De  Animorum 
Immortalitate  Philologumena.  —  De  Immor- 
talitate  Animorum  credita  magis,  quam  de- 
monstrata.  (In  his  Biogr.  Acad.  Gotting., 
Hal.  1768-69,  8°,  Vol.  II.  nos.  12,  23.) 

858.  [Holbacli,  Paul  Henri  Thiry,  Baron  d']. 
Lettres  k  Eugenie,  ou  Pi-eservatif  contre  les 
prejuges.  2  vol.  Londres  [Amsterdam],  1768, 
80. 

Denies  the  doctrine  of  immortality.  Published  as 
a  work  of  Nic.  Fr^ret,  in  Tome  I.  of  his  (Euvres, 
Paris,  1792,  8",  and  translated  into  German  as  his 
production,  with  the  title,  "  Ueber  Gott,  Unsterblich- 
keit, Religion,"  etc.  Dessau,  1791,  8o. 

41  859.  Hume,  David,  1711-1776.  Of  the  Imma- 
teriality of  the  Soul.  — Of  a  Particular  Pro- 
vidence and  a  Future  State.  —  On  the  Immor- 
tality of  the  Soul.  {Philos.  Works,  Edinb. 
1826,  80,  I.  297-319 ;  IV.  155-173,  568-577.)   H. 

860.  [Jerusalem,  Joh.  Friedr.  Wilh.].  Be- 
trachtungen  iiber  die  vornehmsten  Wahr- 
heiten  der  Religion  ...  .  5*  Aufl.  2  Theile 
in  3  Bden.  Braunschweig,  (1768-79,)  1776-91, 
8o.     H. 

Betrachtung  VI.,  Vol.  I.  pp.  232-273,  treats  of  a 
future  life.  —Praised  by  Bretschneider. 

861.  Laurel,  Lars.  De  Necessitate  immortalis 
Animae.  [Kesp.  Jak.  Ekelund.1  Lund.  1768, 
40.  (2  sh.) 

862.  Sclimid,  Christian  Friedr.  De  Finibus 
Rerum  maxime  Animorum,  Placita.  Lipsiae, 
1768,40.  Zgr. 

863.  [Amory,  Thomas].  A  Future  State 
proved  from  the  Light  of  Nature.  (Theolo- 
gical Repos.,  1769,  1770,  I.  236-247;  11.  22- 
37.)    H. 

Signed  "John  Buncle,  Esq." 

864.  Bonnet,  Charles.  La  paling^nesie  phi- 
losophique,  ou  Idees  sur  I'etat  pass6  et  sur 
I'etat  futur  des  etres  vivans.  ...  2  tomi^  Ge- 
neve, 1769,  80.     U.  —  2e  ed.,  1770. 

Also  in  his  (Euvres,  Neuchatel,  1779,  etc.  8o,  Tom. 
XV.,  XVI.  (H.)  A  German  translation,  by  J.  C. 
Lavater,  Zurich,  1769,  8o.  In  this  work  Bonnet 
"  has  advocated  the  immortality  of  the  souls  both 
of  men  and  animals,  and  carried  the  idea  of  develop- 
ment in  nature  to  such  an  extent,  as  to  imagine  that 
plants  may  become  animals,  animals  men,  and  men 
angels."— JtforeM. 

865.  Xahuis,  G.  J.  Over  de  onstofflijkheid 
en  onsterflijkheid  der  ziel.    {Verhandelingen 


van  het    Zeeuwsche   Genootschap  der  Weteri' 
schappen,  1*  deel,  Middelburg,  1769,  So.) 

866.  Brieglel),  Joh.  Christian.  Dissertatio 
de  Immortalitate  Animi  humani  Arguments 
quaedam  recensens,  eamque  Rationibus  phy- 
sicis  probans.     Coburgi,  1770,  4o.  pp.  18. 

867.  Cliristianus,  pseudon.  A  Treatise  on 
the  Existence  of  a  Divine  Being  from  all 
Eternity:  to  which  is  annexed,  A  Succinct 
Treatise  on  the  Immortality  of  the  Soul ;  il- 
lustrated by  Demonstration.  By  Christianus. 
Norwich,  1770,  4o. 

868.  Fremling,  Matth.  De  Immortalitate 
Animae  humaiiae.  [Besp.  Anders  Schultik.] 
Lund.  1771,  4o.  (4^  sh.) 

869.  Paeificns,  pseudon.  Observations  on 
the  Evidence  for  a  Future  State,  on  the 
Light  of  Nature.  (Theological  Bepos.,  1771, 
III.  219-230.)    H. 

870.  Unsterbliclikeit  (Die)  der  Seele. 
Leipzig,  1772,  So. 

871.^  Sulzer,  Joh.  Geo.  Sur  I'immortalite  de 
Tame  consideree  physiquement.  Ier_Ve  Me- 
moire.  (In  the  Nouveaux  Mem.  de  I' Acad. 
Boy.  des  Sciences,  etc.,  at  Berlin,  for  1775, 
pp.  359-387;  for  1776,  pp.  349-359;  and  for 
1777,  pp.  3ia-330.)    H. 

A  German  trans,  in  his  Vermischte philos.  Schriften. 

872.  Plato  und  Leibnitz  jenseits  de.s  Styx. 
Ein  Gesprach  iiber  die  Personlichkeit  der 
Seele  nach  dem  Tode.   Halle,  1775, 12o.  (3i  sh.) 

Denies  the  doctrine. 

873.  State  (The)  of  Man  here  and  hereafter 
considered;  in  three  Epistles  to  a  Friend. 
Bristol,  1775, 12o.  M. 

873».  Essays  :  on  Retirement  from  Business; 
on  Old  Age;  and  on  the  Employment  of  the 
Soul  after  Death ;  to  which  are  added  Medita- 
tions ...  .  By  a  Physician.  The  4th  Ed. 
. . .  London,  (. . .  3d  ed.,  Edin.  1780,)  1812,  sm. 
So.  pp.  xii.,  180.     G. 

874.  Craven,  William.  Sermons  on  the  Evi- 
dence of  a  Future  State  of  Rewards  and 
Punishments,  arising  from  a  View  of  our 
Nature  and  Condition;  iu  which  are  con- 
sidered some  Objections  of  Hume.  ...  Cam- 
bridge, (1776,)  1783,  8o. 

Also  appended  to  his  Discourses  on  the  Jeivish  arid 
Christian  Dispensations,  1802,  8o.  C  — Praised  by 
Bp.  Watson. 

874*.  Porteus,  Beilby,  Bp.  Sermons  on  seve- 
ral Subjects.  ...  The  8th  Ed.  [Vol.  I.]  || 
Volume  Second.  The  4th  Ed.  London,  (. . .) 
1797-99.  80.    H. 

See  Vol.  I.  pp.  91-170  for  "A  summary  View  of  the 
Natural,  Moral,  and  Scriptural  Evidences  of  a  Future 
Life,  and  a  Future  Retribution,"  in  three  sermons, 
first  preached  in  1774-76. 

875.  "Was  bin  icli,  wenn  ich  nicht  unsterb- 
lich  bin?  Entweder  unsterblich,  oder  weni- 
ger  als  Vieh  ...  .  Entworfen  von  Mir.  Of- 
fenbach am  Mayn,  1776,  So.  pp.  88. 

875«.  [Tucker,   Abraham]. 

His  "Light  of  Nature  Pursued"  (see  below,  No. 
994)  should  have  been  placed  here. 

876.  ["Wolleb,  Eman.].  Gedanken  uber  die 
Seele  des  Menschen,  und  Muthmassungen 
iiber  den  Zustand  derselben  nach  dem  Tode, 
meistens  auf  Erfatirung  gegriindet.  In  vier 
Theilen.  Nebst  einem  Anhange  von  den  Ubri- 
gen  denkenden  Wesen.  2  Bde.  Berlin  und 
Leipzig,  1777,  8o. 

877.  Conjectures  upon  the  Mortality  of 
the  Soul.  By  a  Free-thinker.  London,  1778, 
So.  Is. 

Defends  the  doctrine  of  Immortality. 

878.  Baxter,  Andrew.  The  Evidence  of  Rea- 
son in  Proof  of  the  Immortality  of  the  Soul, 
independent  on  the  more  Abstruse  Inquiry 

719 


879 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


910 


into  the  Nature  of  Matter  and  Spirit.  Col- 
lected from  rtie  Manuscripts  of  Mr.  Baxter 
...  .  To  which  is  prefixed  a  Letter  from 
the  Editor  [John  Duncan]  to  the  Reverend 
Dr.  Priestley.  London,  1779,  S".  pp.  xli.,  459. 
F. 

879.  Vernede,  Jean  Scipion,  1714-1778.  Ser- 
mons sur  divers  sujets  interessans  de  dogme 
et  de  morale.    2  vol.    Amst.  1779,  8°. 

Vol.  I.  has  four  sermons  (pp.  40-187)  on  the  immor- 
tality of  the  soul. 

880.  Ploucquet,  Gottfr.  Disquisitio  Ratio- 
nnm,  quae  tam  ad  stabiliendam  quam  ad  in- 
fringendam  Animi  humani  Immortalitatem 
afferri  possunt.    Tubingae,  1779,  4o. 

881.  IVogarola,  Taddeo.  Immortalitas  natu- 
ralis  Aniniae  demonstrata  ...  .  Venetiis, 
1780. 

The  author  published  also  an  Italian  translation 
of  this  Dissertation,  followed  by  two  Letters  on  the 
same  subject.    See  Backer,  Sibliothique,  etc.  vi.  402. 

882.  Campe,  Joach.  ileinr.  Versuch  eines 
neuen  Bbweises  fUr  die  Unsterblichkeit  der 
Seele.  {Deutsches  Museum  for  Sept.  1780, 
p.  195,  et  seqq.,  and  May,  1781,  p.  393,  et 
seqq.) 

883.  Cato,  von  der  Bestimmung  der  Unsterb- 
lichkeit der  Seele.    Basel,  1780,  8o. 

Opposes  the  teleological  argument  for  immortality. 
Bretsch. 

884.  Weljer,  Ernst  Adolph.  De  Continuatione 
Identitatis  in  Vita  futura.  2  pt.  Jenae,  1780- 
81,40.  4,gr. 

885.  [Bailly,  Louis].  L'immortalite  de  rime, 
ou  Essai  sur  Texcellence  de  I'homme.  Par 
M.  B.    Dijon,  1781,  8o.  pp.  224. 

886.  [ ].  Die  Unsterblichkeit  der  Seele  ...    . 

Aus  dem  Franzosischen  tibersetzt  von  Ant. 
Gogginger.    Augsburg,  1788,  8°.  pp.  238. 

887.  Bauduln,  Dominique.  Essai  sur  I'im- 
mortalite  de  Tame  ...     .     Dijon,  1781,  12o. 

Reprinted  with  the  title:— "De  l'immortalite  de 
I'homme,  ou  Essai  sur  rexcellence  de  la  nature," 
Li6ge,  1805,  12". 

888.  Oroliinanii,  Joh.  Christian  August. 
De  variis  Metamorphosium  atque  Immortali- 
tatis  Documentis.    Jenae,  1781,  40. 

889.  Reimarus,  Joh.  Alb.  Ileinr.  Von  dem 
Daseyu  Gottes  und  der  menschlichen  Seele. 
Hamburg,  1781,  8o.  pp.  46. 

Comprising  his  additions  to  H.  S.  Eeimarus's 
"  Die  vornehmsten  Wahrheiten  d.  natiirl.  Religion." 
See  No.  824. 

890.  O'licary,  Arthur.  Miscellaneous  Tracts 
...  .  3d  Ed.,  enlarged.  (Dublin,  1781,)  Lon- 
don, 1782,  80. 

Including  "A  Defence  of  the  Divinity  of  Christ 
and  the  Immortality  of  the  Soul,  in  Answer  to 
Thoughts  on  Religion." 

891.  Oeconomle  (Die)  der  Natur.  Erstes 
Heft.  Ueber  den  Menschen  und  sein  Schick- 
gal  nach  dem  Tode.     Berlin,  1782,  8o.  pp.  63. 

"  Maintains  that  the  fine  nerve-ether,  with  which 
the  soul  is  united,  ascends  after  death  to  the  ether  of 
the  heavens,  and  thus  the  existence  of  the  soul  con- 
tinues. " — Bretach. 

892.  Scli^vab,  Joh.Christoph.  Philosophische 
Priifung  dea  Campischen  Versuchs  eines  neuen 
Beweises  fUr  die  Unsterblichkeit  der  Seele. 
Stuttgart,  1782,  8o.  pp.  72. 

892*.  Dovirneaii,  the  Aihe.  L'immortalite 
de  I'ame,  poeme.    1782,  8°. 

893.  Hume,  David.  Essays  on  Suicide  and 
the  Immortality  of  the  Soul  ...  .  With  Re- 
marks by  the  Editor  [in  opposition  to  Hume]. 
To  which  are  added,  Two  Letters  on  Suicide, 
from  Rosseau's  [sic]  Eloisa.  A  new  Ed.,  with 
considerable  Improvements.  London,  (1783,) 
1789, 120.  pp.  iv.,  189.     H. 

Pp.  lU-18ff  contain  extracts  from  Addison  "on  the 
Immortality  of  the  Soul,  and  a  Future  State." 

720 


894.  Jacobi,  Joh.  Friedr.  Alles  in  der  Natur 
lebt.  Nichts  ist  ganz  todt.  Die  stillste  Ruhe 
und  selbst  die  Verwesung  sind  wirksames 
Leben.  4e  Aufl.  Leipzig,  (Hannover,  1783. 
85,  87,)  1798,  80.  8^-^. 

895.  Troscliel,  Jakob  Ellas.  Lazarus  von 
Bethanien,  oder  Betrachtungen  liber  Krank- 
heit,  Sterblichkeit  und  Fortdauer  nach  dem 
Tode.  3e  verbesserte  und  mit  zwey  Bey- 
lagen  vermehrte  Ausgahe.  . . .  (Dessau,  1783 ; 
2e  A.,  Berl.  '91-92,)  Berlin,  1799,  8o.  pp.  xiv., 
497. 

896.  Vernunftgrlinde  fUr  die  Unsterblich- 
keit der  Seele ;  .  und  liber  den  Selbstmord. 
Zwey  Beylagen  zu  der  Schrift :  Lazarus  von 
Bethanien.  . . .    Berlin,  1798,  8o.  pp.  96. 

897.  Eljerlin,  (Georg)  PhiHpp.  Antiphadoa 
Oder  Gesprache  iiber  die  Natur.  Mannheim, 
1784,  80. 

Criticised  in  the  Beytrdge  zur  Beford.  desverm'tnft. 
Denkens,  etc.  publ.  by  H.  Corrodi,  1785,  VII.  8»-96. 
F. 

898.  Hydren,  Lars.  Vindiciae  Immortalita- 
tis  et  Resurrectionis.  \Resp.  Inim.  Hoffmann.] 
Upsal.  1784,  40.  (2^  sh!) 

899.  Essay  (An)  on  the  Immortality  of  the 
Soul.    London,  1784,  8o.  Is. 

900.  Versucli  eines  streng  philosophischen 
Beweises  fiir  die  Unsterblichkeit  der  Seele. 
Dessau,  1784,  8o.  (3^  sh.) 

901.  Borclce,  or  Borke,  Otto  Bernhard 
von.  Materic  und  Geist,  oder  Betrachtungen 
tiber  die  Beweise  von  der  Unsterblichkeit  der 
menschlichen  Seele.  Dresden,  1785,  8o.  pp. 
104. 

A  Dutch  translation,  Amst.  1792,  S".  —  "  Maintains 
that  the  soul  is  united  with  an  indivisible  and  inde- 
structible organ,  which  explains  its  propagation  and 
the  continuance  of  its  personality." — Bretsch. 

902.  Gabler,  Joh.  Philipp.  Revision  des  Cam- 
pischen neuen  metaphysischen  Beweises  fiir 
die  Unsterblichkeit  der  Seele.  2  Abtheilun- 
gen.    Dortmund,  1785,  4o.  pp.  34,  42. 

"  Acute  and  profound."  — AUgem.  LU.-Zeitung. 

90.3.  Klndervater,  Christian  Victor.    Epis- 

tola  ad  C.  H.  Ileydenreich:  An   Homo,  qui 

Animum  negat  esse  immortalem,  Animo  possit 

esse  tranquillo.     Lipsiae,  1785,  4o.  pp.  15. 

904.  [Spazler,  Carl].  Anti-Phadon,  oder  Pru- 
fung  einiger  Ilauptbeweise  fiir  die  Einfachheit 
und  Unsterblichkeit  der  menschlichen  Seele. 
Leipzig,  1785,  8o.  16  gr. 

905.  [Corrodi,  Ileinr.].  Philosophische  Auf- 
satze  und  Gesprache.  Winterthur,  1786,  So. 
—  2e«  Bdchn.  ibid.  1791,  8o. 

Containing  three  dialogues  on  the  immortality  of 
the  soul. 

906.  ■VlUaiime,  Peter.  Abhandlungen  iiber 
die  Krafte  der  Seele,  ihre  Geistigkeit  und  Un- 
sterblichkeit. I«Theil.  Wolfenbuttel,  1780, 
80.  pp.  295. 

Villaume  also  treats  of  the  immortality  of  the  soul 
in  Vol.  IV.  of  his  Philothee,  Berlin,  1788,  8o. 

907.  [Bremer,  Joh.  Gottfried].  Ueber  die 
Unsterblichkeit  der  Seele.  Nach  einer  Argu- 
mentation von  der  grossen  Seele  Friedrichs 
II.  ...     Berlin,  1787,  8°.  pp.  46. 

"  Unimportant."— Bre«scft. 

908.  Taylor,  John,  LL.D.,  Prebend,  of  West- 
minster. A  Letter  to  Samuel  Johnson,  LL.D. 
on  the  Subject  of  a  Future  State.  . . .  Lon- 
don, 1787,  40.  pp.  22  +.    BA. 

909.  Casar,  Carl  Adolph.  Genius  des  Sokrates, 
ein  Traum. 

A  dialogue  on  the  immortality  of  the  soul,  in  his 
Philosophische  Bhapsodien,  Leipzig,  1788,  8o. 

910.  [Schrellber,  Aloysius  Wilh.].  Die  Un- 
sterblichkeit;   eine    Skizze.     Rastatt,    1788, 


911 


SECT.  I.  — COMPREHENSIVE  WORKS. 


945 


911.  Evers,  Georg  Carl  Heinr.  Gedanken 
iiber  das  Dasein  Gottes,  Nothwendigkeit  der 
Tugend  und  Unsterblichkeit  der  Seele.  . . . 
Haimover,  1789,  8o.  pp.  135. 

912.  Niemeyer,  August  Ilerm.  Philosophi- 
sche  Blicke  auf  die  mannigfaltlgen  Vorstel- 
lungen  der  Menschen  von  dem  Zustande  nach 
dem  Tode.  (In  Heinzelmaun  and  Voss's  Phi- 
los.  Blicke,  etc.  Bd.  I.  St.  2,  Halle,  1789,  8o.) 

913.  Tilemann,  Pet.  Gerh.  Kritik  der  Un- 
eterblichkeitslehre  in  Ansehung  des  Sittenge- 
setzes.     Bremen,  1789,  8".  pp.  156. 

914.  Bastliolm,  Christian.  Philosophiske 
Breve  over  Sjelens  Tilstand  efter  Legemets 
Dod.  Kjobenhavn,  1790,  8°.  — 2det  Oplag, 
ibid.  1791,  So. 

A  Swedish  translation,  Stockholm,  1794,  8°. 

915. Jesus  Christus,  Udodelighedens  Lserer. 

Et  Anhang  til  de  philosophiske  Breve.  Kjoben- 
havn, 1792,  80. 

A  Swedish  translation,  Stockholm,  1794. 

916.  Beattie,  James.  Elements  of  Moral 
Science.  2  vol.  Edinburgh,  1790-93,  8o.  H. 
—  3d  ed.,  2  vol.  ibid.  1S17,  S". 

The  Appendix  to  Part  II.  treats  of  the  immateriality 
and  immortality  of  the  soul. 

917.  [Feder,  Joh.  Geo.  Heinr.].  Blicke  uber 
das  Grab.     [Offenbach,]  1790,  8o.  pp.  176. 

"Maintains  that  uncertainty  in  regard  to  immor- 
tality is  more  useful  to  the  individual  and  to  the  state 
than  faith  in  it."— Bretsch. 

918.  [Gleim,  Joh.  Bernhard].  Was  werde  ich 
kiinftig  seyn?  Einige  Verniuthungen  der 
raisoimirenden  Vernunft.  Kcithen,  1790,  8o. 
3gr. 

919.  Hiiseler,  Joh.  Friedr.  Julius,  oder  von 
der  Unsterblichkeit  der  Seele.  Braunschweig, 
1790,  80.  pp.  166.  — 2e  Aufl.,  ibid.  1793,  8o. 

A  Dutch  translation,  Amst.  1792,  8o. 

920.  «Fakob,  Ludw.  Heinr.  Dissertatio  de 
Quaestione,  an  sint  Officia,  ad  quae  Hominem 
Natura  obligatum  esse,  demonstrari  nequeat, 
nisi  posita  Animorum  Immortalitate  ?  [With 
other  essays  on  the  same  subject  by  D.  F. 
Hauff  (Lat.),  A.  B.  Pardon  (Dutch),  and  L.  G. 
Bekenn  (Lat.).']  Lugduni  Batavorum,  1790, 
4o.  Jl.  1.60. 

lu  the  "  Verhamlelingen  over  de  natuurlijke  God- 
geleerdheid  en  Zedekunde,  uitgegeven  door  het  Stol- 
piaansch  Legaat." 

921.  Beweis  fiir   die    Unsterblichkeit  der 

Seele  aus  dem  Begriffe  der  Pflicht  ...  .  Eine 
Preisschrift.  2«  ganzlich  umgearbeitete  Aufl. 
Zullichau,  (1790,)  1794,  8".  pp.  240  4-.     F. 

In  this  second  ed.  Jakob  replied  to  Schneider. 
See  No.  9:n. 

922.  Hauflf,  Daniel  Friedr.  An  sunt  Officia, 
ad  quae  Hominem  Natura  obligatum  esse 
demonstrari  nequit,  nisi  posita  Animorum  Im- 

,  mortalitate ?  Dialogus  ...  .  Stuttgardiae, 
1790,  80.  pp.  46. 

"  Valuable  for  its  collection  of  passages  from  Plato, 
Cicero,  Seneca  and  others  on  this  subject." "—.BreescA. 
See  No.  920.  • 

923.  Breyer,  Joh.  Friedr.  Ueber  den  natiir- 
lichen  und  nothwendigen  Zusammenhang 
zwischen  Tugend,  Selb.stbilligung  und  Un- 
sterblichkeit.    Erlangen,  1790,  4°.  pp.  14. 

".\n  acute  opponent  of  Prof.  Jakob."— iferrtcA. 

924.  Heydenreicli,  Karl  Heinr.  Betrach- 
tungen  Liber  die  Philosophic  der  natUrlichen 
Religion.  2e  Aufl.  2  Bde.  Leipzig,  (1790- 
91,)  1804,  80. 

On  the  proofs  of  immortality,  see  II.  134,  ff.— 
Praised  by  Bretschn eider. 

925.  Bakker,  H.  G.  De  onstoffelijkheid  en 
onsterfelijkheid  van  de  ziel,  betoogd  uit  de 
rede  en  Gods  woord.  Rotterdam,  1791,  8o.  il. 
0.50. 

926.  Goldammer,  Carl  Wilh.  Betrachtun- 
gen  iiber  das  zukiinftige  Lelx'ii  ...  .  i 
Theile.    Leipzig,  1791,  S".'    1  th.  8  gr. 


"A  -work  written  with  much  warmth  of  feeling,  and 
in  a  popular  style."— iTnapp.  —  A  Dutch  translation, 
Dordrecht,  1792,  SP. 

927.  Olsliausen,  (Detlef)  Joh.  Wilh.  ...  De 
Immortalitate  Hominum,  sublata  Doctrina  de 
Animi  Simplicitate,  certa  ...  .  Havniae, 
1791,80. 

928.  Plainer,  Ernst.  Spes  Immortalitatis 
Animorum  per  Rationes  physiologicas  con- 
firmata.    [Progr.]    Lipsiae,  1791, 4o. 

929.  Ferguson,  Adam.  Principles  of  Moral 
and  Political  Science.  ...  2  vol.  Edinburgh, 
1792,40.    H. 

See  I.  317-339,  "  Of  a  Future  State." 

930.  [Maucliart,  Imman.  David].  Aphoris- 
men  iiber  das  Erinnerungsvermogen  in  Bezie- 
hung  auf  den  Zustand  nach  dem  Tode.  Tu- 
bingen, 1792,  So.  pp.  123. 

931.  Scliinidt-Pliiseldeck,  Conr.  Friedr. 
von.  De  Notione  Perfecti  ad  Hominem 
translata,  atque  de  Defectibus  Naturaj  hu- 
manaj  Immortalitatem  ejusdeni  probantibus. 
Havniae,  1792,  4o.  pp.  26. 

932.  St reitlior St,  Joh.  Werner.  GrUnde  fUr 
unsere  Fortdalier  aus  der  Astronomic.  (Deut-' 
sche  Monatschrift  for  Nov.  1792,  pp.  202-230.) 

933.  Watson,    Thomas.      Intimations    and   i^ 
Evidences  of  a  Future  State.     2  pt.     London, 
1792-1821,  So.- 2d  ed.  of  Pt.  I.,  London,  1808, 
12".  pp.  xii.,  176.     G. 

"An  esteemed  and  excellent  little  work."— Xownde*. 

934.  Abel,  Jacob  Friedr.  von.  Disquisitio 
omnium  tam  pro  Immortalitate  quam  pro 
Mortalitate  Animi  Argumentandi  Generum. 
2  pt.    Tubingae,  1792-93,  4o. 

935.  Hogmark,  Pet.  Do  praecipuis  Recen- 
tiorum  pro  Animorum  Immortalitate  Argu- 
mentis.  4  pt.  [1.  re^p.  A.  W.  Passen ;  2.  L. 
Bersenius;  3.  E.  G.  Iloflund;  4.  A.  Lindstrom.l 
Upsal.  1792-93,  4o. 

936.  Hastings,  Warren.  A  Treatise  concern- 
ing the  Nature,  Origin,  and  Destination  of 
the  Soul.  Written  at  Margate  in  the  latter 
End  of  December  1793.  (Frusers  Mag.  for 
Oct.  and  Nov.  1843;  XXVIII.  403-412,  573- 
581.)    BA. 

937.  [Schneider,  Karl  Heinr.  Gottlieb]. 
Yersuch  einer  Priifung  des  von  Herrn  Jakob 
aufgestellten  Beweises  filr  die  Unsterblich- 
keit der  Seele.    Leipzig,  1793,  8°.  pp.  122. 

See  Nos.  920,  921. 

938.  Seldlitz,  Carl  Sigismund  von.  Briefe 
uber  Gott  und  Unsterblichkeit,  nebst  einem 
Dialoge  iiber  Raum  und  Zeit.  Breslau,  1793, 
8o.  pp.  190. 

939.  Soden,  Friedr.  Jul.  Heinr.  von.  Psvche; 
tiber  Dasevn,  Unsterblichkeit  und  Wieaerse- 
hen.     Berlin,  1793,  (Niirnberg,  1794,)  So.  8  gr. 

940.Eckermann,  Jac.ChristophRud.  Theo-    i 
logische  Bevtrage.  ...     6  Bde.     (Bde.  I.-III,, 
2e  Aufl.)    Altona,  1794-99,  So.     F. 

On  the  proofs  of  immortality,  see  Bd.  III.  St.  2, 
pp.  45-113 ;  Bd.  V.  St.  3.  pp.  34-45,  229-2J4 ;  and  Bd. 
VI.  St.  2,  pp.  131-140.     "  Valuable."— £re«scA. 

941.  Onsterfelijklieid  (Over  de).  Amster- 
dam, 1794,  8o.  Jl.  U.75. 

942.  Ress,  Joh.  Heinr.  Ueber  nahere  Ver- 
bindung  der  gegenwartigen  und  der  zukiinfti- 
gen  Welt  ...     .    Leipzig,  1794,  8o.  1  th. 

943.  Scknorr,  Heinr.  Theod.  Ludw.  Ueber 
die  Unsterblichkeit  der  Seele  nach  Moses 
Mendelssohns  Phadon.  Gottingen,  1794,  8°. 
pp.  102. 

944.  Tliienemann,TheodorGotthold.  Zwey 
Predigten  iiber  die  Lehre  vom  zukUnftigen 
Leben.     Altenburg  [Leipzig?],  1794,  So.  4^r. 

945.  [Ackerinann,  Jo)v.  Karl  Heinr.].  Sind 
wir  unsterblich?  Zwey  Gesprache  von  D.  J. 
K.  H.  A.    Zeitz,  1795,  8".  pp.  52. 

721 


946 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


978 


946.  Prlvatgedanken  iiber  die  Lehre  von 
der  UnsterbUchkeit  der  Seele,  herausgegeben 
von  einem  Zweifler.     n.p.  1795,  8".  pp.  80. 

"  Unimportant."— ^refscft. 

947.  Sclmderoff,  Jonathan.  Ueber  die  Glau- 
bensgrlinde  fiir  die  UnsterbUchkeit  der  Seele. 
(Journal  fur  Prediger,  XXLK.  412-426,  Halle, 
1795,80.)    H. 

948.  [Scliiitze,  Christian  Heinr.].  Kritik  der 
Vernunftgrilnde  wider  die  Schrecken  des 
Todes.     Schleswig,  1795,  S".  pp.  xlviii.,  364. 

"  Maintains  that  not  reason,  but  Christianity  alone 

can  give  us  a  calm  assurance  of  immortality.'— 

Bretsch. 

948a.  [OTelis,  Corneille  rran9ois  de,  Bp-I.    Le 

chant  du  cygne,  ou  la  Vie  h.  venir  et  I'immor- 

talite.    Parme,  Bodoni,  [1796,]  8°. 

Also  publislied  with  his  L'aveugle  de  la  montagne, 
Parme,  1795,  8»,  Rome,  1797,  8»,  and  Paris,  1799,  120. 
Oil  this  author  see  Blakey's  Hist,  of  the  PhUos.  of 
Mnd,l\.  "      " 


949.  [Sintenis,  Christian  Friedr.].  Elpizon. 
Oder  liber  nieine  Fortdauer  im  Tode.  3*  ver- 
besserte  Ausg.  (or  Aufl.).  3  Theile.  (Theil 
III.  in  2  Abth.)  Theil  I.,  Danzig,  (1795. 1800,) 
1803;  Theil  II.-III.,  Leipzig,  (1804,  05,)  1810- 
11,80.    F. 

Theil  III. has  also  the  title:  —  "  WasStehtvom  Zn- 
stande  nach  dem  Tode  in  der  Bibel?"  — A  Danish 
translation,  3  dele,  Odense,  1808,  8". 

950.  [ ].    Pistevon.    Oder  iiber  das  Dasein 

Gottes.  Ein  Anhang  znra  Elpizon.  ...  3e 
verbes«erte  Ausg.  Leipzig,  (1800,  07,)  1809, 
80.  pp.  336.     F. 

951.  [ ].    Elpizon  an  seine  Freunde  vor  und 

nach  der  wichtigsten  Epoche  seines  Lebens. 
Zweiter  Anhang  zum  griisseren  Werk  "  Elpi- 
zon." 2e  Ausg.  Leipzig,  (1808,)  1810,  8o.  pp. 
318.    F. 

952.  De  mensch  is  onsterfelijk !  naar  het 

Hoogduitsch  ...  .  Amsterdam,  1808,  8o.  Jl. 
2.50. 

953.  [ ].  Immortality  or  Annihilation  ?   The 

Question  of  a  Future  State  discussed  and  de- 
cided by  the  Arguments  of  Reason.  London, 
1827,  8o.  pp.  X.,  260.     F. 

This  volume  is  merely  a  translation  of  the  first 
part  of  the  Elpizon  of  Sintenls;  but  there  is  no  in- 
timation of  the  fact  in  the  book  itself. 

954.  Bernliardl,  Ambr.  Bethm.  Gemein- 
fassliche  Darstellung  der  Kantischen  Lehren 
iiber  Sittlichkeit,  Freyheit,  Gottheit  und  Un- 
sterbUchkeit. 2  Theile.  Freiberg,  1796-97, 
8°. 

955.  Gedaiilcen  Uber  die  UnsterbUchkeit. 
Berlin,  179»,  8o.  2  gr. 

956.  Mar  kiln,  Jak.  Friedr.  Versuch  einer 
transceiidentalen  Erorterung  der  Idee  der 
UnsterbUchkeit.  (In  Niethammer's  Fhilos. 
Journal,  179«,  IV.  302-435.)    H. 

Published  also  in  a  separate  volume,  (Stuttgart,) 
1800,  80.  —  "  On  Fichte's  principles. "~Bre<sc/t. 

957.  Ostertag,  Joh.  Philipp.  Ueber  die  Un- 
sterbUchkeit der  Seele,  eine  philosophische 
Vorlesung.    llegensburg,  1796,  4o. 

958.  Simonis,  (Joh.)  Friedr.  Blicke  in  Wal- 
halla,  Oder  Glauben  an  UnsterbUchkeit.  Jena, 

1796,  80.  pp.  115. 

"  Gives  the  preference  to  the  moral  argument."— 
Sretsch. 

959.  Balil,  L.  U.  Ueber  den  wichtigen  Ein- 
fluss  de*  Glaubens  an  UnsterbUchkeit  auf 
unsernGeist  und  auf  unser  Herz.    Schwerin, 

1797,  80.  3  gr. 

960.  Fliigse,  Christian  Wilhelm.  Beitrage 
zur  Gescliichte  der  Religion  und  Theologie. 
2  Bde.     Hannover,  1797-98,  8o.  2  th. 

See  Vol.  I.  p.  97,  et  seqq.,  "Ueber  das  Nationale, 
Locale  und  Klimatische  in  dem  Volksglauben  an 
Fortdauer;"  — and  p.  226,  et  seqq.,  "Beitrage  zur 
dichterischen  Behandlung  des  Volksglaubens  nach 
dem  Tode." 

722 


961.  Himmelsbiirg  (Die),  oder  neuer  Schltt9» 
sel  zur  UnsterbUchkeit.  Leipzig,  1797, 8o.  pp. 
358. 

Also  with  the  title :  —  "  Unterhaltungen  eines  Kos- 
mopolit  mit  einem  einsamen  Bergbewohner  iiber 
Transorganisation,"  etc. 

962.  Kern,  Joh.  Die  Lehre  von  der  Freiheit 
und  UnsterbUchkeit  der  menschlichen  Seele, 
nach  den  Grundsatzcn  der  kritischen  Philo- 
sophie  ...    .    Ulm,  1797,  8o.  9  gr. 

"  Its  important  intluence." — Bretsch, 

963.  [Ricliter,  Jean  Paul  Friedrich].  Das 
Campaner-Thal,  oder  liber  die  UnsterbUchkeit. 
Von  Jean  Paul.    Erfurt,  1797,  8o.  pp.  148. 

An  English  translation,  by  Juliette  Bauer,  London, 
1848,  160.  pp.  xii.,  87.    (F.)    See  below,  No.  1061. 

964.  Staudlin,  Carl  Friedr.  UnsterbUchkeit 
undijftentlicher  Gottesdienst;  Predigten  ...  . 
Gottingen,  1797,  8o.  4  gr. 

965.  Scliiitze,  Christian  Heinr.  Lebensbe- 
'  trachtungen  beim  Gedanken  an  den  Ueber- 

gang  in  die  Ewigkeit ;  fiir  Gebildete.    Ham- 
burg, 1797,  80.  1  th. 

966.  Versiicli,  wie  man  sich  die  Art  der  Fort- 
dauer des  menschlichen  Seele  nach  dem  Tode 
vorzustellen  habe.  (In  Augusti's  Theol.  Blat- 
ter, 11911  n.  705-726.) 

966».  BJurlbaclt,  Olof.  ForsoktiUen  Gransk- 
ning,  af  Kantiska  Grunderna,  for  Odtidlighet 
och  en  Gud.    Stockholm,  1798. 

967.  Rllil>eclc,  Conr.  Gottlieb.  Acht  Predig- 
ten iiber  die  Lehre  von  der  UnsterbUchkeit 
der  Seele.  2*  Aufl.  Magdeburg,  (1798,)  1805, 
8°.  pp.  256. 

968.  Niissleln,  Georg.  Disquisitio  de  Immor- 
talitate  Animi  humani.    2  pt.    Bamb.  1799- 

1800,  4o. 

969.  Scli'wariie,  Christian  August.  Homo 
ipse  suae  sibi  Immortalitatis  Argumentum 
firBiissimum.    Gorlit.  1799,  fol. 

970.  Delalle, ,  the  AbM.    Psychologic,  ou 

Traitedelimmortalitederame.  Paris, Gaume, 
[18-,]  80.  ifr. 

971.  [Kappel,  Hildebrand  Gottfr.].    Ob  wir 
unsterblich   sind?     Eine  phUosophische  Pre-    « 
digt  von  K.     Leipzig,  1800,  8o.  pp.  24. 

972.  Tledge,  Christoph  August.  Urania- 
liber  Gott,  UnsterbUchkeit  und  Freyheit; 
ein  lyrisch-didaktisches  Gedicht  in  sechs  Ge. 
sangen.  Halle,  1800,  8o.  — lie  Aufl.,  ibid. 
1837,  8o.  i  th.     Later  eds. 

A  Danish  translation,  Copenhagen,  1830, 8o ;  French, 
Dresde,  1838,  80;  Dutch,  Amst.  1837,  1846,  sm.  8o. 

973.  Belsliam,    Thomas.    Elements    of  the    * 
Philosophy  of  the  Mind,  and  of  Moral  Philo- 
sophy.    To  which  is  prefixed  a  Compendium 
of  Logic.  ...    London,  1801,  8o.  pp.  xvii.,  447. 
H. 

Pp.  380-365  treat  of  Materialism,  and  of  the  Natu-« 
ral  Evidences  of  a  Future  Life. 

974.  Beneken,  Geo.  W'ilh.  Friedr.  Athana- 
sios,  oder  Versuch  liber  die  Freyheit  und  Fort- 
dauer des  Menschen  im  Tode  ...  .  Voran 
das  Grab.  Aus  dem  Englischen  Hugo  Blair's 
iibertragen  von  Georg  Justus  Friedrich  N61- 
deke  ...  .  G6ttingen,  1801,  8°.  pp.  xvi.,  247. 
U. 

975.  Grosse,  August.  Ich  bin  unsterblich, 
Zehn  philosophisch-christliche  Reden  fur  und 
an  Hoflfende  in  den  gebildeten  Standen.  Halle, 

1801,  80.  pp.  247. 

976.  Tarenne,  Georges.  La  theologie  natu- 
relle  . . .  ou  Ics  pensees  d'un  homme  sur  I'etre 
supreme,  et  sur  la  nature  et  sur  Timmortalit^ 
de  I'ame.    Paris,  an  IX.  [1801],  8o.  pp.  164. 

977.  [Tlttmann,  Joh.  Aug.  Heinr.].  Theon 
—  Ein  Gesprach  uber  unsre  Hoffnungen  nach 
dem  Tode.    Leipzig,  1801,  8o.  pp.  xii.,  244.    U. 

978.  [Cordier  de  Saint  Firmin,  Edmond, 


919 


SECT.  I.  — COMPREHENSIVE  WORKS. 


1006 


the  Abbe].  Pensfies  sur  Dieu,  sur  I'immorta- 
lit6  de  Tame,  et  sur  la  religion.  Paris,  I'an  10 
[1802],  80.  60  c. 
979.  Delille,  Jacques.  Dithyrambe  sur  I'im- 
mortalite  de  I'ame,  suivi  du  Passage  du  Saint- 
Gothard,  poeme  traduit  de  I'anglais  de  Mme 
la  duchesse  de  Devonshire.  Paris,  1802,  So. 
pp.  116. 

A  DtUch  translation,  by  P.  Boddaert,  with  the  ori- 
ginal, Amst.  IfiOS,  SO;  another,  by  J.  van  Immerzeel, 
Jun.,   s  Hage,  1S03,  8". 

.  980.  Drew,  Samuel.  An  Original  Essay  on 
the  Iiumateriality  and  Immortality  of  the 
Human  Soul ;  founded  solely  on  Physical  and 
Rational  Principles.  . . .  4th  Ed. '  London, 
(1802,  03,  11,)  1819,  80.  pp.  viii.,  312.  — 8th  ed., 
enlarged,  ibid.  1848,  12o.  —  6th  American  ed., 
Philad.  1853,  18o. 

"A  masterpiece  of  metaphysical  argtiment"— 
Christian  Bememhrancer. 

981.  Hagen,  Friedr.  Wilh.  Der  Geist  des 
Menschen  ist  unsterblich.    Baireuth,  1802,  8°. 

982.  Isnard,  Maximin.  Dithyrambe  sur  I'im- 
mortalite  de  I'ame  ...  .  Suivi  d'une  nou- 
velle  edition  revue,  corrigee  et  augmentee 
d'un  Discours  de  I'auteur,  sur  le  meme  sujet. 
...  Paris,  1805,  8o.  pp.  75,  and  pp.  50-96  of 
notes  retained  from  the  first  edition,  of  1802. 
F. 

983.  Was  lehrt  die  Ternunft  tiber  den  Tod, 
die  Fortdauer  des  menschlichen  Geistes  nach 
dem  Tode  und  die  Art  derselben  . . .  mit  Ge- 
wissheit  und  aus  Vernunftgriinden  ?  NUrn- 
berg,  1802,  8o.  pp.  47. 

"  Not  important."— 5retocA. 

984.  G-vidence  (The)  of  Relation  betAveen 
our  Present  E.xistence  and  Future  State,  with 
References  to  Dr.  Paley's  Natural  Theology. 
London,  1803,  8°.  Is. 

985.  Briefe  uber  Wahrheit,  Gott,  Organismus 
und  Unsterblichkeit.  Kopenhagen,  1803,  8o. 
pp.404. 

986.  [Doring,  Paul  Joseph].  BeweisgrUnde 
fUr  die  Unsterblichkeit  der  Seele.  Aus  der 
Yernunft  und  Erfahrung.  2  Theile.  Frank- 
furt am  Mayn,  1803,  8o.  pp.  258.— 2^  A.,  1807; 
30  A.,  1811. 

"A  cento  of  passages  from  Reimams,  Jerusalem, 
Mendelssohn.  &c.,  on  immortality." — Bretsch. 

987.  Sintenis,  Karl  Heinr.  Geron  und  Pala- 
mon  Oder  Gesprache  zweier  Greise  liber  die 
Gewissheit  ihrer  Hoffnungen  auf  Jenseits. 
Zerbst,  1803,  8°.  pp.  344.-2*  Aufl.,  1805,  8o. 

Also  with  the  title: — "  Eudamon,"  etc. 

988.  Flug§fe,  Christian  Wilh.  Der  Himmel 
der  Zukuiift,  historisch  dargestellt.  Altona, 
1804,  So.  Hth. 

An  abridgment  of  the  Geschichte  des  Glaubens  an 
Unsterilichkeit,  etc. —  A  Dutch  translation,  Amsl. 
1828,  8o. 

989.  Arguments,  Natural,  Moral  and  Reli- 
gious, for  the  Immortality  of  the  Soul.  Wor- 
cester [Mass.],  1805, 12o.  pp.  121.    H. 

990.  Few  Thoughts  (A)  on  the  Creation,  Gene- 
ration, Growtli,  and  Evolution,  of  the  Human 
Body  and  Soul :  on  the  Spiritual  and  Immortal 
Nature  of  the  Soul  of  Man:  and  on  the  Resur- 
rection of  his  Body,  at  the  Last  Day  ...  . 
London,  1805,  So.  pp.  xvi.,  172.     G. 

991.  For sy til,  Robert.  The  Principles  of 
Moral  Science.  ...  Volume  I.  ...  Edin- 
burgh, 1805,  80.  pp.  xi.,  520.    ff. 

Pp.  470-520  treat  of  a  future  state  of  existence. 
The  author  rests  the  argument  for  immortality  on 
man's  capacity  for  endless  improvement,  and  main- 
tains that  this  boon  ia  bestowed  only  on  those  who 
render  themselves  worthy  of  it.  The  volume  ends 
with  an  Oriental  apologue  illustrating  this  view,  en- 
titled "  The  Vision  of  Hv-Btaspes." 

992.  Fortdauer  und  Zustand  des  Menschen 
nach  dem  Tode.  Eine  Schrift  fiir  unser  Zeit- 
alter,  wo  man  nicht  nur  nach  Weisheit,  sou- 


dern  auch  nach  Erscheinungen  und  Gespen- 
stern  fragt.  Leipzig,  1805,  sm.  So.  pp.  viii., 
286.     U.  o'  »  ff  , 

993.  Froweln,  Joh.  Wilh.  Arnold.  Beweis 
des  absoluten  Lebens,  des  Daseyns  und  der 
Unsterblichkeit  der  Seele  ...  .  Koln,  1805, 
12o.  pp.  108. 

994.  Tucker,  Abraham.  The  Light  of  Nature 
Pursued.  ...  2d  Ed.,  revised  and  corrected. 
...     7  vol.    London,  1805,  So.    H. 

In  Vol.  in.  pp.  65-123,  the  author  treats  of  "  Exist- 
ence of  Mind,"  "Spirit,"  "  Dur.ition  of  Mind;"  pp. 
322-363,  "  Vehicular  State  ;"  and  in  Vol.  IV.  pp.  837- 
488,  of  'Divine  Justice,"  and  the  "Duration  of 
Punishment."  The  work  was  originally  published 
in  4  vols.,  Lond.  1768-77,  under  the  assumed  name 
of  "  Edward  Search,  Esq." 

995.  IVielaiid,  Christoph  Martin.  Euthana- 
sia; drei  Gespraclie  iiber  das  Leben  nach  dem 
Tode.  Veranlasst  durch  J.  K.  W— Is  [Wotzels] 
Geschichte  der  wirklichen  Erscheinung  seiner 
Gattin  nach  ihrem  Tode.  Leipzig,  1805,  So. 
pp.  264.    (Sammtliche  Werke,  Bd.  XXXVII.) 

M"ieland  opposes  the  doctrine  of  personal  immor- 
tality. —A  Dutch  translation,  Haarlem,  1806,  80. 

996.  [Anton,  Chr.Gotthelf].  Lethe.  Versuch 
einiger  Grundlinien  zur  Untersuchung  von 
der  Fortdauer  und  dem  Zustande  des  Menschen 
nach  dem  Tode.  Mit  Bemerkungen  Uber  einige 
Schrift  en  verwandten  Inhalts,  besonders  iiber 
Wielands  Euthanasia.  Von  A.  Letromi.  Halle, 
1806,  80.  pp.  xxiv.,  478. 

See  Leipz.  Sepert.,  1856,  LV.  212. 

997.  Gaude,  Aug.  Lecontemplateurreligiettx, 
ou  I'Existence  de  Dieu,  limmortalite  del'&m« 
et  la  priere.    Paris,  1806, 18o. 

998.  Koclier,  Joh.  David.  Vorlesungen  iiber 
Unsterblichkeit  und  andere  damit  verbundene, 
besonders  wichtige  Gegenstande.  2Bde.  Bern, 
1806,  So. 

998».  Morardo,  Gaspare.  Dell'origine,  natura, 
propriety,  e  fine  delle  anime  umane.  Cantata. 
1806.  (Alem.  de  I'Ac.  Imp.  de  Sciences  ...  de 
Turin,  1805-08,  XVII.  561-566.)    H. 

999.  Wyttentoacli,  Joh.  Hugo.  Tod  und 
Zukunft.  In  einer  Anthologie  von  Aussprti- 
chen  alterer  und  neuerer  Dichter  und  Philo- 
sophen.  ...  Leipzig,  1806,  So.  (23  sh.)— 2" 
verbesserte  Ausg.,  1821,  8°.  1  th.  IQ  gr. 

This  work  contains  extracts  from  about  150  dif- 
ferent authors.  See  Fuhrmann,  Handb.  d.  tkeoL 
Lit.,  U.  i.  483. 

1000.  Konnen  wir  uns  von  der  Unsterblich- 
keit der  Seele  iiberzeugen?  Frankfurt  am 
Main,  1807,  So.  10  gr. 

1001.  Trauz,  Christoph  Friedr.  Versuch  einer 
Rechtfertigung  des  Glaubens  an  die  Fortdauer 
der  Persoulichkeit  nach  dem  Tode.  Mit  beson- 
derer  Hinsicht  [Rucksicht,  Meusel]  auf  die 
in  Wieland's  Euthanasia  dagegen  erhobenen 
Zweifel.    Tubingen,  1807,  So.  pp.  51. 

1002.  Zapf,  Gottfried.  Betrachtungen  iiber 
die  Fortdauer  nach  dem  Tode,  ein  Handbuch 
fiir  Jiinglinge  jedes  Standes  ...  .  4  Theile. 
(Furth,  1807-10,)  Leipzig,  1810,  8o. 

Also  under  the  title :—  "  Der  Geburtstag,"  etc, 

1003.  Brickell,  John.  Immortality  of  the 
Soul  demonstrated.  Savannah  [Ga.],  1808, 
80.  pp.  8.     BA. 

1004.  Hanstein,  Gottfr.  August  Ludw.  Wir 
siud  unsterblich.  Vier  Osterpredigten.  Ber- 
lin, 1808,  8o.  10  gr. 

1005.  Hey  nig,  Joh.  Gottlob.  Die  Unsterb- 
lichkeit der  menschlichen  Seele  aus  allem 
Zweifel  gesetzt.  9«,  dtuxhaus  umgearbeitete 
...  Aufl.  Plauen,  1835,  So.  (19  sh.)  — 4«Aufl., 
Erfurt,  1809  [1808],  8°. 

A  Dutch  translation,  Utrecht,  1824,  8". 

1006.  Christianl,  Christoph  Joh.  Kud.    Die 

123 


1007 


CLASS  III.— DESTINY  OF  THE  SOUL. 


1038 


Gewissbeit    unserer    ewigen    Fortdauer.      2e 

Ausg.    Kopenliagen,  (1809,)  1821,  S".  pp.  242. 

A  Vanish  translation,  2det  Opl.,  ibid.  (1810,)  1824, 

1007.  Happacli,  Lorenz  Philipp  Gottfried. 
Ueber  die  Bescliaffenheit  des  kiinftigen  Lebens 
nach  dem  Tode.  Aus  Ansicht  der  Natur. 
Quedlinburg,  1809,  8o.  pp.  151. 

1008.  The  same.    U"  Band.    Aus  Ansicht 

der  Bibel.    Quedlinburg,  1811,  8o.  pp.  191. 

A  second  ed.,  2  Theile,  ibid.  1821,  8o.  —  A  Swedish 
translation,  Jonkoping,  1835,  8".  "Maintains  that 
souls,  after  death,  assume  a  subtile  body,  as  a  new 
organ  of  communication  with  the  sensible  world 
{sinnliches  Organ),  hover  a  long  time  in  the  air, 
have  the  power  of  producing  apparitions,  and  gradu- 
ally pass  into  higher  worlds." — Bretsch. 

1009.  Houghton,  Pendlebury.  Sermons.  The 
2d  Ed,,  revised.  To  which  are  added  ...  [Five] 
Essays  on  the  Future  Existence  of  Man.  Lon- 
don, 1809,  80.  pp.  xii,,  390.     G. 

1010.  Meister,  Jacques  Henri.  Euthanasie 
ou  mes  derniers  entretiens  avec  elle  sur  I'im- 
mortalite  de  I'Sme.  Paris,  1809, 12«.  pp.  222. 
K 

1011.  Nason,  George.  The  Immortality  of 
the  Soul  demonstrated  upon  the  Principles 
of  the  New  Philosophical  Logic.  London, 
1809,  80. 

1012.  Pliilipp,  Joh.  Paul  Christian.  Unsterb- 
lichkeit  uud  ewiges  Leben.  Zeitz,  1809,  8o. 
Bgr. 

1013.  Velllodter,  Valentin  Karl.  Ideen 
iiber  Leben,  Tod  und  Unsterblichkeit  ...  . 
3e  Aufl.  Nurnberg,  (1809,  14,)  1818,  8°.  pp. 
152. 

J  1014.  "Walker,  George.  Probable  Arguments 
in  favour  of  the  Immortality  of  the  Soul. 
(In  his  Essays,  Lond.  1809,  8°,  II.  39-73.)    H. 

1015.  [Heclcer,  Heinr.  Cornelius].  Bemerkun- 
gen  iiber  Wieland's  Euthanasia;  zur  Beruhi- 
gung  fiir  diejenigen,  welchen  die  Hoffnung 
eines  kiinftigen  Lebens  und  der  Vereinigung 
mit  den  Ihrigen  theuer  und  wichtig  ist. 
Leipzig,  1810,  8o.  pp.  208. 

A  new  ed.,  Elberfeld,  1818,  8o,  with  the  title:  — 
"  Neue  Athauasia,  zur  Beruhigung,"  etc. 

1016.  Sophron,  oder  mein  Leben  jenseits. 
Pendant  zu  der  Schrift:  Elpizon  [by  C.  F. 
Sintenis]  ...     .     Leipzig.  1810,  8o.  (22|  sh.) 

See  Fuhrmann,  Handb.  d.  theol.  Lit.,  II.  i.  489. 
,    1017.  Trusler,  John,  LL.D.   Detached  Philo- 
sophical Thoughts  of  more  than  280  Authors 
on  Man,  his  Faculties,  Life,  Death  and  Immor- 
tality.   2  vol.    London,  1810,  8°.  lis. 

1018.  [Till-lot,  Francois  Claude],  l^tudes  sur 
la  theorie  de  I'avenir,  ou  Considerations  sur 
les  merveilles  et  les  mysteresde  la  nature,  re- 
lativement  aux  futures  destinees  de  Fhomme. 
Par  F.C.T ******  2  torn.  Paris,  1810,  8o. 
F. 

1019.  Horn,  Georg.  Ueber  die  Ewigkeit  der 
Seele.    Ein  Versuch.   Giessen,  1811,  8o.  pp.  50. 

1020.  Lelimann,  Joh.  Friedr.  Phonix.  Neuer 
■   Versuch  iiber  die  Unsterblichkeit  der  mensch- 

lichen  Seele.    Konigsberg,  1811,  8o.  pp.  78. 

1021.  Werner,  Christian  Friedr.  Die  Pro- 
duktionskraft  der  Erde,  oder  die  Entstehung 
des  Menschengeschlechts  aus  Naturkraften. 
3e  Aufl.  Leipzig,  (1811,  19,)  1826,  8".  1  tJi. 
16  gr. 

"  Immortalem  esse  animum  per  totum  librum  de- 
monstrare  conatus  est." — Wegscheider. 

1022.  Sclireiljer,  Joh.  Christoph.  Sollten 
Personliclikeit  und  Vergeltung  wirklich  nach 
dem  Tode  aufhoren?  {Journal  fur  Prediger, 
Bd.  III.  Heft  .3,  [1812,]  pp.  460-553.) 

In  opposition  to  Wieland.  See  Bretschneider,  Syst. 
Entwick.,  p.  881. 

1023.  Bretsclineider,  Karl  Gottlieb,  Ueber 
Tod,  Unsterblichkeit  uud  Auferstehung.    Fiir 

724 


Zweifelnde  und  Trauernde.  In  einigen  Re- 
ligionsvortragen.  Leipzig,  1813,  8o.  pp.  146. 
—  2e  Ausg.,  Leipzig,  1823,  8o.  {Predigten  an 
Sonn-  und  Festtagen,  I.) 

See  Freude,  Wegweiser,  I.  434. 

1024.  Coolte,  Nathaniel.  Creed  Philosophic, 
or  Immortality  of  the  Soul  ...  .  London, 
1813,  40.  pp.  115.     G. 

1025.  [Fearn,  John].  An  Essay  on  Immor- 
tality. ...  By  the  Author  of  a  Review  of 
First  Principles  of  Bishop  Berkeley,  Dr.  Reid, 
and  Professor  Stewart.  London,  1814,  8°.  pp. 
vi,,  328.     G. 

See  Monthly  Rev.  for  March,  1818;  LXXXV.  299- 
304. 

1026.  Riiliestunden  eines  Greises  am  nahen 
Grabe,  dem  Nachdenken  liber  die  Unsterblich- 
keit der  menschlichen  Seele  gewidmet.  Han- 
nover, 1814,  80.  pp.  63. 

"  Presents  the  general  arguments  in  a  popular  way." 
— Bretsch. 

1027.  Polclcer,  Joh.  Pieter.  Redevoering,  ten 
betooge  dat  de  nuttigheid  van  de  onsterfelijk- 
heid  der  ziele  zicli  niet  slechts  bepaalt  tot  de 
zedekunde.    Middelburg,  1815,  8o,  Jl.  0.40. 

1027*.  Graven,  Max.  Carl  Friedr.  Wilh.  Der 
Mensch.    1815.     See  No.  3634. 

1028.  Keratry,  Auguste  Hilarion  de.  Do 
I'existence  de  Dieu  et  de  rimmortalite  do 
rame.    Paris,  1815,  12o.  pp.  xxiv.,  260.    B. 

1029.  Lang;,  Philippe,  the  Ahb6.  De  I'immor- 
talite  de  lame,  ode.     Paris,  1816,  8o.  pp.  8. 

1029a.  Seidlitx,  Carl  Sigismund  von.  Licht- 
punkte  der  Lebensnachte,  oder  der  Friede 
meiner  Vernunft  mit  sich  selbst  iiber  die 
Ilerkunft  und  Bestimmung  des  Menschen. 
Breslau,  1816,  8°.  \\  th. 

1030.  Rlclimann,  Joh.  GemeinfasslicheDar- 
stellung  und  Wiirdigung  aller  gehaltreichen 
Beweisarten  fiir  Gott  und  fiir  die  Unsterblich- 
keit der  Seele.  Stuttgart  und  Tiibingen, 
1817,  80.  pp.  146. 

1031.  Groos,  Friedr.  Betrachtungen  uber 
moralische  Freiheit,  Unsterblichkeit  der 
Seele  und  Gott.  Mit  einer  Vorrede  von  C. 
A.  Eschenmayer.     Tiibingen,  1818,  8o.  pp.  312. 

1032.  [Kast,  Joseph].  Ernster  Blick  in  das 
kiinftige  Leben,  oder  das  Reich  der  Geister. 
Wiirzburg,  1818,  80.  pp.  296. 

1033.  [Poletika,  Michael  de].  Essais  phi- 
losopliiques  sur  I'homme,  ses  principaux  rap- 
ports et  sa  destinee  . . .  suivis  d'observations 
sur  le  beau.  Publies  par  L.  H.  de  Jacob, 
d'apres  les  manuscrits  confies  par  I'auteur. 
2  pt.  Halle,  1818,  8o.  pp.  xx.,  472.  — Nouv.M. 
augmentee,  Petersb.  1822,  8o. 

"Platonic  ideas." — Bretsch. 

1034.  Apeleutlierus ;  or.  An  Effort  to  at- 
tain Intellectual  Freedom.  In  Four  Parts. 
I.  On  Religious  and  Moral  Instruction.  ...  III. 
On  Supernatural  Revelation.  IV.  On  a  Future 
State,  . . .    London,  1819,  8o.  pp.  xvi.,  285.    G. 

Part  IV.  comprises  pp.  179-1:86, 

1035.  Biirnside,  Robert.  The  Religion  of 
Mankind,  in  a  Series  of  Essays.  2  vol.  Lon- 
don, 1819,  80. 

Vol.  I.,  pp.  1-94,  contains  essays  "On  the  Reality 
and  the  Nature  of  the  Future  State,"  "the  Danger 
of  Future  Misery,"  and  "  the  Attainableness  of  Future 
Felicity." 

1036.  Gott,  Unsterbliclikeit,  Wiedersehen.  Ein 
Trost-  und  Andachtsbiichlein  fiir  Gebildete 
aus  alien  Standen.  3o  A.  Quedlinburg,  (....) 
1819,  8o.  — 4e  vermehrte  A.,  1826,  8o.  1  th. 

1037.  Lieliniann,  Joh.  Friedr.  Freimiithige 
Gedankeu  iiber  ein  Leben  nach  dem  Tode. 
Tilsit,  1819,  80.  4  gr. 

1038.  Wrlglit,  Richard.  Essay  on  a  Future 
Life.    Liverpool,  1819, 12*. 


1039 


SECT.  I.  — COMPREHENSIVE  WORKS. 


1039.  Tliomson,  Thomas.  The  Immortality 
of  the  Soul,  and  other  Poems.  Glasgow,  1819, 
12o.  2s. 

1040.  Brown,  Thomas,  M.D.  Of  the  Immor- 
tality of  the  Soul.  (In  his  Lectures  on  the 
Philos.  of  the  Mind,  19th  ed.,  Ediub.  fist  ed., 
1820,  fi-.]  1851,  8o,  IV.  399-464.)    B. 

1041.  God,  eeuwigheld,  onsterfelijkheid,  ge- 
dachtea  van  Herder,  Jean  Paul,  Jacobi  en 
anderen.     Leeuwarden,  1820,  sm.  S".  fi.  0.90. 

1042.  Bnlile,  Joh.  Gottlieb.  Ueber  Ursprung 
und  Leben  des  Menscheugeschlechts  und 
das  kUnftige  Loos  nach  dem  Tode.  Eine 
freie,  naturwissenschaftliche  Ansicht.  Braun- 
schweig, 1821,  8o.  pp.  156. 

1043.  Friedrich.,  Theodor  Heinr.  Phalana, 
Oder  Leben,  Tod  und  Auferstehung.  Ein 
Versuch,  den  Glauben  an  die  Unsterblichkeit 
der  Seele  ...  zu  erwarmen  und  zu  beleben. 
Mit  einem  biographischen  Vorwort  heraus- 
gegeben  von  K.  G.  Pratzel.  Altona,  1821,  8o. 
pp.  188. 

1044.  Immortality  j  a  Poem.  To  which  is 
added.  The  Pastor:  a  Poem.  London,  1821. 
80.  pp.  80. 

1045.  Wyttenliacli,  Daniel,  the  younger. 
Oratio  de  Imniortalitate  Animi.  (Opuscula, 
Lugd.  Bat.  1821,  8°,  Vol.  II.) 

1046.  Barrallier,  Honore  Noel  FranQois  Do- 
minique. De  I'immortalite  de  I'ame.  Ouvrage 
posthume  ...    .    Marseille,  1822,  8°.  (4^  sh.) 

1047.  BroTvne,  Isaac  Hawkins,  the  younger. 
Essays  ...  in  Metaphysics,  Morals  and  Re- 
ligion; accompanied  by  References  to  Pas- 
sages in  Numerous  Authors,  illustrative  of 
the  same.  . . .     London,  1822,  S".  pp.  viii.,  615. 

Essays  XXIII.   and   XXIV.  (pp.  542-587)  relate  to 
the  Immateriality  and  Immortality  of  the  Soul. 

1048.  Oedanken  ilber  die  Fortdauer  des 
Menschen  nach  dem  Tode.  Eine  nachgelas- 
sene  Handschrift  von  einem  Freunde  der 
Wahrheit.  Mit  einem  Vorbericht,  Anmer7 
kungen  und  einem  Nachtrag  . . .  herausge- 
geben  von  Fr.  G.  F.  Schlager,  Nordhausen, 
1822,  [1823  ?]  80.  pp.  67„  8  gr. 

1049.  Gouttiere,  Henri  Auguste.  L'immor- 
talit6  de  lame,  poeme  dedi6  h  I'ombre  de  Ca- 
mille.  Lille,  1822,  So.  pp.  12.  — 4e  ed.,  ibid. 
(1826,  38,)  1857,  8".  pp.  16. 

1050.  Hints  to  Medical  Students  upon  the 
Subject  of  a  Future  Life:  extracted  from  ... 
[Butler's  Analogy,]  with  corresponding  No- 
tices from  other  Publications  . . .  and  with  a 
Preface  by  the  Editor.  . . ,  York,  1823,  8".  pp. 
xxxii.,  51.     G. 

1051.  "Wyttenbacli,  Joh.  Hugo.  Urania, 
Oder  die  Natur  in  ihrer  hohern  Bedeutung. 
Ein  Scitenstiick  zur  Anthologie :  Tod  und  Zu- 
kunft.  ...  Leipzig,  1823,  8o.  — 2*  A.,  1826,  So. 
1  th.  16  gr. 

See  No.  999. 

1052.  Weliren,  or  Wehrn,  Joh.  Gottfried 
von.  Tasclieubucli  fiir  Freunde  der  Wahr- 
heit, auf  das  Jahr  1825.  Beweise  aus  der 
A'ernunftreligion  liber  das  Daseyn  Gottes  und 
die  Unsterblichkeit  der  Seele.  Erfurt,  [1824.1 
120.  12  gr.  '  ^         '-■ 

1053.  Amillet  de  Sagrie,  P.  Hipp.  Essai 
sur  les  preuvos  directes  et  rigoureuses  de 
I'immortalite  de  I'ame  et  de  la  creation.  Paris, 
1825,  80.  (4i  sh.) 

1054.  Autenrtetli,  Joh.  Heinr.  Ferd.  von. 
Ueber  den  Menschen  und  seine  Hoffnung  oiner 
Fortdauer,  vom  Standpunkte  des  Naturfor- 
schers  aus.  Mit  Auhang.  Tubingen,  1825. 
80.  pp.  121.  ' 

1055.  Cnutseu,  Cnut.    Die  Unsterblichkeit. 


1071 

Ein  Versuch  ...  .  Kiel,  1825,  8°.  pp.  xvi., 
48.  »  »        I'i'  > 

"  Schellingisch. "—£re<scft. 

1056.  liang,  Philippe,  the  Abbe.  L'homme 
immortel,  epltre.  ^  Paris,  1825,  So.  pp.  4. 

1057.  Abel,  Jacob  Friedr.  von.  AusfUhr- 
liche  Darstellung  des  Grundes  unsers  Glau- 
bens  an  Unsterblichkeit.  Frankfurt  am  Main. 
1820,  80.  pp.  147. 

A  Dmiish  translation,  Copenhagen,  1827,  8". This 

work  presents  the  teleological  argument. 

1058.  [Bolzano,  Bernhard].  Athanasia,  oder 
Griinde  fiir  die  Unsterblichkeit  der  Seele. 
Sulzbach,  1827,  8o.  pp.  336.— 2*  Aufl.,  ibid. 
1838,  80.  pp.  260. 

1059.  Anhang  . . .  enthaltend  eine  kritische 

Uebersicht  der  Literatur  liber  Unsterblichkeit 
seit  dem  Jahre  1827  ...  .  Sulzbach,  1838, 
8o.  pp.  115. 

1060.  Rabbe,  Joh.  Heinr.  Unsterblichkeit 
und  Wiedersehn,  oder  die  hohere  Welt  in 
uns  imd  liber  uns.  Reden  an  Gebildete. 
Bl-aunschweig,  1827,  8o.  pp.  168. 

1061.  [Ricliter,  Jean  Paul  Friedrich].  -Selina 
Oder  (iber  die  Unsterblichkeit.  Von  Jean 
Paul.  2  Theile.  Stuttgart  und  Tiibingen, 
1827,  So.  pp.  xiv,,  186,  iv.,  240. 

1062.  Allin,  Thomas.  Discourses  on  the  Im- 
materiality and  Immortality  of  the  Soul; 
the  Character  and  Folly  of  Modern  Atheism ; 
and  the  Necessity  of  a  Divine  Revelation.  2d 
Ed.,  with  Additions.  London,  (1828.)  1849,  8o. 
5s.  6d.,  and  12o,  3s.  6d. 

1062>.  Bromiield,  Thos.  Ross.  Evidences  of 
Immortality;  a  Sermon  on  Eccles.  xil.  7,  with 
Notes  ...    .    London,  1828,  So.     BL. 

1063.  Kessler,  Heinr.  Das  Unsterbliche  und 
die  sittliclie  Freiheit.  Philosophische  Unter- 
suchuug  ...    .     Heilbronn,  1828,  So.  (5i  sh.) 

1064.  Reinbold,  Karl  Leonh.  ...  Wahr- 
heiten  und  Leliren  liber  Religion,  Glauben, 
Wissen,  Unsterblichkeit.  . . ,  Hamburg,  1828. 
80.  (11  sh.)  * 

1065.  Stewart,  Dugald.  The  Philosophy  of 
the  Active  and  Moral  Powers  of  Man.  ...  2 
vol.    Boston,  1828,  8o.    H. 

See  Vol.  11.  pp.  121-180,  "Of  a  Future  State;"  or 
his  Works,  ed.  by  Sir  W.  Hamilton,  Vll.  161-218.     fl". 

1066.  Wilkens,  Alb.  Die  Unhaltbarkeit  der 
Beweise  fiir  das  Daseyn  Gottes  und  die  Un- 
sterblichkeit der  menschlichen  Seele  durch  sie 
selbst  liberlassene  Vernunft;  ein  historisch- 
kritischer  Versuch.    Mlinster,  1828,  So.  8  gr. 

1067.  "Wirgman,  George.  An  Essay  on  Man ; 
or  the  Mortal  Body  and  the  Immortal  Soul 
exemplified.     London,  1828,  So.  pp.  180. 

1068.  Crombie,  Alex.  Natural  Theology;  or 
Essays  on  the  Existence  of  Deity  and  of  Pro- 
vidence, on  the  Immateriality  of  the  Soul, 
and  a  Future  State.  ...  2  vol.  London,  1829, 
80.     H. 

On  immaterialism,  see  Vol.  II.  pp.  31S-454 ;  on  a 
future  state,  ibid.  pp.  455-610. 
1068a.  Hope   (The)  of  Immortality.    A  Poem 
...    .    Edinburgh,  1829,  So.    BL. 

1069.  li.,  C.  A.  Gedanken  uber  die  Fortdauer 
der  Seele,  oder  niein  Glaubensbekenntniss, 
von  C.  A.  L.    Ronneburg,  1829,  So.  4  gr. 

1070.  Willigen,  P.  van  der.  Verhande- 
ling  over  de  waardij  der  wetenschappen  in 
een  volgend  leven.  . . ,  Bekroond  met  den 
gouden  Eereprijs  van  liet  ZeeuAvsch  genoot- 
schap  der  wetenschappen.  2o  druk.  (Middel- 
burg,  1829,)  Tiel,  1841,  S".  fl.  1.60. 

Also    in    the    Nieiiwe     Verhandelingen    van    Jiet 
Zeemvsch  geuootschap,  etc.  for  1833,  5^  deel,  V  stuk. 

1071.  Davis,  Eev.  William.  The  true  Dignity 
of  Human  Nature,  or  Man  viewed  in  relation 

725 


1071a 


CLASS  ni.— DESTINY  OF  THE  SOUL. 


1098 


to  Immortality.    London,  1830, 12o.  pp.  xxiv., 
237.     G.  —  New  ed.,  revised,  ibid.  1853, 12°. 
1071*.  Davy,  Sir  Humphry,  Bart.    Consola- 
tions in  Travel;  or,  The  Last  Days  of  a  Phi- 
losopher.   London,  1830.  8°. 

Also  in  his  Collected  Works,  London,  1839,  etc.  8o, 
IX.  207-388.  (H.)  See  particularly  Dial.  IV.,  "The 
Proteus,  or  Immortality." — A  German  translation, 
Niirnberg,  1833  [1832],  8o. 

1072.  [Feuer'bacli,  Ludw.].  Gedanken  tiber 
Tod  iind  Unsterblichkeit  aiis  den  Papiern 
eines  Denkers,  nebst  einem  Anhange  theolo- 
gisch-satyrischen    Xenien   ...     .    Niirnberg, 

1830,  80.  pp.  248. 

Also  in  his  Sdmmtliche  Werke,  III.  1-148.  See  No. 
1173. 

1073.  Naumann,  Moritz  Ernst  Adolph.  Ver- 
such  eines  Beweises  fiir  die  Unsterblichkeit 
der  Seele,  aus  dem  physiologischen  Stand- 
punkte  ...    .    Bonn,  1830,  8°.  pp.  viii.,  132. 

1074.  Uniiis,  F.  T.  Unsterblichkeit.  ...  Leip- 
zig, 1830,  80.  pp.  61. 

Hegelian. 

1075.  Blasche,  Bernh.  Heinr.  Philosophische 
Unsterblichkeitslehre.  Oder:  Wie  otienbart 
sich  das   ewige  Leben?     Erfurt  uud  Gotha, 

1831,  80.  pp.  xiv.,  178.     F. 

Pantheistic  —  denying  the  doctrine  of  personal  im- 
mortality. 

1076.  Hope,  Thomas.  An  Essay  on  the  Origin 
and  Prospects  of  Man.  3  vol.  London,  1831, 
80.     B. 

"A  system  of  virtual  atheism."— A^orton. 

1077.  Paulws,  Carl  Heinr.  Erhard.  Ueber  die 
Unsterblichkeit  des  Menschen  und  den  Zustand 
des  Lebens  nach  dem  Tode,  auf  dem  Grunde 
der  Vernunft  und  gottlichen  Offenbarung.  2o 
verbesserte  Aufl.     Stuttgart,  1831,  8o.  pp.  199. 

1078.  Friedericli,  Gerh.  Ueber  die  Furcht 
des  Menschen  vor  dem  Tode  und  seine  geistige 
Fortdauer  nach  ihm.  Frankfurt  a.  M.,  1832, 
80,  (3  sh.) 

1079.  Henricl,  Geo.  Ludw.  Unsterblichkeit, 
Oder  die  Fortdauer  uuserer  Seele  nach  dem 
Tode.  Die  besten  unzweifelhaftesten  Griinde 
dafiir;  nebst  besonderen  Gedanken  und  Er- 
fahrungen  liber  Traume,  Ahnungen  und  Visio- 
nen.  2«  mit  einem  Anhange  vermehrte  Auf- 
lage.  (Stuttgart,  1832,)  Villingen  im  Schwarz- 
walde,  1841,  sm.  12o.  pp.  59.     F. 

1080.  Hiiffell,  (Joh.  Jac.)  Ludw.  Briefe  liber 
die  Unsterblichkeit  der  menschlichen  Seele. 
. . ,  2e  verbesserte  und  mit  einem  Anhang  ver- 
sehene  Auflage.  Karlsruhe,  (First  ed.,  Jan., 
2d  ed.,  Sept.)  1832,  8o.  pp.  xii.,  120.    F. 

A  Dutch  translation,  Groningen,  1832,  80;  Danish, 
Copenhagen,  1840,  8o. 

1081.  Ariadne.  Eine  Epistel  an  Hrn.  Friedr. 
Groos,  beziiglich  aiif  seine  frlihere  Druck- 
schrift  vom  Jahre  1818:  "liber  moralische 
Freiheit,  Unsterblichkeit  der  Seele  und  Gott." 
Heidelberg,  1833,  8°.  (6i  sh.) 

1082.  Richter,  Friedr.  Die  Geheimlehre  der 
neuen  Philosophie.  Eine  Erklarung  an  Herr 
Professor  Weisse  in  Leipzig.  Abgedruckt  aus 
der  Breslauer  Zeitschrift :  Der  Prophet.  Bres- 
lau,  1833,  80. 

1083.  Die  Lehre  von  der  letzten  Dingen. 

1833.     See  No.  2265. 

1084.  Die  neue  Unsterblichkeitslehre.    Ge- 

sprach  einer  Abendgesellschaft,  als  Supple- 
ment zuWielands  Euthanasia  ...  .  Breslau, 
1833, 160.  pp.  79. 

Reviewed  by  C.  F.  Goschel  in  the  Jahrh.  /.  tpiss. 
Kritik  for  Jan.  1834,  coll.  1-4,  131-135,  137-147.     H. 
1084a.  Mallock,  David.    The  Immortality  of 
the  Soul ;  with  other  Poems.  . . ,    First  Ameri- 
can Ed.    New- York.  (. . .)  1833, 12o.  pp.  x.,  98. 
G. 

1085.  Flchte,  Imman.  Herm.    Die  Idee  der 

726 


Persbnlichkeit  und   der   individuellen  Fort- 
dauer. 2e  vermehrte  und  verbesserte  Auflage. 
(Elberfeld,  1834,)  Leipzig,  1855,  8o.  pp.  216. 
See  the  Leipziger  Repert.,  1855,  LI.  262-264.    H. 

1086.  liangsdorf,  Carl  Christian  von. 
Ueber  die  Unsterblichkeit  der  menschlichen 
Seele.  Ein  Sendschreiben  an  den  Pralat  Hiif- 
fell in  Karlsruhe.  Heidelberg,  1834,  8o.  pp. 
58. 

1087.  Neu'blg,  Andreas.  Die  philosophische 
Unsterblichkeitslehre.  Niirnberg,  1834,  S". 
(9  sh.) 

1088.  Spooner,  Lysander.  The  Deist's  Im- 
mortality, and  an  Essay  on  Man's  Account- 
ability for  his  Belief.  Boston,  1834,  So.  pp. 
14.    BA. 

1089.  Weisse,  Christian  Herm.  Die  philoso- 
phische Geheimlehre  voil  der  Unsterblichkeit 
des  menschlichen  Individuums.  ...  Dresden, 
[1834,]  So.  pp.  92.  D. 

1090.  Bake-tvell,  Fred.  C.  Natural  Evidence 
of  a  Future  Life,  derived  from  the  Properties 
and  Actions  of  Animate  and  Inanimate  Mat- 
ter. ...  2d  Ed.  London,  (1835, 1/.)  1840,  80. 
pp.  xiv.,  372.    D. 

A  German  translation,  Weimar,  1836,  8o ;  another, 
"  bearbeitet  von  C.  Schopfcr,"  3®  A..  Nordhausen, 
1839,  160.  _  See  au  art.  by  Ephraim  Peabody  in  the 
Christian  Exam,  for  July,  1850;  XLIX.  37-47.  (H.) 
See  also  No.  1107. 

1091.  Brougliam,  Henry,  Baron  Brougham 
and  Vaux.  A  Discourse  of  Natural  Theology, 
showing  the  Nature  of  the  Evidence  and  the 
Advantages  of  the  Study.  London,  1835,  8°. 
(4  eds.in  1835,  and  several  later  eds.)  —  Re- 
printed, New-York,  1835,  12o.     H. 

Also  in  Vol.  VI.  of  his  Works,  Lond.  1856,  sm.  8». 
n.  —  A  French  translation,  by  J.  C.  Tarver,  Paris, 
1835,  80 ;  German,  by  J.  Sporschil,  with  the  title :  — 
"  Gott  und  Uusterblichkeit  aus  dem  Standpuncte 
der  natiirlicheu  Philosophie  und  ihrer  Beweiskraft," 
Leipz.  1833,  8o.  This  was  reviewed  by  C.  F.  Goschel 
in  the  Jahrb.  f.  wiss.  Kritik  for  Feb.  1836,  coll.  263- 
280.  (JSr.)  —  Part  I.  Sect.  V.  treats  of  the  Immateriality 
and  Immortality  of  the  Soul.  See  also  Notes  I.,  "  Of 
the  '  Systeme  de  la  Nature,'  and  the  Hypothesis  of 
Materialism;"  VII.,  "Of  the  Ancient  Doctrine  of 
the  Immortality  of  the  Soul,"  and  VIII.,  "  Of  Bp. 
Warburton's  Theory  concerning  the  Ancient  Doctrine 
of  a  Future  State."     See  Nos.  276,  277,  279,  280. 

1092.  £bers1>acli,  Christian  Heinrich.  Leer- 
redenen  over  het  geloof  aan  onze  onsterfelijk- 
heid,  enz.  Uit  het  Hoogduitsch,  durch  J.  M. 
L.  Roll.    Amsterdam,  1835,  8o.  fl.  5.50. 

1093.  [Farlin,  J.  Warren].  A  Primer  on  the 
Origin  of  Knowledge;  illustrating  the  First 
Principles  of  Reasoning,  by  a  Public  Discus- 
sion between  a  Sceptic  and  a  Common  Sense 
Man;  affording  a  Proof  of  the  Soul's  Natural 
Immortality.  Saratoga  Springs,  1835, 12o.  pp. 
86.    H. 

1094.  Fortia  d'Urtoan,  A.  J.  F.  X.  P.  E.  S. 
P.  A.,  Marquis  de.  Essai  sur  I'immortalite 
de  I'ame  et  sur  la  resurrection.  Paris,  1835, 
120.  pp.  iv.^  228. 

1095.  Croscliel,  Carl  Friedr.    Von  den  Bewel- 

sen  fiir  die  Unsterblichkeit  der  menschlichen 
Seele  im  Lichte  der  spekulativen  Philosophie. 
...    Berlin,  1835,  8o.  pp.  xxii.,  272.    B. 

Reviewed  by  0.  H.  Weisse  in  the  Theol.  Stud.  u. 
Krit.,  1836,  pp.  187-216  {If.),  and  by  Hinrichs  in  the 
Jahrh.  /.  wiss.  Kritik  for  April,  1836,  coll.  497-507. 
(H.)  Bretschneider  refers  also  to  Grulich's  essay  in 
the  Allgem.  Kirchenzeitung  for  1835,  Nr.  55-57. 

1096.  Gilnther,  Ant.  Thomas  a  Scrupulis. 
Zur  Transfiguration  der  Personlichkeits-Pan- 
theismen  neuester  Zeit.  Wien,  1835,  8o.  (20 
sh.) 

1097.  Stange,  C.  A.  Ein  Blick  in  das  Jen- 
seits  ...     .     Berlin,  1835,  8o.  (5  sh.) 

1098.  Muller,  Juliu.s.  Weisse's,  Goschel's  und 
Ficlite's  Abhandlungen  und  Recensionen,  dii! 
Lehre  vou  der   Unsterblichkeit    betreflend: 


1099 


SECT.  I.— COMPREHENSIVE  WORKS. 


1133 


recensirt.  (Theol.  Stud.  u.  Krit,  1835,  pp. 
703-794.)    H. 

1099.  Beckers,  Hubert.  Ueber  Carl  Friedrich 
Goschers  Versuch  einea  Erweises  der  person- 
lichen  Unsterblichkeit  vom  Standpunkte  der 
Hegel'schen  Lehre  aus.  Nebst  einem  Anhange 
liber  die  Anwendung  der  Hegel"  schen  Methode 
auf  die  Wissenschaft  der  Metaphysik.  ... 
Hamburg,  1836,  S".  pp.  vi.,  95.    D. 

1100.  Brave,  J.  Sterven  en  herleven.  Jets 
tot  bestuur  en  troost  op  den  weg  naar  het 
graf.  Nieuwe  uitg.  Amst.  (1836,)  1842,  8°. 
Jl.  1.50. 

1101.  Kngelmann,  C.  F.  A.  Die  schonste 
Ostergabe.  Ganz  kurze  und  deutliche  Beweise 
fiir  die  Unsterblichkeit  der  menschlichen 
Seele.  . . .    Leipzig,  1836,  16°.  (5  sh.) 

1102.  [Fecliner,  Gust.  Theodor].  Das  Buch- 
lein  vom  Leben  nach  dem  Tode.  Von  Dr. 
Mises.  No.  VI.  ...  Dresden,  1836,  16o.  pp. 
50.    H. 

A  Dutch  translation,  Groningen,  1838,  8o, 

1103.  Fellowes,  Robert.  The  Religion^ the 
Universe :  with  Consolatory  Views  of  a  Future 
State ;  and  Suggestions  on  the  most  Beneficial 
Topics  of  Theological  Instruction.  ...  2d  Ed. 
London,  (.  .)  1836,  12o.  pp.  xxui.,  240     H. 

1104.  Ooscliel,  Carl  Friedr.  Die  siebenfaltige 
Osterfiage.  . . .     Berlin,  1836,  So.  (3J  sh.) 

1105.  Harlin,  Sam.  Unsere  Ansprliche  auf 
Fortdauer  nach  dem  Tode  vor  dem  Forum  des 
gesunden  Menschenverstandea.  . . .  Stutt- 
gart, 1836,  80.  pp.  76. 

1106.  Huffell,  (Joh.  Jac.)  Ludw.  Die  Unsterb- 
lichkeit, Oder  die  personliche  Fortdauer  des 
Mensehen  nach  dem  Tode,  aufs  Neue  beleuch- 
tet  . . .  .  2e,  verbesserte  Auflage.  Carlsruhe, 
(1836,)  1838,  80.  pp..vii.,  163.     F. 

1107.  [Smith,  Elizur  Goodrich].  Natural  Evi- 
dences of  a  Future  Life.  [A  review  of  Bake- 
well.]  (Christ.  Quar.  Spectator  for  Dec.  1836  ; 
VIII.  556-577.)    H. 

1108.  Wohlfartli,  Joh.  Friedr.  Theodor. 
Triumph  des  Glaubens  an  Unsterblichkeit 
und  Wiedersehen  iiber  jeden  Zweifel.  ...  2e 
. . .  vermehrte  Aufl.  Rudolstadt,  (1836,)  1842, 
12°.  pp.  viii.,  292. 

1109.  Der  Tempel  der  Unsterblichkeit  oder 

neue  Anthologie  der  wichtigsten  Aussprliche 
besonders  neuerer  Weisen  liber  personliche 
Fortdauer  und  Wiedersehen.  . . .  Blankeu- 
hain,  1837,  So.  (16  sh.) 

1110.  Conradl,  Kasimir.  Unsterblichkeit 
und  ewiges  Leben.  —  Versuch  einer  Entwicke- 
lung  des  Unsterblichkeit  der  menschlichen 
Steele  ...    .    Mainz,  1837,  8o.  pp.  x.,  156.    D. 

Reviewed  bv  J-  E.  Erdmann  in  the  Jahrb.f  wiss, 
Kritik  for  May   1838,  coll.  797-805.     B 

1111.  Damste,  R.  Geschiedkundige  beschou- 
wing  van  het  geloof  aan  een  leven  na  dit 
leven.  Eene  voorlezing.  Groningen,  1837, 
So.  Jl.  0.50. 

1112.  Haupt,  Karl  Aug.  Friedr.  Religion  oder 
Gott  Tugead  und  Unsterblichkeit,  dargestellt 
...  .  2«  verbesserte  und  vermehrte  Aufl. 
Leipzig,  (1837,)  1843,  8o.  pp.  xii.,  258. 

1112*.  Ainslle,  Robert.  Reasons  for  the  Hope 
that  is  in  us.  A  Series  of  Essays  on  the  Evi- 
dences of  Natural  and  Revealed  Religion,  the 
Immortality  of  the  Soul,  &c.  London,  1838, 
320. 

1113.  Bartliolmess,  Christian  (J.  Wilhelm), 
Examen  critique  des  preuves  de  I'immortalite 
de  I'ame.     1838. 

1114.  [Hammett,  George  A.].  A'Dissertation 
on  the  Natural  Evidence  against  a  Future 
State.  . . .    New-York,  1838, 12o.  pp.  46. 


1115.  Immortality  of  the  Soul.  [Its  natural 
evidences.]  {Christian  Rev.  for  Sept.  1838; 
III.  365-379.)     H. 

1116.  Philosopliy  of  Death  and  the  Future 
Life.    London,  1838,  32o.  Is.  M. 

1117.  Trent owski,  Bronislaw  Ferd.  De 
Vita  Hominis  iEterna.  Commentatio  Adno- 
tationibus germanis illustrata  ...  .  Friburgi 
Brisigavorum,  1838,  So.  pp.  85. 

1118.  Aehli,  Joh.  Peter.  Die  Unsterblichkeit 
der  menschlichen  Seele  und  ihr  Zustand  jen- 
seits  des  Grabes.  Eine  Untersuchung  fur  ge- 
bildete  Leser  in  Briefen.  ...  Zurich,  1839, 
So,  pp.  viii.,  224. 

A    Dutch  translation,    Deventer,   1841,    8o.     See 
Freude.  Wegtceiser,  I.  417-420. 

1119.  Immortality- :  a  Poem.  In  Six  Books. 
London,  1839,  largo  12o.  pp.  200.     G. 

1120.  Immortalite  (De  1')  de  I'ame,  ou  quel- 
ques  autres  reflexions  qiie  j'ai  ajoutees  h,  celles 
que  je  reproduisis  en  1833,  snr  le  meme  Bujet. 
Paris,  1839,  So.  pp.  20. 

1121.  Niirnljerger,  Jos.  Chr.  Emil.  StilU 
LebeB|»  oder  iiber  die  Unsterblichkeit  der 
Seele.  Briefe  an  eine  Freundin.  Kempten, 
1839, 12o.  pp.  271.  — 2e  Aufl.,  ijud.  1S42. 

See  Freude.  Wegweiser,  I.  414,  iW. 

1122.  Zamorti  Hercules,  des  ungarischen 
Edelmanns,  Theosebi^che  Muthmassungon. 
iiber  Gottheit,  Geis^fefwirkung,  MenschheiS 
Unsterblichkeit  und  Fiirsehung.  Veroff"ent- 
licht  durch  M.  v.  Schoeler.  Berlin,  1839,  So. 
(13i  sh.) 

1123.  Cra1>l>e,  George,  Vicar  of  Bredjidd. 
(Son  of  the  Poet.)  An  Outline  of  a  System 
of  Natural  Theology  ...  .  London,  1840,  8o. 
pp.  xvi.,  448.     BA. 

Part  II.  pp.  235-448,  "  Proof  of  a  Future  State." 

1124.  Oroos,  Friedr.  Meine  Lehre  von  der 
personlichen  Fortdauer  des  menschlichen 
Geistes  nach  dem  Tode.  Neu  bearbeitet.  . . . 
20  Aufl.    Mannheim,  (1840,)  1841, 16o.  pp.  51. 

1125.  Der  Zwiefache,  der  aussere  und  der 

innere  Mensch. — Als  zweiter  Theil  der  Schrift : 
"  Meine  Lehre  von  der  personlichen  Fortdauer 
...     ."     Mannheim,  1846, 12o.  pp.  52. 

1126.  Das  Dasein  Gottes.    Seitenstuck  zu 

dem  Schriften:  "  Meine  Lehre  von  der  person- 
lichen Fortdauer  ...  ."  Mannheim,  1841, 
160.  pp.  56. 

1127.  Kerndorfer,  Heinr.  Aug.  Athanasia, 
Oder  BeweisgrUnde  tiber  Dasein  Gottes  und 
Unsterblichkeit  der  menschlichen  Seele.  Qued- 
linburg,  1840, 12o.  pp.  121. 

1128.  Klencke,  Herm.  Der  Sterbende  und 
seine  Zukunft.  Blicke  in  die  letzte  Erden- 
stunde  und  das  Jenseits  des  Mensehen.  Phy- 
siologische  Gabe  an  freidenkende  Gebildete 
...    .    Leipzig,  1840, 16o.  pp.  vi.,  106.    F. 

1129.  Tramblet,  Godefroi.  Reflexions  phi- 
losophiques  et  morales  sur  le  rapport  de 
I'homme  avec  la  divinity,  sur  I'amitig,  sur 
rimmortalite  de  I'Sme.  . . .  Paris,  1840,  IS*. 
(1  sh.) 

1130.  Becker,  F.  Nouvelles  preuves  phy- 
siques et  morales  de  I'existence  de  Dieu  et  d© 
I'immortalite  de  I'&me.  Paris,  1841,  32o, 
m  sh.) 

1131.  Cl&anning,  William  EUery,  D.D.  Im- 
mortalitv.  [Sermon  on  2  Tim.  i.  10.]  {WorkSy 
Boston,  i841, 12o,  IV.  169-182.)    H. 

1132.  Ueber  Unsterblichkeit.  ...    Aus  dem 

Englischen  iibersetzt  und  mit  einem  Vor- 
worte  von  Dr.  Sch licking  zu  Bremen.  Bremen, 
1844,  80.  pp.  24. 

1133.  Cluatel,  Ferd.  Francois,  the  AbM.  Dis- 
cours  sur  I'immortalite.  Mars  1841,  Paris, 
1841,  80.  (1  sh.) 

727 


1134 


CLASS  in.  — DESTINY  OF  THE   SOUL. 


1162 


1134.  Pisclier,  Carl  Philipp.  Versuch  einer 
■wissenscbaftlichen  Begrlindung  der  Idee  der 
Unsterblichkeit.  (Ficbte's  Zeitschr.f.  Philos., 
1840,  VI.  1-46;  1841,  VII.  46-79.)    H. 

1135.  Haugliton,  Eev.  G.  D.  On  Sex  in  the 
World  to  Come,  an  Essay  ...  .  London,  1841, 
12°.  pp.  vii.,  333.    F. 

Maintains  that  "  there  is  a  sex  in  souls,  and  that 
this  distinction  is  in  its  nature  eternal." 

1136.  Jenny, .  Die  Hoffnung  des  Christen 

ilber  den  Griibern,  oder  Sammlung  der  zartes- 
ten  Bliithen  iiber  Tod,  Unsterblichkeit  und 
Wiedersehen,  aus  alien  Zeiten,  Volkern  und 
Religionen.    Gmund,  1841,  S°.  (6i  sh.) 

1137.  Mlclielet,  Carl  Ludw.  Vorlesungen 
tiber  die  Perscinlichkeit  Gottes  und  Unsterb- 
lichkeit der  Seele,  oder  die  ewige  Personlich- 
keit  des  Geistes.  ...  Berlin,  1841,  8°.  (20^ 
sh.) 

1138.  Grog, .  De  la  personnalitfi  de  Dieu  et 

de  I'immortalite  de  I'ame.  —  Exanien  de  quel- 
ques  resultats  de  la  philosophic  allemande  par 
Gros,  Dr.     Berlin,  1S41,  S".  pp.  vi.,  134  +.    F. 

In  opposition  to  Michelet. 

\138».  Preuves  d'un  autre  monde,  fondles 
sur  la  nature,  la  philosophie,  I'histoire  et  la 
religion.     U^ris,  1841, 18o.  (5  sh.) 

A  Spanish  translation,  with  the  title,  "  Kxistcncia 
del  oti'o  mondo,  demostrada,"  etc.  Madrid,  1841  ?  8"  ; 
an  Italian  translation,  entitled  "  Prove  dl  un  altro 
mondo,"  etc.  2da  ed.,  Milano,  1841,  8°.  This  purports 
to  be  "  Trailuzioiie  dal  francese  di  L.  M." 

1139.  Strauss,  David  Friedr.  Die  christliche 
Glaubenslelire  in  ihrer  geschichtlichen  Ent- 
wicklung  und  im  Kanipfe  mit  der  modernen 
Wissenschaft  dargestellt  ...  .  2  Bde.  Tu- 
bingen, 1840-41,  8o.    H. 

Vol.  II.,  pp.  627-739,  contains  an  historical  and 
critical  review  of  the  doctrine  of  the  future  life  as  it 
has  been  held  in  the  Christian  church,  and  of  modern 
philosophical  theories  respecting  immortality.  Strauss 
regards  the  doctrine  of  a  future  life  as  "  the  one  great 
enemy  which  speculative  criticism  has  to  combat,  and, 
if  possible,  to  vanquish."    See  Nos.  1141, 1252*. 

1139a.  Wild,  C.  A.  Der  Vernunftglaube  ... 
begrlindet  auf  eine  naturphilosoi)hische  Be- 
trachtung  des  Universunis  zur  Ueberzeugung 
von  Gott  und  Unsterblichkeit  des  Geistes. 
Leipzig,  1841,  8°.  (4  sh.) 

1140.  Ame  (L').  Entretiens  de  famille  sur  son 
existence,  son  origine,  sa  spiritualite,  . . .  son 
immortalite  ...  par  M.  ***.  3e  ed.  Lille, 
(1842,  52,)  1861,  120.  pp.  228. 

1141.  Bnolb,  Ch.  Reflexions  sur  la  Dogniatique 
de  Strauss.    Lyon,  1842,  8o.  pp.  27.     D. 

The  larger  part  of  this  well- written  essay  (ilrst  publ. 
in  the  "  Revuedu  Lyonnais")  is  an  answer  to  Strauss's 
attack  on  the  doctrine  of  immortality. 

1142.  Floss,  Heinr.  Jos.  De  Animorum  Im- 
mortalitate.    Coloniae,  1842,  8".  (8  sh.) 

1143.  Geisse,  Herm.  Friedr.  Forschungen 
iiber  die  Unsterblichkeit  aus  dem  Standpunkte 
der  Philosophie.  ...  2«  Auflage.  (Marburg, 
1842,)  Cassel,  1850,  8°.  pp.  viii.,  250. 

1144.  Jonas,  S.  F.  Die  Seele  ist  unsterblich ! 
Bewiesen  aus  der  Weltweisheit,  den  Wunder- 
werken  des  Schopfers,  insbesondere  aus  dem 
Gebiete  der  Astronomie  und  durch  moralische 
Ueberfiihrung.  . . .  Drei  Theile  mit  Kupfern. 
Be,  bedeutend  vermehrte  Auflage.  Kiel,  (1st 
ed.  1842,)  1850,  Fo.  pp.  310  -f .     F. 

In  Danish,  Kjobenhavn,  1852,  8<> ;  andet  Opl.,  1854. 

1145.  Pietri,  Constantin  de,  the  Ahhe.  De 
I'cxistence  de  Dieu  et  de  rimmortalite  de 
l'S,me,  d'apres  les  sciences  physiques  et  mo- 
rales.   Nouvelle  ed.  Paris,  1842,  8°.  (18^  sh.) 

1146.  liOtt,  Friedr.  Carl.  Herbarti  de  Animi 
Immortalitate  Doctrina.  Gottingae,  1842,  4o. 
(6i  sh.)  15  gr. 

1147.  Afzelius,  Pet.  Wilh.  Num  possit  ex 
Philosopliia  Hegeliana  in   Usum    Religionis 

728 


Christianae  Animi  Iinmortalitas  probari  Dis- 
quisitio  ...     .    Upsal.  1843,  8".  pp.  43,  8. 

1148.  Alexius,  H.  J.  Tod  und  Grab,  Unsterb- 
lichkeit und  Wiedersehen.  Eine  Gedanken- 
folge  der  besten  Schriftsteller  aller  Zeiten 
und  Volker.  , . .    Coin,  1843, 12o.  pp.  406. 

1149.  Gray,  Joshua  T.  Immortality :  its  real 
and  alleged  Evidences:  being  an  Endeavour 
to  ascertain  how^  far  the  Future  Existence  of 
the  Human  Soul  is  discoverable  by  Reason. 
2d  Ed.,  revised  and  enlarged,  vt^ith  Observa- 
tions on  Future  Punishment.  ...  London, 
(1843,)  1847,  80.  pp.  iv.,  70.    BA.,  G. 

"  A  very  original  treatise,  every  page  of  which 
evinces  the  presence  of  an  able  reasoner."  —  Kitto's 
Journ.  of  Sac.  Lit.,  I.  389. 

1149a.  Holty,    — '-,    and   Kastner,  . 

Unsterblichkeit  und  Jenseits,  oder  geistige 
Fortdauer  und  Wiedersehen  nach  dem  Tode. 
Die  unwiderltgbarsten  Grtinde  dafur.  . . . 
Rottenburg,  1843, 16o.  (5^  sh.) 

1150.  Immortality  of  Thought.  {Christian 
Bev.  for  March  1843;  VIII.  64-77.)    H. 

1151.  Martineau,  James.    Immortality. 
The   12th    Discourse   in  his  Endeavours  after  the 

Christian  Life,  1st  Series,  Lnndon,  1843,  8".  See 
also  a  sermon,  "  Great  Hopes  for  Great  Souls,"  in  his 
Endeavours,  etc.  2d  Series,  London.  1847,  8", 

1152.  R.  in  M.  Eigenes  und  Fremdes.  Astro- 
nomische  Reflexion  tiber  das  Seelen-Leben 
vor  und  nach  dem  Tode.  Ein  Vortrag  von  R. 
inM.    Berlin,  1843,  80.  pp.  32.  I 

1153.  Sammter,  A.  Die  Unsterblichkeit  un- 
serer Person, wisscnschaftlichbeleuchtet  ...  . 
Liegnitz,  1843,  8o.  pp.  viii.,  80. 

1154.  Tliouglits  on  Immortality.  {Knicler- 
backer  for  Nov.  1843;  XXII.  395-401^    H. 

1155.  Willjrand,  Joh.  Bcrnh.  Ueber  den 
Zusammenhang  der  Natur  mit  dem  Ueber- 
sinnlichem  und  wie  ein  grtindliches  Studium 
der  Natur  ...  auf  eine  Fortdauer  des  Men- 
schen  von  geistiger  Seite  ...  als  schlechthin 
nothwendig  hinweiset.  ...  Mainz,  1843,  8°. 
(3i  sh.) 

1156.  Ueber  das  Leben  und  seine  Erschei- 

nung  ...  .  [Supplementary  to  the  above.] 
Mainz,  1844,  8°.  (3^  sh.) 

1157.  Aul>ert,  Marius,  the  Ahhe.  Traite  de 
I'immortalite  de  I'ame,  avec  des  traits  histo- 
riques.    2^  6d.     Lyon,  (. . .)  1844, 18°.  pp.  180. 

1158.  Doring,  TIeinr.  (Joh.  Mich.)  Euthana- 
sia, oder  Beruhigung  im  Tode  durch  den 
Glauben  an  Unsterblichkeit.  Aussprtiche 
beriihmter  Schriftsteller.  ...  Berlin,  1844, 
8o.  pp.  xii.,  386. 

1159.  Peclit,  Chr.  L.  Ueber  die  Fortdauer 
des  menschlichen  Geistes,  in  Briefen.  Jlin 
Weihegeschenk  frommer  Frauen  und  Jittig- 
frauen  an  denkende  Manner  ...  .  Freiburg 
im  Breisgau,  1844,  8o.  pp.  vi.,  182. 

1160.  liC  Bauld  de  Nans,  C.  F.  J.  Finger- 
zeige  Uber  die  Ewigkeit  des  menschlichen 
Geistes,  gegriindet  auf  Erfahrungssatze  der 
Himmels- und Erdkunde  ...  .  Breslau,  1844, 
80.  pp.  X.,  68. 

1161.  Post,  Truman  Marcellus.  Evidence  from 
Nature  for  the  Immortality  of  the  Soul. 
{Amer.  Bibl.  Repos.  for  Oct.  1844;  2d  Ser. 
XII.  294-316.)    AB. 

See  No.  1227. 

1162.  Tafel,  Joh.  Friedr.  Imman.  Stipplement 
zu  Kant's  Biographie  und  den  Gesammtaus- 
gaben  seiner  Werke,  oder :  die  von  Kant  ge- 
geben  Erfahrungsbeweise  fUr  die  Unsterblich- 
keit und  fortdauernde  Wiedererinnerungs- 
kraft  der  Seele,  durch  Nachweisung  einer 
groben  Falschung  in  ihrer  Unverfalschtheit 
wieder  hergestellt;  nebst  einer  Wiirdigung 
seiner   frliheren   Bedenken   gegen  —  so    wie 


1163 


SECT.  I.  — COMPREHENSIVE  WORKS. 


1194 


seiner  spStern  Vernvinftbeweise  fUr  —  die  XJn- 
sterblichkeit.     Stuttgart,  1845,  8°.  (4  sh.) 
1163.  Mamianl  della  Rovere,  Terenzio, 
Count.    Mario  Pagano  ovvero  della  immorta- 
lity, dialogo.     Parigi,  1845,  8°.  pp.  92. 

Also,  with  the  substitution  of  "  anima"  for  "im- 
mortalita"  in  the  title,  in  his  Dialoghi  di  scienza 
prima,  I.  553-638,  Parigi,  1846,  8».  (B.)  For  a  criti- 
cism of  Maniiani's  o  priori  arguments  for  the  doctrine 
of  immortality,  see  IJebrit,  Hist,  des  doctrines  philos. 
dans  Vltalie  eontemporaine,  Paris,  1859,  18",  pp.  160- 
164.  (D.)  Debrit  highly  praises  the  style  of  Mami- 
ani's  Dialogues,  thinking  them  not  unworthy  of  com- 
parison with  those  of  Plato. 

116i.  [Buckingliam,  Edgar].  Arguments 
for  Inuuortality.  {Christian  Exam,  for  May, 
1846 ;  XL.  349-383.)     H. 

1165.  Curtmann,  Wilh.  J,  G.  Die  Rathsel 
des  Lebens,  ein  Versuch.  I.  Jenseits.  Darm- 
stadt, 1846,  80.  (113  sh.) 

1165*.  Deryaux,  Antoine.  Reflexions  sur 
Torgani-sation  vegetale  et  animale,  la  trans- 
formation des  matieres,  I'immortalite  de  Fame, 
etc.  Avec  2  planches.  Vienne,  1846,  So.  pp. 
64. 

1166.  De-ws,  Thomas.  Letters  on  the  Philo- 
sophical Evidences  of  a  Future  Life.  London, 
1846, 120.  pp.  69. 

Praised  in  the  British  Quar.  Rev.  V.  273. 

1167.  Mignot,  Timothee,  the  Abbe.  L'homme, 
vice,  vertu,  immortalite,  on.  Si  I'ame  humaine 
n'est  pas  immortelle,  la  vertu  n'est  qu'une 
chimfere.  ...    Evreux,  1846,  So.  7/r. 

1168.  Parker,  Theodore.  A  Sermon  of  Im- 
mortal Life:  preached  ...  Sept.  20th,  1846 
...  .  Boston,  1846,  So.  pp.  32.  H.—Uh  ed., 
ibid.  1855,  12o.    B. 

1169.  Robinson,  Phinehas.  Immortality,  a 
Poem,  in  ten  Cantos.  New  York,  1846,  12o. 
pp.  411. 

Praised  In  the  New  Englander  for  July,  1847 :  V. 
478. 

1170.  Steinliau8er,W.  Unsterblichkeit  im 
Bunde  einer  ligbtgerechtenWelt-  und  Gottes- 
anscbauung,  begriindet  im  materiellen  Weeen 
der  Natur.  . . .    Berlin,  1846,  So.  (10  sh.)  16  ^rr. 

1171.  Ulilicli,  Leberecht.  DaskiinftigeLeben 
fiir  Zweifler.  Osterpredigten  1846.  ...  Mag- 
deburg, 1846,  So.  pp.  28. 

1172.  Boucliitte,  Louis  Firmin  Herve.  De 
la  persistance  de  la  personnalite  apres  la 
mort,  [First  memoir.]  [Mimoires  de  VAcad. 
Roy.  des  Sci.  Mor.  et  Pol.  de  VInstitut  de 
France,  Savants  JStrangers,  1847,  4o,  II.  621- 
687.)    H. 

For  the  second  and  third  memoirs,  wliich  are  his- 
torical, see  Nos.  560,  560*. 

1173.  Feuerbacli,  Ludwig.  Gedanken  liber 
Tod  und  Unsterblichkeit.  Leipzig,  1847,  8o. 
pp.  vii.,  408.  (Bd.  III.  of  his  Sdnimtliche 
Werke.)    H. 

Containing  his  "  Todesgedanken,"  1830;  "Eeim- 
verse  auf  den  Tod,"  l&AO;  "  Satyrisch  theologi- 
sche  Distichen,"  1830;  ''Der  SchriftstcUcr  und  der 
Mensch,"  1834;  and  "  Die  Unsterblichkeitsfrage  vom 
Standpunkt  der  Anthropologie,"  1846.  Feuerbacli 
denies  the  doctrine  of  immortality. 

1174.  [Franck,  Adolphe].  Art.  TmmortalitS 
in  the  Dictionnaire  des  sciences philnsophiques, 
III.  223-232,  Paris,  1847,  So.     H. 

See  also  the  articles  Ame  and  Spiritualisme. 

1175.  Wirth,  Jul.  Ulrich.  Die  Lehre  von 
der  Unsterblichkeit  des  Menschen  nach  ihren 
letzten  Principien  dialektisch  entwickelt. 
(Fichte's  Zeitschr.  f.  Philos.,  1847,  XVII.  38- 
93;  XVIII.  17-46,  202-233.)     H. 

1176.  Laible,  Charles  Guillaume  £douard. 
Critique  de  la  doctrine  de  Kant  sur  I'immor- 
talite de  I'ame.  These  ...  .  Strasbourg, 
1848,  So.  (li  sh.) 

1177.  Pearson,   Henry  B.    A  Discourse  on 


the  Immortality  of  the  Soul,  delivered  ... 
April  30,  1848.    Boston,  1848,  8°.  pp.  31.    H. 

1178.  Physiology  (The)  of  Immortality. 
London,  1848,  24".  pp.  74. 

1179.  Strack,  Imm.  Unsterblichkeit  und 
Wiedersehen.  In  Briefen  an  einen  um  seine 
Geli^ebte  trauernden  Freund;  zur  Beruhigung 
fUr  solche,  die  an  Grabern  weinen.  Alten- 
burg,  1848,  8o.  pp.  136. 

1180.  Cliace,  Geo.  I.  Of  the  Natural  Proofs 
of  the  Immortality  of  the  Soul.  {Biblioth. 
Sacra  for  Feb.  1849;  VI.  48-75.)    H. 

1181.  Drossbacb,  Max.  Wiedergeburt,  oder: 
Die  Liisung  der  Unsterblichkeitsfrage  alif 
empirischem  Wege  nach  den  bekannten  Natur- 
gesetzen.    Olmiitz,  1849,  So.  pp.  vii.,  56. 

1182.  Gumposcb,  Viktor  Philipp.  Die  Seele 
und  ihre  Zukunft.  Untersuchungen  Uber  die 
Unsterblichkeitslehre.  St.  Gallen,  1849,  8o. 
PP.174+.     F. 

1183.  Kerntlorfer,  Ileinrich  August,  and 

tBergk,  Job.  Adam].  Athanasia,  oder  das 
5uch  vom  Wiedersehen,  Dasein  Gottes,  und 
Unsterblichkeit  der  menschlichen  Seele.  Von 
Dr.  H.  Kerndorfer  und  Dr.  Heinichen  [J.  A. 
Bergk].  2e  Aufl.  Quedlinburg,  1849,  So.  pp. 
iv.,  130. 

See  Nos.  1127  and  3645. 

1184.  Ne-vrman,  Francis  William.  The  Soul, 
its  Sorrows  and  its  Aspirations;  an  Essay 
towards  the  Natural  History  of  the  Soul,  as 
the  True  Basis  of  Theology.  ...  6th  Ed. 
London,  (1st  ed.,  1849,)  1858,  12o.  pp.  xii.,  162. 
H. 

Ch.  VI.,  pp.  135-147,  treats  of  "  Hopes  concerning 
Future  Life." 

1185.  Cassels,  Walter  R.  Eidolon;  or.  The 
Course  of  a  Soul ;  and  other  Poems.     London, 

1850,  sm.  So.  pp.  252. 

1186.  Jones,  Warren  G.,  and  Tnrner, 
Joseph.  Is  Man  Immortal?  Report  of  a 
Discussion  held  in  ...  South  Glastenbury, 
Conn.,  ...  January  30  and  31, 1850.  ...  Hart- 
ford, 1850,  So.  pp.  72. 

1186*.  Kennedy,  Edward  Shirley.  Thoughts 
on  Being;  suggested  by  Meditations  upon  the 
Infinite,  the  Immaterial,  and  the  Eternal. 
London,  1850,  So.  pp.  xv.,  301.    B. 

1187.  Seidel,(Traugott)  Leberecht.  DasLeben 
des  Geistes  nach  dem  Tode  des  Korpers.     Aus 
der  Natur  des  Geistes    selbst    erwiesen, 
Dresden  [1850  ?]  So.  pp.  20.    F. 

1188. Fortsetzung.    Teplitz,  [1852,]  So.  pp. 

30.    F. 

1189.  IVeigelt,  Geo.  Die  falsche  und  die 
wahre  Unsterblichkeit  der  Seele,  erlautert  iu 
sechs  Predigten.    Hamburg,  1850,  8o.  pp.  96. 

1190.  Fechner,  Gust.  Theodor.  Zend-Avesta 
Oder  die  Dingo  des  Himmels  und  des  Jenseits. 
Vom  Standpunkt  der  Naturbetrachtung.  3 
Bde.     Leipzig,  1851,  So. 

See  Leipz.  Jiepert.,  1852,  XXXVII.  82-85.    H. 
1190*.  Giiizot,  Frangois  (Pierre  Guillaume). 
Meditations  et  etudes  morales  ...     .     Paris, 

1851,  So.  — 30  ed.,  ibid.  1853. 

Contains  an  essay  on  the  immortality  of  the  soul. 

1191.  Hammond,  Jabez  D.  On  the  Evidence, 
independent  of  Written  Revelation,  of  the 
Immortality  of  the  Soul.  An  Address  de- 
livered . . .  February  28, 1850.  Albany,  1851, 
So.  pp.  23.    H. 

1192.  liife  and  Immortality.  (Westminster 
Mev.  for  Oct.  1851 ;  LVI.  168-228*.)    H. 

1193.  Rudolpli,  II.  G.  Von  der  sogenannteu 
Unsterblichkeit  der  Seele.  . . .  Breslau,  1851, 
12o.  pp.  vi.,  50. 

1194.  "Widenmann,  Gust.  Gedanken  tiber 
die  Unsterblichkeit  als  Wiederholung  des  Er- 

729 


1195 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


1229 


denlebens.    [Prize  Essay.]    Wien,  1851,  120. 
pp.  xii.,  96. 

1195.  Dods,  John  Bovee.  Immortality  Trium- 
phant. The  Existence  of  a  God  and  Human 
Immortality  philosophically  considered,  and 
the  Truth  of  Divine  Revelation  substantiated. 
New  York,  1852,  12o.  pp.  216. 

1196.  Immortality.  {Church  of  Eng.Quar. 
Rev.  for  .July,  1852.) 

1197.  Jones,  Charles  William.  A  Poetical 
Essay  on  the  Immortality  of  the  Soul  ... 
[with]  other  Poems.  London,  1852,  18°.  pp. 
72. 

1198.  Meyer,  Joseph.  Das  grosse  Conversa- 
tions-Lexicon far  die  gebildeten  Stande.  Art. 
Unsterblichkeit.  (2^  Abth.  XIII.  210-223; 
Hildburghausen,  1852,  8o.)    B. 

1199.  NyWseus,  Axel.  De  Immortalitate 
Animi  Apliorismi.  Praes.  Axel  Nybla?us  . . . ; 
resp.  A.  0.  0.  Berglund  [et]  U.  A.  K.  J.  Marcks 
von  WUrtemberg.    Upsalias,  1852,  S".  pp.  10. 

1200.  Ritter,  Ileinr.  Unsterblichkeit.  Leip- 
zig, 1852,  So.  pp.  70. 

1201.  Uugterbllclikeit  (Die)  des  Geistes 
und  das  Wicdersehen.  —  Eine  Predigt  gehalten 
am  22.  August  iu  der  Kirche  zu  Pforta  bei 
Kosen.  . . .    Berlin,  1852,  8o.  pp.  40.     F. 

1202.  "Weicliard,  C.  Das  Jenseits,  eine  phi- 
losophisch-practische  Betrachtung  liber  das 
Leben  nach  dem  Tode.  . . .  Alsfeld,  1852,  8°. 
pp.  vii.,  88. 

1203.  Drofitsbacli,  Max.  Die  individuelle 
Unsterblichkeit  vom  monadistisch  metaphy- 
sischen  Standpuncte  aus  betrachtet.  OlmUtz, 
1853,  80.  pp.  08. 

1204.  Fichte,  Joh.  Gottlieb.  Ideen  liber  Gott 
und  Unsterblichkeit,  als  Nachtrag  zu  seinen 
"  Sammtlichcn  Werken."  (Zeilschriftf.  Fhil. 
u.philos.  Kritik,  1853,  XXIII.  204-223.)     H. 

1205.  Hesse,  W.  Briefe  liber  Unsterblichkeit 
und  die  I'fauder  unserer  Fortdauer.  . . .  Leii)- 
zig,  1853,  So.  pp.  viii.,  223. 

1206.  liudvvig,  Heinr.  Die  Unsterblichkeit 
Oder:  Ein  Blick  auf  die  Verbindung  des  Men- 
schen  mit  dor  Erde  und  mit  der  Gottheit. 
...  [Poems.]  Hannover,  1853,  16o.  pp.  iii., 
152. 

1207.  Keratry,  Augnste  Hilarion  de.  De 
Fame  hiimaine  et  de  la  vie  future.  Extrait 
de  la  Revue  contemporaine,  Livraison  du  15 
decembre.    Paris,  1853,  8o.  (2  sh.) 

1208.  Scliulz,  Arn.  Theod.  Die  Unsterblich- 
keit des  Menschen  im  Lichte  des  Denkens  und 
des  religiosen  Bcwusstseyns.  Mit  Riicksicht 
auf  den  heutigen  Stand  der  Naturforschung 
und  auf  antichristliche  Strebungen  des  Zeit- 
alters.  2e  ganz  umgearbeitete  ...  Aufl. 
Stralsund,  (1853,)  1858,  8o.  pp.  vi.,  37. 

1209.  SiiMderlioff,  Mart.  Aug.  Dielloffnung 
der  Unsterblichkeit  vom  Standpuncte  der 
Natur  betrachtet  ...  .  Nordhausen,  1853, 
80.  pp.  23. 

1210.  Tafel,  Joh.  Friedr.  Im.  Die  Unsterb- 
lichkeit und  Wiedererinnerungskraft  der 
Seele,  erwiesen  aus  Schrift,  Veruunft  und 
Erfahrung,  und  bestatigt  durcli  Erfahrungs- 
belege  aus  den  Schriften  der  griechischen  und 
romischen  Classiker  und  der  Christen  aus  den 
folgenden  Jahrhunderten  ...  .  (Besonderer 
Abdruck  aus  der  Wochenschrift  fiir  die  Er- 
neuerung  der  Kirche  von  1852  und  1853.)  Tu- 
bingen, 1853,  8o.  pp.  180. 

1211.  [Thayer,  Thomas  Baldwin].  Astronomy 
—  Immortality.  (Universalist  OMa?-.  for  Jan. 
1853 ;  X.  1-17.)    H. 

1212.  Vincent,  Geo.  Giles.  An  Inquiry  into 
the  Evidence  to  be  found  in  Human  Nature 

730 


of  a  Future  State.    London,  1853,  8o.  pp.  105. 
G. 

1213.  [Emerson,  George  H.].  Personal  Iden- 
tity with  reference  to  the  Future  Life.  ( Uni- 
versalist Quar.  for  Oct.  1854;  XI.  407-418.)  H. 

1214.  Simpson,  A.  Prize  Essay  on  the  Im- 
materiality of  the  Mind  and  the  Inmiortality 
of  the  Soul.  Northampton  (Eng.),  1854,  8o 
pp.23. 

1215.  "Wagner,  A.  E.  Tier  Vortrage  liber 
die  Unsterblichkeitsfrage.  Stettin,  1854,  8o. 
pp.  57. 

1216.  Borellus,  Joh.  Jak.  Menniskans  Na- 
turlif  i  dess  ForhSUande  till  det  andliga  Lifvet. 
Popularfilosofiskt  Forsok.  Stockholm,  1855, 
80.  pp.  52. 

1217.  Drossbacli,  Max.  Das  Wesen  der 
Naturdinge  und  die  Naturgesetze  der  indi- 
viduellen  Unsterblichkeit.  Olmutz,  1855,  8o. 
pp.  32. 

1218.  F.,  S.  V.  Phonix  oder  Rapport  der  Seelen 
zwischen  dem  Diesscit  und  dem  Jenseit.  Be- 
leuchtet  durch  S.  v.  F.  Berlin,  1855,  8o.  pp. 
iii.,  75. 

1219.  Miiller,  Julius.  Unsterblichkeitsglaube 
und  AuferstehungshofTnung.  Ein  Vortrag 
...    .    Ilalle,  1855, 16o.  pp.  35.    D. 

1220.  Ricliter,  Friedr.  Vortrage  liber  die . 
persiinliche  Fortdauer,  zur  Vermittelung 
zwischen  naturwissenschaftlicher  und  theo- 
logischcr  Welt-Anschauung.  2®,  mit  vielen 
populairen  Erlauterungen  und  Quellen-Anga- 
ben  vermehrte  Aufl.  Hamburg,  (...)  1855, 
120.  pp.  xii.,  348.    F. 

1221.  Sla-wisclie  Philosophie,  enthaltend  die 
GrundzUge  aller  Natur-  und  Moralwissen- 
schaften  nebst  eincm  Anhang  liber  die  Wil- 
lensfreiheit  und  die  Unsterblichkeit  der  Seele. 
Prag,  1855,  8o.  pp.  xii.,  564. 

1222.  Goscliel,  Carl  Friedr.  Der  Mensch  nach 
Leib,  Seele  und  Geist  die-sseits  und  jenseits. 
...    Leipzig,  lJi56,  8©.  pp.  xii.,  116  -f.    D. 

1223.  Polak,  M.  S.  Die  Unsterblichkeits- 
frage, vermittelst  einer  ncuen  philosophischen 
Gruudlehre,  und  nach  vorliergegangener  Wi- 
derlegung  der  Grlinde  aller  materialistischen 
Schulen  beantwortet  ...  .  Mit  einem  Vor- 
wort  von  Dr.  Leutbecher.  Amsterdam,  1856, 
8o.  pp.  X.,  252. 

1224.  Reinbeck,  Emil.  Wirsindunsterblich! 
Unumstossliche  Beweise  fiir  die  Fortdauer  des 
Menschen  nach  dem  Tode  und  fUr  ein  Wieder- 
sehen  der  vorausgegangenen  Lieben  im  Jen- 
seits. ...  2e  Aufl.  Leipzig,  (1850,)  1861,  8o. 
pp.  iv.,  148. 

1225.  Seidel,  (Traugott)  Leberecht.  Das  auf 
natiirlichem,  nichtmystischem  Wege  erschlos- 
sene  Jenseits  ...  .  Teplitz,  1856,  So.  pp.  iv., 
172. 

1226.  Simon,  or  Simon-Suisse,  Jules. 
La  religion  naturelle.  3e  ed.  Paris,  (1st  ed., 
185(5,)  1857, 180.  pp.  xxxi.,  410.    H. 

Part  III.  of  the  work,  pp.  255-312,  treats  of  immor- 
tality. An  English  translation,  London,  1857,  sm.  8o. 
D. 

1227.  Storrs,  George.  Man's  Destiny.  Im- 
mortality: the  Arguments  from  Nature  and 
Scripture,  by  Rev.  T.  M.  Post,  D.D.,  of  St. 
Louis,  Mo.,  reviewed  ...  .  New- York,  1850, 
120.  pp.  155.     u. 

See  No.  1161. 

1228.  Briefe  Uber  die  Unsterblichkeit  der 
Seele,  mit  einem  Anhange  merkwUrdiger 
Traume,  Ahnungen  und  Erscheinungen  aus 
dem  Nachtgebiete  der  Natur.  Eriangen,  1857, 
8o.  pp.  v.,  249.    F. 

1229.  Biiliel,  Engl  von.  Aus  den  Alpen. 
Ueber  Gott,  Geist  und  Unsterblichkeit.  Nlirn- 
berg,  1857, 16°.  pp.  ii.,  149. 


1229a 


SECT.  I.  — COMPREHENSIVE  WORKS. 


1253h 


1229».  EsqulroS)  (Henri)  Alphonse.  La  Tie 
future  au  point  de  vue  socialiste.  Paris,  1857, 80. 

1230.  Fortlage,  Karl.  Ueber  die  Unsterb- 
lichkeitsidee  als  Verbindungsglied  zwisohsn 
Speculation  und  Naturwissensciiaft.  (Fichte's 
Zeitschrift  f.  Fhilos.,  1857,  XXXI.  209-221.) 
H. 

1230*.  Moreau,  L.  La  destiri^e  de  I'homme, 
ou  du  lual,  de  I'epreuve,  et  de  la  stabiiiti 
future.    Paris,  1857,  IS",  pp.  375. 

1231.  Orr,  John.  Theism :  a  Treatise  on  God, 
Providence,  and  Immortality.  London,  1857, 
80.  pp.  v.,  406.    B. 

1232.  Brandes,  Friedr.  Wir  werden  leben! 
Gesprach  iiber  Unsterblichkeit.  ...  Gottin- 
gen,  1858,  80.  pp.  vi.,  238. 

1233.  Drossbacii.,  Max.  Die  Harmonie  der 
Ergebnisse  der  Naturforschung  mit  den  For- 
derungen  des  menschlichen  Gemiithes  oder 
die  personliche  Unsterblichkeit  als  Folge  der 
atomistischen  Verfassung  der  Natur.  Leip- 
zig, 1858,  80.  pp.  xxvi.,  379.    H. 

1234.  Lavater,  Joh.  Kasp.  ...  Briefe  an  die 
Kaiserin  Maria  Feodorowna,  Gemahlin  Kaiser 
Pauls  I.  von  Russland,  Uber  den  Zustand  der 
Seele  nach  dem  Tode.  Nach  der  Original- 
handschrift  herausgegeben  von  der  kais. 
Sffentl.  Bibliothek  zu  St.  Petersburg.  St. 
Petersburg,  1858,  4».  pp.  70.     F. 

1235.  Mercier,  Lewis  P.  Considerations  re- 
specting a  Future  State  .. .  .  London,  1858, 
120.  pp.  222. 

1236.  Unnmstossliclie  Beweise  filr  die 
Unsterblichkeit  der  menschlichen  Seele,  nie- 
dergelegt  in  den  erhabensten  Gedanken  und 
Ausspriichen  der  hervorragendsten  Menschen 
aller  Zeiten  und  Nationen.  Naumburg,  1858, 
80.  pp.  111. 

1237.  Slemeliiilc, .    De  eeuwigheid  ont- 

huld  of  het  leveu  na  den  dood.  Beschouwin- 
gen  over  de  onsterfelijkheid.  Amsterdam, 
Siemdink,  1858,  8°.  JL  3.50. 

1238.  Geest-openbaringen  aan  het  sterfbed 

van  een  materialist.  Bevattende  eene  duide- 
lijke  verklaring  der  zieltoestanden  van  het 
mensch  voor,  gedurende  en  na  het  oogenblik 
van  den  doodstrijd;  benevens  de  verschillende 
invloeden  der  geesten  van  afgestorvenen  op 
de  handeliugen  der  menschen  ...  .  Amster- 
dam, 1859,  80.  pp.  viii.,  x.,  196. 

1239.  Damiron,  (Jean)  Philibert.  Souvenirs 
de  vingt  ans  d'enseignement  k  la  faculte  dee 
lettres  de  Paris  ou  Discours  sur^diversea  ma- 
nures de  morale  et  de  theodicee  ...  .  Paris, 
1859,  80.  pp.  Ixxviii.,  426.     H. 

The  first  and  second  Discours,  pp.  1-100,  are  "  De 
I'epreuve  comme  argument  de  rimmortalitS  de  ra.me," 
and  "S'il  y  aimmortalite  de  Tame,  quelle  doit  fetre 
cette  immortalit6  ?" 

1240.  Fry,  Henrietta  J.  Echoes  of  Eternity ; 
consisting  of  the  Writings  in  Prose  and  Verse 
of  the  most  distinguished  Divines  and  others. 
Ancient  and  Modern,  English  and  Foreign. 
London,  1859,  p.  80.  pp.  200. 

1241.  Galiin, ,  architect.    Consolation  du  \ 

genre  humain  et  preuves  de  Timmortalite  do 
rame.     Lyon,  1859,  80.  pp.  40. 

1242.  Gedacliten  over  het  eindelijk  lot  van 
den  mensch  ...  .  Amsterdam,  1859,  80.  pp. 
iv.,  35. 

1243.  Mortlock,  James  J.    Man,  hie  Creation, 

Preservation,  and  Immortality;  or.  Past,  Pre- 
sent, and  Future.     London,  1859, 120.  pp.  210. 

1244.  [Zaalberg,  J.  C.].  Het  leven  na  den 
dood,  philosophisch-metaphisische  verhande- 
ling  over  den  toestand  van  den  geest  na  zijne 
afscheiding  van  het  ligchaam,  door  den  schrij- 
ver  van  "  De  onsterfelijkheid  van  den  mensch 


natuurkundig  wijsgeerig  bevrezen,"  "Het 
magnetismus"  enz.  's  Gravenhage,  1859,  80. 
pp.  80.  •  '  * 

Comp.  Na.  4697. 

1245.  Ross,  John  LocKhart.  Man  considered  in 
relation  to  a  Present  and  Future  State  of 
Being.  . . .    London,  1859,  80.  pp.  330. 

1246.  Aiige,  Lazare.  Philosophie  de  la  re- 
ligion, ou  Solutions  des  problumes  de  I'exis- 
tence  de  Dieu  et  de  I'immortalite  de  I'homme 
...    .    Meaux,  1860,  80.  pp.  xxviii.,  475. 

1247.  Birth-Day  Souvenir  (The);  a  Book  of 
Thoughts  on  Life  and  Immortality,  selected 
from  Eminent  Writers.  Illuminated  and 
printed  in  Gold  and  Colours,  from  Designs 
by  Samuel  Stanesby.  London,  1860,  sq.  I60. 
12s.  U. 

1248.  Clmard,  J.  Ode  sacree  sur  I'immorta- 
lite de  I'ame.     Lyon,  1860,  80.  pp.  12. 

1249.  [Frencli,  William  R.].  What  shall  we 
be?  (Universalist  Quar.  for  April,  I860,  and 
Jan.  1861;  XVII.  167-176,  and  XVIII.  67-77.) 
S, 

1250.  Korodi,Ludw.  Die  Fortdauer  der  Seele. 
( Vierteljahrschriftf.  d.  Seelenlehre,  1860,  Nos. 
2,3.) 

1251.  Larroque,  Patrice.  Renovation  re- 
ligieuse  ...     .     Paris,  I860,  8".  pp.  374. 

In  Chaps.  III.  and  V..  pp.  95-127, 144-181,  the  author 
maintains  the  simplicity,  freedom,  and  immortality 
of  the  soul,  and  opposes  the  doctrine  of  eternal 
punishment. 

1252.  Nourrlsson,  J.  F.  Histoire  et  philo- 
sophie Etudes  ...  .  Paris,  1860,  I80.  pp.  xv., 
370. 

See  the  essays  "  De  I'ftme,"  pp.  300-324,  and  "  De 

la  vie  future,"  pp.  326-350. 

1252a.  Reville,   Albert.    La  dogmatique  de 

Strauss  au  chapitre  de  la  vie  future.   {Nouvelle 

Rev.  de  TheoL,  Strasbourg,  I860,  80,  V.  23-64.) 

H. 

See  No.  1139.  An  English  translation  la  J.  R. 
Beard's  Progress  of  Keligiou^  Thought  in  the  Prot. 
Church  of  France,  Lond.  1861,  8",  pp.  94-137.    H. 

1252''.  Treat,  Joseph.    God,  Religion,  and  Im- 
mortality :  an  Oration,  delivered  at  the  Paine 
Celebration  in   Cincinnati,    . . .   January  29, 
1860.  . . .    Cincinnati,  0.,  1860,  80.  pp.  63.    H. 
Denies  the  existence  of  God,  the  immortalitj  of 
the  soul,  and  all  moral  distinctions. 

1253.  "Welby,  Horace.  Mysteries  of  Life, 
Death,  and  Futurity:  illustrated  from  the 
Best  and  Latest  Authorities.  London,  1861, 
[1860],  160.  pp.  xvi.,  27,6. 

1253*.  Dumesnil,  Alfred.  L'immortalitS. 
Paris,  1861,  I80.  pp.  xii.,  396. 

1253i>.  Grattan,  Richard.  Considerations  on 
the  Human  Mind ;  its  Present  State  and  Fxiture 
Destination.     London,  1861,  80.  pp.  336. 

12530.  Mann,  Horace.  Twelve  Sermons:  de- 
livered at  Antioch  College.  Boston,  1861, 12o. 
pp.  314.    H. 

Sermon  XT.  (pp.  245-270)  is  on  Immortality. 

1253d.  Scliott,  Sigm.  Sterben  und  Unsterb- 
lichkeit. Eine  Studie.  Stuttgart,  1861,  80. 
pp.  H3i. 

1253e.  Immortality  and  Annihilation.  (^Bos" 
ton  Rev.  for  Sept.  1861 ;  I.  445-460.)    H. 

1253f.  Immortality  of  the  Soul.    {Danville 
Quar.  Rev.  for  March,  1861 ;  1. 115-133.)    H. 
Examines  the  arguments  of  Plato,  and  denies  that 
the  doctrics  can  be  proved  by  reason. 

12538.  Waville,  Ernest.  La  vie  eternelle,  sept 
discours  ...  .  Geneve,  also  Paris,  1861,  8°. 
pp.  viii.,  252. 

See  Westm.  Rev.  for  Oct.  1861,  p.  554. 

1253b.  Picard,  J.B.  R.   La  vie  future  prouv6e 
par  les  oeuvres  de  la  nature  et  les  observations 
de  la  science  ...    .    Paris,  1861,  80.  pp.  159. 
731 


1254 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


1274 


SECT.   II.— DOCTRINE   OF   THE   SOUL   AND   THE   FUTURE  LIFE 
AMONG  NATIONS  AND  SECTS  NOT  CHRISTIAN 

Jfote.  —  Most  of  the  works  under  this  section  are  historical ;  but  original  treatises  by  Oriental,  ancient 
■  Greek  and  Roman,  Jewish  and  Mohammedan  authors  are  also  placed  here. 

A.  — COMPREHENSIVE  WORKS. 


1254.  Sliarast&nl,  or  Shieristanl,  1074- 
1153.  Abu-'l-i'ath'  Muh'ammad  asch-Schah- 
rastani's  Religionspartbeien  und  Philosophen- 
Schulen.  Zum  ersten  Male  vollstandig  aus  dem 
arabischen  iibersetzt  und  mit  erklarenden  An- 
merkungeu  versehen  von  Dr.  Theodor  Haar- 
brucker.     2  Theile.     Halle,  1850-51,  8o. 

P'  Thell.  Die  muh'ammadanischen,  judlschen, 
chiistlichen  und  dualistischea  Religiouspartheien. 
pp.  XX.,  299. 

1I«  Theil.  Die  Sabaer,  die  Philosophen,  die  alten 
Araber  und  die  Inder.   pp.  x.,  464. 

An  edition  of  this  celebrated  work  in  the  original 
Arabic  was  publ.  by  the  "  Oriental  Text  Society"  in 
two  Parts,  London,  1842-46,  8".    A. 

1255.  Montaigne,  Michel  de.  Essais.  First 
ed.  (of  the  first  two  Books),  Bourdeaux,  1580, 
80. 

The  last  part  of  Livre  II.  Ch.  xii.  (Tome  III.  pp. 

252-286  of  Duval's  ed.,  Paris,  1820,  8<>,  B.)  contains 

curious  matter  concerning  ancient  opinions  ou  the 

soul. 

1255*.  Galantes,  Livius.  1627.  See  No.  1572. 

1256.  Nessel,  Mart.  Meditationes  Novissi- 
moruni  ex  Mente  Veterum  Gentilium  Sapien- 
tium.    Ereniae,  1046, 12°. 

1257.  Dabistdn  (The),  or  School  of  Manners 
[rather,  Sects],  translated  from  the  Original 
Persian,  with  Notes  and  Illustrations,  by 
David  Shea  ...  and  Anthony  Troyer  ...; 
edited,  with  a  Preliminary  Discourse,  by  the 
latter.  3  vol.  Paris,  Oriental  Translation 
Fund,  1843,  8o.    J9.,  H. 

Ascribed  by  some  to  Mohsan  Fanl,  who  flourished 
A.D.  1650,  which  is  at  any  rate  not  far  from  the  date 
of  the  work.     Vol.  I.  treats  of  the  Parsis;  Vol.  II.,  of 
the  Hindus,  Tibetans,  Jews,  Christians,  and  Moham- 
medans;    Vol.    III.,   of   the   Sadikiahs,   Koshenians, 
Ilahiahs,  "Philosophers,"  and  Sufls.     See  reviews  by 
C.  Lassen,  in  bis  Zeitschrift  f.  d.  Kvnde  d.  MorgetU., 
1844,  V.  473-487  (H.),  and   by  V.  Spiegel,  Jahrh.  f. 
Kiss.  Krit.  for  Aug.  1844,  coll.  241-267.     H. 
1257*.  Clasen,  or  Classen,  Daniel.    Theo- 
logia  Gentilis  ...     .     Magdebnrgi,  1653,  4o. 
Also  Francof.  1634, 40,  and  in  Grono'vii  Tlies.  Graec. 
Antiq.  VII.  1-132.    (B.)    The  larger  part  of  the  work 
treats  of  opinions  concerning  the  future  life, 

1258.  Blount,  Charles.  Aninia  Mundi:  or. 
An  Historical  Narration  of  the  Opinions  of 
the  Ancients  concerning  Man's  Soul  after  this 
Life :  according  to  Unenlightened  Nature.  . . . 
London,  1679, 12».  pp.  133.     F. 

Also  in  his  Miscellaneous  Works,  1695,  12o.    H. 

1259.  Pfanner,  Tobias.  . . .  Systema  Theolo- 
giai  Gentilis  purioris,  qua  qukm  prope  ad 
veram  Religionem  Gentiles  accesserunt,  per 
cuncta  fere  ejus  capita,  ex  ipsis  prsecipue 
illorum  Scriptis  osteuditur.  Basileae,  1679, 
40.  pp.  536  +.    D. 

Cap.  XVII.,  De  Morte;  XVIII.,  De  Fine  Mundi; 
XIX.,  De  Resurrectione;  XX.,  De  Kxtremo  Judicio  ; 
XXL,  De  Coclo  et  Inferno;  XXII.,  seu  Appendix  de 
Salute  Gentilium. 

1260.  Ij oilier,  Friedr.  Sim.  De  iis,  qui  inter 
Gentes  in  Vitam  rediisse  perhibentur.  Lipsiae, 
1694,  40.  (5  sh.) 

An  abstract  of  this  curious  dissertation  is  givdn  by 
Paulus  on  John  xi.  39;  Comm.  IV.  i.  568-574.    H. 

1261.  Sclilenssner,  Friedr.  Wilh.  Disser- 
tatio  do  Quaestioue  an  et  quatenus  Novissima 
aiKpoKoaiJ.ov  Gentilibus  fnerint  cognita.     Lip- 

1262.  Tolancl,  .John.    Letters  to  Serena:  con- 

732 


taining  ...  II.  The  History  of  the  Soul's  Im- 
mortality among  the  Heathens.  . . .  London, 
1704,  80.  pp.  239  ■+.    H. 

1263.  Morin,  Henri.  De  I'usage  de  la  prifire 
pour  les  morts  parmi  les  payens.  1711.  {HiS' 
toire  de  VAcad.  Roy.des  Inscr.,  etc.  III.  84-89.) 
H. 

1264.  Bocris,  Joh.  Heinr.,  the  elder.  Coelum 
Gentilium,  sive  Dissertatio  historico-philoso- 
phica  de  coelesti  Beatitudine,  quam  sibi  Gen- 
tiles finxerunt.     Swinfurti,  1716,  4o. 

1265.  [liCvesqne  de  Burlgny,  Jean]. 
Histoire  de  la  philosophie  payenne,  ou  Senti- 
mens  des  philosophes  et  des  peuples  payens 
les  plus  celebres  sur  Dieu,  sur  Time  et  sur  les 
devoirs  de  I'homme.  2  tom.  La  Haye,  1724, 
120,    H, 

"Livre  fort  int^ressant."  — IToe/er.  Chap,  XI, 
treats  of  retribution  in  the  future  life;  Ch.  XIII.- 
XV.,  Tome  I.  pp.  26.3-350,  of  the  spirituality,  immor- 
tality, and  origin  of  the  soul.  A  new  ed.,  improved, 
was  published  at  Paris  in  1745  and  1754,  2  vol.  12o, 
under  the  author's  name,  with  the  title  "  Th6ologie 
payenne,"  etc. 

1266.  Torner,  Fabian.  De  Sensu  Immorta- 
litatis  inter  Gentrfs.  [Resp.  Joh.  Schedvin.] 
Upsal.  1724, 80.  (2^8h.) 

1267.  Zobel,  Nic.  Ernst.  Cacozelia  Gentium 
in  tradendis  Doctrinis  de  Generis  humani 
Mentisque  humanae  Origine  et  Resurrectione 
Mortuorum.    Lipsia;,  1737,  8°.  pp.  113. 

1268.  Fenel,  Jean  Baptiste  Paschal.  Premier 
Memoire  sur  ce  que  les  anciens  payens  out 
pense  de  la  restirrection.  1744,  (Memoire^ 
de  VAcad.  des  Inscr.,  etc.  1753,  4°,  XIX.  311- 
326.)     H. 

A  German  translation,  in  M.  Hissmann's  Magazin 
d.  Philos.,  II.  351,  ff. 

1269.  Franz,  Adam  Wilh.  Kritische  Ge- 
schichte  der  Lehre  von  der  Unsterblichkeit 
der  Seelen  in  Absicht  der  Zeiten  vor  Christi 
Geburt,  als  eineElnleitungzuderlibersetzten 
Schrift  Sherlocks  von  der  Unsterblichkeit  der 
Seelen.    Liibeck,  1747,  S".  pp.  328, 

See  Herrich,  Sylloge,  p.  62. 

1270.  lies  sing,  Gotthold  Ephraim.  Wie  die 
Alten  den  Tod  gebildet :  eine  Untersuchung. 
Berlin,  1769,  4o.  pp.  (8),  88.    A. 

Also  in  his  Sammtliche  Schriften,  Lachmann's  ed., 
VIII.  210-263.     S. 

1271.  Faber,  Joh.  Melchior.  Oratio  de  Ani- 
morum  Inimortalitate  Ethnicis  propria.  Co- 
burgi,  1770,  40.  pp.  12. 

1272.  Harles,  Gottlieb  (Lat  Theophilus) 
Christoph.  De  Opinione  Veterum  de  Animo 
hujusque  post  Mortem  Fatis.  —  De  Animis 
Piorum  ad  Coelestem  Musicam  redeuntibus, 
(In  his  Opuscula,  etc,  Ilalae,  1773,  80,  pp.  139- 
170.)    F 

1273.  Meiners,  Christoph,  Betrachtungen 
tiber  den  Tod  und  Trostgriinde  der  Alten 
Avider  die  Sclirecken  desselben.  (In  his  Ver- 
mischte  Schriften,  II.  166-264,  Leipz.  1776,  8».) 
F. 

1274.  Voigt,  C.  T.  Unde  Populi,  a  Judaicfi 
Religione  alieni,  Scientiam  Rerum  Divinaruni, 
imprimis  Opinionem  de  Inimortalitate  Aninii 
arripuerint  ?     Lipsiae,  1778,  S".  3  gr. 


1275         SECT.  II.     A.  — BELIEF  OF   NATIONS   AND   SECTS  NOT  CHRISTIAN. 


>8 


1275.  Delandine,  Antoine  Francois.  L'enfer 
des  peupies  auciens,  ou  Uistoire  des  dieux 
infeinaux  ...  .  2  pt.  Paris,  1784,  12o.  pp. 
xii.,  567.     F. 

1275a.  Pastoret,  Claude  Em.  Jos.  Pierre,  JVar- 
quis  de.  Zoroastre,  Confucitis  et  Mahomet 
compares  comme  sectaires,  legislateurs  et 
moralistes;  avec  le  tableau  de  leurs  dogmes, 
de  leurs  lois  &  de  leur  morale.  ...  2*  ed.  . . . 
Paris,  (1786,)  1788,  8o.  pp.  477  +.    B. 

1276.  IiOlidius,CarI  Friedr.  Delineatur  Imago 
Doctriuae  de  Conditione  Animi  post  Mortem 
60,  quo  Christus  et  Apostoli  vixerunt,  Saeculo. 
Dissertatio  I.,  II.  Dresdae,  1790,  4o.  pp.  23,20. 

1277.  liindemann,  Joh.  Gottlieb.  Geschichte 
der  Meiriuiigen  alterer  und  neuerer  Volker 
im  Stande  der  Rohheit  und  Cultur  von  Gott, 
Religion  und  Priesterthum  ...  .  7  Theile. 
Stendal,  1784-95,  8".    B. 

"Of  moderate  value."— Srefacft. 

1278.  Staudlin,  Carl   Friedr.     Beitrage  zur 
Philosopiiie  und  Geschichte  der  Religion  und 
Sittenlehre  Uberhaupt  und  der  verschiedenen 
Glaubensarten  und  Kirchen  insbesondere.  . . 
5  Bde.     Lubeck,  1797-99,  8o.    H. 

"A  valuable  collection  of  materials."— 5rc<scA. 
1278».  Simon,    Ernst   (Ileinr.)    Aeltere    und 
neuere  Geschichte  des  Glaubens  an  das  Her- 
einragen   einer   Geisterwelt  in   die    unsrige. 
1803.     See  No.  4667. 

1279.  Meiners,  Christoph.  Allgemeine  kri- 
tische  Geschichte  der  lleligionen  ...  .  2 
Bde.    Hannover,  1806-07,  8°.     H. 

1280.  Schle§^el,  Joh.  Karl  FUrchtegott.  Xleber 
den  Geist  der  Religiositat  aller  Zeiten  und 
Volker.  2  Theile.  Hannover,  1819,  So.  pp. 
319,  307. 

"  Valuable."— jffreiscA. 

1281.  Wiessner,  Amadeug.  LehreundGlaubo 
der  vorchristlichen  Welt  an  Seelenfortdauer 
und  Unsterblichkeit;  mit  besonderer  RUck- 
sicht  auf  das  alte  Testament.  Ilistorisch- 
kritisch-exegetisch  dargestellt  unddieGrunde 
der  neuernPhilosophieangefiigt  ...  .  Leip- 
zig, 1821,  So.  pp.  xvi.,  248.     D. 

See  Puhrmann,  Handb.  d.  n.  theol.  Lit.,  I.  663,  664. 

1282.  Baur,  Ferd.  Christian.  Symbolik  und 
Mythologie  oder  die  Natnrreligion  des  Alter- 
thums.  2  Theile  in  3  Abth.  Stuttgart,  1824- 
25,  80.  6i  th. 

1283.  Constant  de  Rebecque,  (Henri) 
Benj.  De  la  religion,  consideree  dans  sa  source^ 
ses  formes  et  ses  developpements.  ...  5  torn. 
Paris,  also  Bruxelles,  1824-31,  So.    H. 

1284.  Alley,  Jerome.  Vindiciae  Christianse: 
a  Comparative  Estimate  of  the  Genius  and 
Temper  of  the  Greek,  the  Roman,  the  Hindu, 
the  Mahometan,  and  the  Christian  Religions. 
...     London,  1826,  8o.  pp.  682  +.    H. 

On  the  future  state,  see  Cli.  X.,  pp.  413-492. 

1285.  Maiscli,  C.  Ueber  den  Zustand  der 
Seele  nach  dem  Tode  bis  zur  Auferweckung 
ihres  Korpers.  Nach  den  Ansichten  der  ver- 
schiedenen Volker  und  Sekten  bis  zur  Aufkla- 
rung  der  Bibel.  Heilbronn,  1828.  So.  — 3e 
Aufl.,  ibid.  18*45,  8o.  pp.  28. 

1286.  Flu  gel,  Gustav.  Art.  Hblle  in  Ersch 
and  Gruber's  AJlgem.  Encydopadie,  II.  Sect., 
X.  54-61,  TIalle,  1833,  40.     H. 

See  also  the  art.  Himmel  in  the  same  work. 

1287.  Stnlir,  Peter  Feddersen.  Allgemeine 
Geschichte  dor  Religionsformen  der  heid- 
nischen  Volker.  2  Theile.  Berlin,  1836-38, 
8o.     H.  * 

ler  Theil.     Die  Religions- Systeme  der  heidnischen 
\dlkor  des  Orients. 
Her  Theil.  Die  Religions-Systeme  der  Hellenen  . . .  . 

1288.  Weisse,  Christian  Herni.  Zur  Ge- 
schichte des  Unsterblichkeitsglaubens  onter 

47 


den  Volkern  des  Alterthums.  (Fichte's  Zeit- 
schr.f.  Fhilos.,  1838,  II.  109-137.)  H. 
1288a.  Nork,  Friedrich  or  Felix,  originally 
Selig  Korn.  Ueber  den  Sonnencultus  der 
alten  Volker  und  seine  geistige  Bedeutung; 
als  Beitrag  zur.  Lehre  der  Unsterblichkeit. 
Heilbronn  a.  N.,  1840,  So.  pp.  86. 

1289.  Parker,  Theodore.  A  Discourse  of  Mat- 
ters pertaining  to  Religion.  ...  4th  Ed.  Bos- 
ton, (1st  ed.,  1842,  So,  H.)  1856,  12o.  pp.  xi., 
466.  '      '       /         »  IF        , 

See  pp.  114-127. 

1290.  Sckwenck,  Konr.  Mythologie  der 
Griechen,  Rcimer,  Aegypter,  Semiten,  Perser, 
Germanen  und  Slaven.  ...  2*  Ausg.  [of  the 
title].  7  Bde.  and  General-Register.  Frank- 
furt am  Main,  (1843-55,)  1855,  S". 

The  vols,  are  also  publ.  separately. 

1291.  Buckon,  Jean  Alex.  Histoire  univer- 
eelle  des  religions  —  Religions  do  I'Inde  par  E. 
Pelletan  et  [L.F.JA.  Maury.  [Vol.1.]  ||  His- 
toire universelle  des  religions  . . .  par  une 
societe  d'hommes  de  lettres  et  de  savants, 
sous  la  direction  do  J.  A.  Buchon.  ...  II 
Religions  de  la  Chine,  du  Thibet  et  du  Japon, 
par  M.  Charles  Cassou.  ||  III  Religions  de 
I'Oceanie  et  de  1' Amerique,  par  Saint-Germain 
Le  Due.  II  IV  Religions  du  Nord,  par  M. 
Spazier.  j]  V  Religions  de  la  Perse,  de  la 
Chaldee  et  de  I'Kgypte,  ])ar  M.  Charles  Cassou. 
5  vol.     Paris,  1853  [1844],  1845,  large  8o.     F. 

1291a.  Eckermann,  Carl.  Lehrbuch  der 
Religionsgeschichte  und  Mythologie  der  vor- 
zUglichstcn  Volker  des  Alterthums.  ...  4 
Bde.     Halle,  1845-48,  So.     A. 

1292.  Heirter,  Morltz  Wilh.  Die  Religion  der 
Griechen  und  Rtimcr,  der  alten  Jigypter, 
Indier,  Perser  und  Semiten.  . . .  Der  zweiten 
vermehrten  Auflage  neue  .4.usg.  Leipzig, 
(1845,  48,)  1854,  So.  pp.  xii.,  584,  100.    H. 

1293.  Yerrington,  Alex.  The  Ancient  Idea 
of  a  Future  State.  {Biblical  Repos.  and  Class. 
Rev.  for  Oct.  1846;  3d  Ser.,  II.  086-698.)    AB. 

1294.  Wnttke,  Adolf.  Geschichte  des  Hei- 
denthums  in  Beziehung  auf  Religion,  Wissen, 
Kunst,  Sittlichkeit  und  Staat'sleben  ...  . 
Ier_iier  Theil.  Breslau,  1852-53,  So.  pp.  xii., 
356,  597  +.    H. 

Also  -with  the  following  titles  :— 
Theil  I.    "Die  ersten    Stufen  der  Geschichte  der 
Menschheit.      Kutwickelungsgeschichte    der    wilden 
Volker,  so  wie  der  Hunnen,  der  Mongolen,  des  Mittel- 
alters,  der  Mexikaner  und  der.Pcruaner." 

Theil  II.   '•  Das  Geistesleben  der  Chinesen,  Japa«er 
nnd  Indier." 

This  is  a  valuable  work. 

1295.  Simon,  ,   the  Ahb€.    Le  culte  des 

morts  chez  les  principaux  peuples  anciens  et 
modernes  ...     .    Limoges,  1853, 12o.  (24J  sh.) 

1296.  Ckild,  Mrs.  Lydia  Maria  (Francis). 
The  Progress  of  Religious  Ideas,  through 
successive  Ages.  ...  3  vol.  New  York,  1855, 
large  12°.    H. 

1297.  Hardwick,  Charles.  Christ  and  other 
Masters :  an  Historical  Inquiry  into  some  of 
the  Chief  Parallelisms  and  Contrasts  between 
Christianity  and  the  Religious  Systems  of  the 
Ancient  "World.  With  special  Reference  to 
prevailing  Difficulties  and  Objections.  Part 
I.  [Introductory,  and  on  the  Religion  of  the 
Old  Testament.]  |!  Part  II.  Religions  of 
India.  ||  Part  III.  Religions  of  China,  Ame- 
rica and  Oceanica.  II  Part  IV.  Religions  of 
Egypt  and  Medo-Persia.  4  pt.  Cambridge 
[Eng.],  1855-59,  8°.  pp.  vii.,  160;  vi.,  219;  (2), 
208;  (2),  235.     D. 

1298.  Fckstein,  Ferdinand,  Baron  von. 
Critique  des  sources  of!  nous  pouvons  puiser 
une  connaissance  des  idees  de  I'antiquite  sur 
la  vie  future  Au  sujet  d'un  ouvrage  de  M. 
Ernest  Vinet  (Questions  relatives  aux  Para- 

733 


1298a 


CLASS  III.— DESTINY  OF  THE  SOUL. 


1314 


discs  profanes  de  I'Occident)  ...  (Extrait  de 
la  Revue  archeologique,  Xllle  annee)  Paris, 
1856,  80.  pp.  24.  F. 
1298».  Feydeaw,  Ernest.  Histoire  des  usages 
funebreri  ot  des  sepultures  des  peuples  anciens. 
Livr.iisons  1-22.     Paris,  185e-60,  4o. 

To  be  completed  ia  '25  Uvraisons,  forming  2  vol.  of 
text,  and  one  vol.  of  plates  (about  80). 

1299.  li liken,  Ileinr.  Die  Traditionen  des 
Menschengeschlechts  oder  die  Uroffenbarung 
Gottes  unter  die  Heiden.  Munster,  1856,  8°. 
pp.  xii.,  484. 

See  Leipz.  Repert.,  1856,  LIV.  250-252. 

1300.  Dolllnger,  Joli.  Jos.Ign.  Heidenthum 
und  Juilonthuni.  Vorhalle  zur  Geschichte 
des  Christenthums.  Regensburg,  1857,  8°.  pp. 
xxiv.,  885.    H. 

1300*.  Bunsen,  Christian  Carl  Josias.  Gott 
in  der  Geschiclite  oder  dcr  Fortschritt  des 
Glaubens  an  einer  sittliche  Weltordnung.  . , . 
3  Theile.    Leipzig,  1857-58,  8°.    H. 

1301.  Liivres  (Les)  sacres  de  toutes  les  reli- 
gions, sauf  la  Bible,  traduits  ou  revus  et  cor- 


rig§8  par  MM.'Pauthier  et  G.  Brunet.  Publiea 
par  M.  I'abbe  Migne.  Tome  I«r,  compreuant : 
Le  Chov/- King  ovi  le  livre  par  excellence;  les 
Tse-Chou,  ou  les  quatre  livres  morales  de  Con- 
fucius et  de  ses  disciples ;  les  Lois  de  Manou, 
premier  legislateur  de  I'lnde;  le  Koran  de 
Mahomet.  ||  Tome  11*,  compreuant:  les  livres 
sacres  des  Indiens,  les  livres  religieux  des 
bouddhistes,  les  livres  religieux  des  Parsis, 
les  livres  religieux  des  Chinois  et  les  livres 
religieux  des  diverses  peuples.  2  tom.  Paria, 
1858,  large  8".  pp.  764,  820. 

The  contents  of  Tome  I.  were  publ.  by  G.  Pauthier 
in  1840  with  the  title.  "  Les  livres  sacres  de  1  Orient," 
etc.    B. 
1301».  Rawlliison,  George.    The  Contrasts 
of  Christianity  with  Heathen  and  Jewish  Sys- 
tems: or  Nine  Sermons  preached  before  the 
University    of   Oxford   ...    .    London,   1861, 
So.  pp.  xiv.,  275.    H. 

Serm.  11.  pp.  21-50.  with  notes,  pp.  208-230,  treats 
of  the  Christian  doctrine  of  the  future  life  as  com- 
pared with  the  chief  heathen  views.  The  author 
maintains  (pp.  212-19)  that  Aristotle  believed  in  the 
immortality  of  the  soul. 


B.  — UNCIVILIZED  NATIONS. 


L  In  General. 

1302.  Sclixnld,  Joh.  Wilh.  Immortalitatis 
Animorum  Doctrina  historice  et  dogmatice 
spectata.  Dissertatio  I.,  II.  Jenae,  1770,  4o. 
pp.  74. 

The  history  of  the  doctrine  among  barbarous 
nations. 

1303.  Meiners,  Christoph.  Ueber  die  Mei- 
nungen  roher  und  uncultivirter  Volker,  iiber 
die  Natur  der  meuschlichen  Seelen,  und  iiber 
Fortdauer  nach  dem  Tode.  (In  the  Gottin- 
gisches  hist.  Mag.,  1787,  II.  742-759;  also  in 
FUIgge's  Gesch.  d.  Glaubens  an  Unsterbl.,  II. 
211-232.)    F. 

1304.  Knapp,  Georg  Christian.  Super  Causis 
et  Fontibus  Opinionis  de  Immortalitate  Ani- 
morum ...  apud  Nationes  barbaras  atque  a 
Cultu  Veri  Dei  alieuas.  Halis  Saxonum,  1790, 
4o.  pp.  24. 

Also  in  his  Scripta  var.  Arg.,  2d  ed.,  I.  77-114.    H. 

1305.  Sylvan,  Christoph.  De  Origine  Opinio- 
nis de  Immortalitate  Animi  apud  Gentes  in- 
cultas.  [Kesp.  Joh.  Henr.  Julius.]  Lundae, 
1809,  40.  (2  sh.) 

1305».  Pricliard,  James  Cowles.  Researches 
into  the  Physical  History  of  Mankind.  3d 
Ed.  5  vol.  London,  (1st  ed.  1813 ;  2d  ed.,  2 
vol.,  1820,)  1837-47,  8o.     H. 

Contains  considerable  information  respecting  the 
religions  of  barbarous  nations,  particularly  in  Vols. 
I.  and  v.  See  also  his  Natural  History  of  Man,  4th 
ed.,  2  vol.  Lond.  (1842,  45,  48,)  1855,  &>.    H. 

2,  Africa  and  Oceania. 

1306.  Oldendorp,  Christian  Georg  Andreas. 
...  Geschichte  der  Mission  der  evangelischen 
Briider  auf  den  caraibischen  Inseln  S.  Thomas, 
S.  Croix  und  S.  Jan.  ...  2  Theile.  Barby, 
1777,80.    H. 

On  the  religion  of  the  negroes',  see  I.  318-341.  A 
large  part  of  this  account  is  translated  by  Prichard, 
Res.  into  thePhya.  Hist,  of  Mankind,  1. 199-211,  3ded. 

1307.  Ellis,  William.  Polynesian  Researches 
during  a  Residence  of  nearly  eight  Years  in 
the  Society  and  Sandwich  Islands.  A  new 
Ed.,  enlarged  and  imprpved.  4  vol.  London, 
(1st  ed.,  1829,)  1859,  16o. 

On  the  opinions  of  the  Sandwich  Islanders  concern- 
ing death  and  a  future  state,  see  Ch.  XV. 

1308.  LioHn,  Eduard  Wilh.  Mittheilungen 
iiber  die  Religion  der  Polynesier  oder  der 
Tapulander.  (Illgen's  Zeitschrift  f.  d.  last. 
TheoL,  1842,  XII.  iv.  155-172.)    H. 

734 


1308*.  Cross,  E.  B.  On  the  Karens.  (Journal 
of  the  Jmer.  Orient.  Society,  1854,  IV.  289- 
316.)    H. 

Pp.  308-316  contain  an  interesting  account  of  the 
notions  of  the  Karens  respecting  the  soul  and  the 
future  life. 

1309.  Sliortland,  Edward.  Traditions  and 
Superstitions  of  the  New  Zealanders;  with 
Illustrations  of  tlieir  Manners  and  Customs. 
London,  1854, 16".  pp.  xii.,  .300.    BA.,  H. 

For  the  notions  of  the  New  Zealanders  concerning 
the  future  life,  see  Chapters  IV.  and  VII. 

1310.  IVilliams,    Thomas,  and    Calvert, 

James.  Fiji  and  the  Fijians.  ...  Edited  by 
George  Stringer  Rowe.  (London,  1858,)  New 
York,  1859,  8o.  pp.  x.,  551.    H. 

Ch.  VII.  of  Part  I.,  pp.  169-199,  on  the  Religion  of 
the  Fijians,  contains  much  curious  matter  concern- 
ing their  notions  of  the  future  life. 

1310".  Casalis,  Engine.  Les  Bassoutos  ou 
Vingt-trois  annees  de  s§jour  et  d'observations 
au  sud  de  I'Afrique  ...  .  Paris,  1859, 8°.  pp. 
xvi.,  371.    H. 

See  particularly  pp.  257-268.  — An  English  trans- 
lation, London,  1861. 

1311.  Tnrner,  George.  Nineteen  Years  in 
Polynesia:  Missionary  Life,  Travels,  and  Re- 
searches in  the  Islands  of  the  Pacific.  ... 
London,  1861  [18601,  8°.  PP-  xii.,  548.    BA. 

See  Chapters  XXIII.  and  XXIV.,  pp.  227-243,  on 
"Death  and  Burial,"  "A  Future  State— Keligion," 
etc. 

3.  Aborigines  of  America. 

1312.  Lafitau,  Pierre  Frangois.  Moeurs  dea 
sauvages  ameriquains  comparees  aux  moeurs 
des  premiers  temps.  Ouvrage  enrichi  de 
figures  ...  .  2  tom.  Paris,  1724,  4o,  or  4 
tom.  120,     H. 

1313.  Cliarlevoix,  Pierre  Francois  Xavier 
de.  Journal  d'un  voyage  fait  par  ordre  du 
Roi  dans  I'Amerique  septentrionale ;  adress^ 
k  Madame  la  Duchesse  de  Lesdiguieres.  ... 
Paris,  1744,  4°.  (Forming  Tome  III.  of  his 
Hist,  de  la  Nouv.  France.)  pp.  xix.,  xiv.,  543. 
H. 

On  the  traditions  and  the  relipion  of  the  savages 
of  Canada,  see  I.ettre  XXIV.  (XXIII.  in  the  English 
transl.),  pp.  343-359.  —  Au  JS^njfJtsfe  translation,  Lon- 
don, 1763,  80.  N 

1314.  Cranz,  David.  . . .  Historie  von  Gron- 
land...  .  2e  Aufl.  2  Theile  (paged  continu- 
ously). Barby,  (1765,)  1770,  8°.  pp.  1132  -1-. 
H. 


1315 


SECT.  II.    B.  4,  5.  — BELIEF   OF   UNCIVILIZED  NATIONS. 


1336 


Barby, 


1315.  Cranz,  David.  Fortsetzmig 
1770,  So.  pp.  360  +.    H. 

On  the  religion  and  superstition  of  the  Greenland- 
ers,  see  B.  III.  Abscli.  V.  pp.  253-277,  and  Fortsetzung, 
pp.  321-326. 

1316.  The    History    of   Greenland    ...     . 

Translated  ...     .     2  vol.  London,  1767,  8°.  H. 

1316».  Jarvis,  Samuel  Farmar.  A  Discourse 
on  the  Religion  of  the  Indian  Tribes  of  North 
America.  Delivered  before  the  New-York 
Historical  Society,  December  20,  1819.  ... 
New- York,  1820,  8".  pp.  111.    B. 

Also  in  the  Collections  of  the  N.  Y.  Hist.  Soc.  for 
1821,  III.  181-268.     H. 

1317.  Saliagwii,  Bernardino  de,  d.  a.d.  1590. 
Historia  universal  de  las  cosas  de  Nueva  Es- 
pana.  (In  Lord  Kingsborough's  Antiquities 
of  Mexico,  Vol.  VII.,  and  VI.  345-493,  Lond. 
1830-31,  fol.)    BA. 

On  the  Mexican  notions  about  future  rewards  and 
punishments,   see   Append,    to  Lib.   III.   (Vol.   VII. 
pp.  116-118).    Concerning  this  work,  the  most  im- 
portant source  of  infoi-mation  on  the  religion  of  the 
Aztecs,  see  Prescott's  Conquest  of  Mexico,  I.  86-89. 
An  edition  was  publ.  at  Mexico  in  1829,  in  3  vol.  Sf. 
{218.  Schoolcraft,  Henry  Rowe.    Informa- 
tion respecting   the    History,  Condition   and 
Prospects  of  tlie  Indian  Tribes  of  the  United 
States:  collected  and  prepared  under  the  Di- 
rection of  the  Bureau  of  Indian  Affairs,  per 
Act  of  Congress  of  March  3d,  1847  ...    .     Il- 
lustrated by  S.  Eastman  ...    .    Published  by 
Authority  of  Congress.     6  pt.    Philadelphia, 
1851-«0,  large  4o.     H. 

Vol.  VI.  has  also  the  title:  —  "Archives  of  Abori- 
ginal Knowledge,"  etc.  On  the  religion  of  the  Indians, 
see  particularly  Part  I.  pp.  .38,  39;  II.  68;  III.  60,  61  ; 
IV.  66,  70,  635^51;  V.  401-411  ;  VI.  637,  et  seqq. ;  see 
also  III.  48:6-491,  IV.  489-497,  and  V.  41»-441. 

1319.  Miiller,  Joh.  Georg.  Geschichte  der 
amerikauischen  Urreligionen.  Basel,  1855 
[1854J,  80.  pp.  viii.,  707.    B. 

4.  Aborigines  of  India. 

1320.  Macpliersom,  Samuel  Charters  (or 
Chartres?).  An  Account  of  the  Religious 
Opinions  and  Observances  of  the  Khonds  of 
Goomsur  and  Boad.  (Journal  of  the  Roy.  As. 
Soc.  of  G.  B.,  etc.  1843,  VII.  172-199.)    H. 

1320a.  An  Account  of  the  Religion  of  the 

Khonds  in  Orissa.   (Ibid.  1852,  XIII.  216-274.) 
H. 

Curious  and  interesting. 

1321.  Hodgson,  Brian  Houghton.  [Half- 
title: —  ]  On  the  Aborigines  of  India.  ... 
[Title:—]  Essay  the  First;  on  the  Kocch, 
Bodo  and  Dhimal  Tribes,  in  Three  Parts.  . . . 
Calcutta,  1847,  8o.  pp.  200. 

Containing  much  curious  matter  relating  to  their 
religion.  Numerous  essays  by  Mr.  Hodgson  on  the 
aboriginal  tribes  of  India  will  be  found  in  the  Journal 
of  the  Royal  Asiatic  Society  of  Bengal. 

1322.  Cald^vell,  R.  A  Comparative  Grammar 
of  the  Dravidian  or  South-Indian  Family  of 
Languages.  ...  London,  1856,  8°.  pp.  viii., 
628.    H. 

See  Append.,  pp.  518-528,  on  the  ancient  religion 
of  the  Dravidians,  and  for  further  illustrations,  the 
author's  work  on  "The  Shandrs  of  Tinnevelly." 

1323.  [Scudder,  David  C.].  The  Aborigines 
of  India.  (Biblioth.  Sacra  for  Oct.  1860: 
XVII.  709-755.)     H. 

For  the  singular  notions  of  the  Khonds,  see  p.  745. 

5.  Ancient  Germans  and  Scandinavians. 

1323».  Solar  Llodh,  nth  cent.?  See  No.  3273. 

1324.  Bartliolinus,  Thomas,  the.  younger. 
Antiquitates  Danica;,  do  Causis  contomptae  a 
Danis,  adhuc  Gentilibus,  Mortis,  Libri  tres. 
Hafniai,  1689,  4°. 

1324*.  Keysler,    Job.    Georg.    Autiqvitates 


selectae    Septeutrionales    et    Celticae    ...    . 
Hainioverae,  1720,  sm.  8o.  pp.  xxx.,  590.    H. 
See  particularly  pp.  114-182. 

1325.  Kolil,  Joh.  Pet.  Theologiae  Gentilis 
Cimbricai  purioris  Specimen  I.  sen  Dissertatio 
...  qua  ...  probatur,  Cimbros adhuc  Gentiles 
Doctrinae  Inimortalitatis  Animas  et  Resurrec- 
tionis  Corporum  non  fuisse  expertes.  Kil. 
1723,  40.  pp.  52. 

Forming  a  sort  of  supplement  to  Pfanner's  Systema 
Theol.  Gent,  purioris.    Comp.  No.  1259. 

1326.  liagerbriiig (formerly  Bring),  Sven. 
De  Immortalitate  Mentis  ad  Doctrinam  Hy- 
perboreorum.  [ifesp.  Nils.  IloUstrom.]  Lundse, 
1748,  80. 

1327.  Schiitze,  Gottfried.  Der  Lehrbegriff 
der  alten  teutschen  und  nordischen  Volker 
von  dem  Zustande  der  Seelen  nach  dem  Tode 
iiberhaupt,  und  von  dem  Himmel  und  der 
Hollo  insbesoudere.    Leipzig,  1750, 8o.  pp.  370. 

1328.  Orundtvig,  Nik.  Fred.  Severin.  Nor- 
dens  Mythologi  eller  Sindbilled-Sprog  histo- 
risk-poetisk  udviklet  og  oplyst  ...  .  Anden 
omarbeidede  Udgave.  Kiobenhavn,  (1808,) 
18.32,  80.  pp.  xxiv.,  635  -f.     JT. 

See  Foreign  Quar.  Rev.  XVI.  437-444. 
1328».  Miinter,  Friedr.,  Bj).  Die  Religion  des 
Nordens,  vor  den  ZeitenOdins.  (Staudlin  und 
Tzschirner's  Archiv  f.  Kirchengesch.,   1816, 
III.  ii.  251-303.)     D. 

1329.  Mone,  Franz  Joseph.  Geschichte  des 
Hcidenthums  im  nordlichen  Europa.  ...  2 
Theile.  Leipzig  und  Darmstadt,  1822-23,  8o. 
A.,  B. 

Theil  I.  Die  Religionen  der  finnischen,  slawischen 
und  skandinavischen  Volker.   . . . 

Theil  il.  Die  Religionen  der  siidlichen  teutschen 
und  der  celtischeu  Volker.    . . . 

Published  as  a  supplement  to  Creuzer's  Symbolik, 
forming  Vols.  V.  and  YI.  of  the  work. 

1330.  Maginusen  (Icel.  Magniisson,  Lat. 
Magnseus),  Finn.  Eddalasren  og  dens 
Oprindelse  eller  nojagtig  Fremstilling  af  de 
gamle  Nordboers  Digtninger  og  Meninger  om 
Verdens,  Gudernes,  Aandernes  og  Menneske- 
nes  Tilblivelse,  Niitur  og  Skjaebne  ...  .  Et 
Prisskrift  ...  .  4  Bd.  Kjobenhavn,  1824- 
26,  80.    A.,  H. 

On  this  important  work,  see  Foreign  Quar.  Rev. 

II.  210-243,  and  the  articles  by  G.  B.  Depping  in  the 
Journal  des  Savans,  18-8,  pp.  653-CGl,  and  1829,  pp. 
47-57. —  The  whole  of  Bd.  IV.  treats  of  the  Scandi- 
navian opinions  concerning  the  soul  and  the  future 
life. 

1331.  Priscse  veterum  Boreal  ium  Mytho- 

logige  Lexicon  ...     .     Ilauniaj,  1828,  4o.     A. 

Also  appended  to  his  ed.  of  Soemund's  Edda,  Para 

III.  pp.  273-996.  (H.)  For  an  interesting  account 
of  the  Scandinavian  mythology,  founded  on  this  ex- 
haustive work,  see  Foreign  <^ar.  Rev.  IV.  102-139. 

1332.  [Gluckselig,  Anton  Thormond].  Al- 
kuna.  Nordische  und  nord-slawische  Mytho- 
logie.  Von  D.  G.  Th.  Legis.  . . .  Leipzig, 
1831,  8o.  pp.  xxviii.,  239.    A. 

1333.  Grimm,  Jacob  (Ludwig Carl).  Deutsche 
Mythologie.  2®  Ausg.  2  Bde.  Gottingen, 
(1835,)  1844,  So,  pp.  li.,  1246.   ^.— 3e  Ausg.,  1854. 

On  the  hell  and  paradise  of  the  Teutonic  mytho- 
logy, see  Cap.  XXV.  pp.  760-785 ;  see  also  Cap.  XXVI. 
andXXVlI.,  pp.  786-815,  "Seelen,  '  and  "  Tod." 

1334.  Hammericli,  Martin  Joh.  Om  Rag- 
naroksmythen  og  dens  Betydning  i  den  old- 
nordisko  Religion,     Kjobenhavn,  1836,  8°. 

"A  clever  work."— ^toc^-weM. 

1335.  Pigott,  Grenville.  A  Manual  of  Scan- 
dinavian Mythology  containing  a  Popular  Ac- 
count of  the  two  Eddas  and  of  the  Religion 
of  Odin  ...  .  London,  1839, 8°.  pp.  xliv.,  370. 
H. 

1336.  Miiller,  Wilh.  Geschichte  und  system 
der  altdentschen  religion.  Gcittingen,  1844, 
8o.  pp.  xiv.,  424.     D. 

On  the  underworld  and  the  state  of  souls  after 
death,  see  pp.  385-414. 

735 


1337 


CLASS  III.— DESTINY  OF  THE   SOUL. 


1357 


1337.  Keyser,    (Jac.)    Rud.     Nordmaendenes 

Reli^oiisfoifattiiug  i  Hedendommen.     Chris- 

tiania,  1847,  8°.  pp.  177. 
1^38.  — -  The  Religion  of  the  Northmen  ...    . 

Translated  by  Barclay  Pennock.    New  York, 

1854,  120.  pp.  346.     A.,  B. 

-1339.  Mallet,  Paul  Henri.  Northern  Anti- 
quities... .  Translated  ...  by  Bishop  Percy. 
New  Edition,  revised  throughout,  and  con- 
siderably enlarged ;  with  a  Translation  of  the 
Proso  Edda  from  the  Original  Old  Norse  Text ; 
and  Notes  Critical  and  Explanatory,  by  J.  A. 
Blackwell,  Esq.  To  whicli  is  added,  An  Ab- 
stract of  the  Eyrbyggja  Saga,  by  Sir  Walter 
Scott.  London,  1847,  sm.  So.  pp.  (4),  578.  H. 
(Bohn's  Antiq.  Libr.) 

Pp.  464-507  contain  a  "  Critical  Examination  of  the 
Leading  Doctrines  of  the  Scandinavian  System  of 
Mythologj',"  by  the  Editor,  which  deserves  particular 
attention.  The  original  work  of  Mallet  was  publ.  at 
Copenhagen  in  1755-56,  with  the  title,  "  Introduction 
a  I'histoire  de  Dannemarc,"  etc. 

1340.  Tliorpe,  Benjamin.  Northern  Mytho- 
logy, comprising  the  Principal  Popular  Tradi- 
tions and  Superstitions  of  Scandinavia,  North 
Germany,  and  the  Netherlands.  ...  3  vol. 
London,  1851-52, 12o.    H. 

1341.  Howitt,  William,  and  Mrs.  Mary  (Bo- 
ttiani).  Tlie  Literature  and  Romance  of 
Northern  Europe  ....  2  vol.  London,  1852, 
120.    H. 

See  particularly  Ch.  IV. 

1342.  Dasent,  George  Webbe.  The  Norsemen 
in  Iceland.  {Oxford  Essays  for  1858,  8o.  pp. 
165-214.)    H. 

On  the  Scandinavian  hell,  etc.  see  pp.  192-199. 
1342a.    Mannliardt,     Willi.      Germanische 
Mythen  ...     .    Berlin,  1858,  8°.  pp.  xxi.,  760. 
A. 

6.  Ancient  Gauls  and  Britons.    (Drnidism.) 

1343.  [Martin,  Jacques].  La  religion  des 
Gaulois  ...    .    2  torn.     Paris,  1727, 4o.    A. 

1344.  Hartliel),  Joh.  Friedr.  ...  De  Drvidis 
Occidentalivm  Popvlorvm  Philosophis  ...  . 
{Prxs.  Joh.  Geo.  Friclc]    Vlmae,  1731,  4°.  pp. 

54  +,  with  a  plate.     H. 

Denies  that  the  Druids  believed  iu  transmigration. 

1345.  Bernard,  David.   De  Statu  Mortuorum 


ex  Mente  veterum  Dniidum.  [Progr.]  Lip- 
siae,  1732,  4o.  (1  sh.) 

1346.  Borlase,  William.  Observations  on  the 
Antiquities  ...  of  the  County  of  Cornwall.  ... 
Oxford,  1754,  fol.  pp.  xvi.,  414.    H. 

"  Of  the  Immortality  and  Transmigration  of  the 
Soul,  and  how  far  adopted  by  the  Druids,"  see  pp. 
94-100. 

134Ca.  Cliiuiac  de  la  Bastide  du  Claux, 

Pierre.  Discours  sur  la  nature  et  les  dogmos 
de  la  religion  gauloise  ...  .  Paris,  17C*J,  12o. 
pp.  xxxix.,  131  -j-.    BA. 

1347.  ■Williams,  Edward.  Poems,  Lyric  and 
Pastoral...     .    2  vol.  London,  1704, 1'-o. 

In  the  notes  to  these  poems  Mr.  'Williams  (other- 
wise named  lolo  Morganwp)  gives  an  exposition  of 
the  Druidic  theology.  Mr.  Nash,  however,  denounces 
this  as  utterly  untrustworthy.    See  below. 

1348.  Uavies,  Edward.  Celtic  Researches 
...  .  London,  1804,  large  8o.  pp.  x.,  Ixxiii., 
561.    H. 

1349.  The    Mythology    and    Rites  of   the 

British  Druids  ...  .  London,  1809,  large  S". 
pp.  xvi.,  642,  6  (Index  to  Celtic  Researches). 
H. 

1350.  Plctet,  Adolphe.  La  myst^re  des  Bardes 
de  rile  de  Bretagne,  ou  la  doctrine  des  Bardea 
Gallois  du  moyen  3,ge  sur  Dieu,  la  vie  future  et 
la  transmigration  des  ames.    Geneve,  185G,  8°. 

Pictet  has  been  entirely  misled,  according  to  Mr. 
Nash  (see  below),  by  relying  on  Dr.  Edward  Williams. 

1351.  [Alger,  William  Rounseville].  Celtic, 
or  Druidical,  Doctrine  of  a  Future  Life. 
{Christ.  Exam,  for  Jan.  1857;  LXII.  88-92.)  //. 

1352.  Nash,  D.  W.  Taliesin;  or.  The  Bards 
and  Druids  of  Britain.  A  Translation  of  the 
Remains  of  the  Earliest  Welsh  Bards,  and  an 
Examination  of  the  Bardic  Mysteries.  ... 
London,  1N58,  8°.  pp.  xii.,  341.     //, 

Mr.  Nash  explodes  the  notion  that  the  oldest  'Welsh 
poems  are  full  of  Druidical  doctrines,  "Arkite  mys- 
teries," and  pagnn  mythology,  charging  Davies,'in 
particular,  with  the  grossest  mistranslations  in  his 
Celtic  Researches.  He  doubts  the  belief  of  the  Druids 
in  the  doctrine  of  transmigration.    See  pp.  1.34-185. 

Further,  one  may  consult  on  the  religion  of  the 
Ancient  Gauls,  the  essays  of  J.  B.  P.  Fcnel,  in  the 
Mem.  de  VAcad.  Boy.  des  Inscr.  et  Belles- Lettrcs 
XXIV.  345-388,  and  of  Nic.  Frurct,  ibid.  pp.  3S9-431 
{H.) ;  on  the  Druids,  the  memoir  of  C.  P.  Duclos, 
ibid.  XIX.  483-494  (//.),  and  the  ess-iy  of  Kdw.  Led- 
wich  in  the  Archaeologia  of  the  Soc.  of  Antiquaries 
of  London,  VII.  303-2-'.    H. 


C  — ANCIENT  EGYPTIANS,  PERSIANS,  HINDUS  (BRAHMANISM  AND  BUDDHISM), 

CHINESE. 


1.  Comprehensive  Works. 

1353.  'Windisclimann,  Carl  Joseph  Hiero- 
n.ymus.  Die  Philosophie  im  Fortgang  der 
Weltgeschichte.  I"  Theil.  le-4e  Abtheilung. 
Die  Grundlagen  der  Philosophie  im  Morgen- 
lande.    Bonil,  1827-34,  8o.  6^  th. 

Ahth.  I.  relates  to  China;  II.-IY.  to  India. 
1353*.  Kroger,  J.  C.  Abrisseinervergleichen- 
den  Darstellung  der  .  Indisch-Persisch-  imd 
Chinesischen  Keligionssysteme,  mit  steter 
RUcksichtsnahme  auf  die  spateren  Religions- 
formen  und  den  Ursprnng  religioser  Ideen. 
. . .    Elsleben,  1842,  8o.  pp.  xvi.,  359.    F. 

See  particularly  on  the  nature,  origin  and  destiny 

of  the  soul,  pp.  138-149,  188-1:50. 

1353'\  Remusat,  Jean  Pierre  Abel.  Melanges 

posthumes   d'histoire   et  de  litterature    ori- 

entales  ...     .     Paris,  1843, 8".  pp.  iv.,  4C9.   //. 

Contains  articles  on  Buddhism,  the  religious  sects 

of  the  Hindus,  Chinese  philosophy,  etc. 

2.  Ancient  Egyptians. 

1364.  liCpsius,  (Karl)  Rich.  Das  Todteubuch 
736 


der  Agypter  nach  dem  hieroglyphischen  Pa- 
pyrus in  Turin  mit  einem  Yorworte  zum  er- 
stenMaleherau.sgegeben  ...  .  Leipzig,  1842, 
4o.  pp.  24,  and  89  plates.    H. 

For  an  account  of  the  "  Book  of  the  Dead,"  sec  S. 

Birch's  Egyptian  Hieroglyphs,  appended  to  Sir  J.  O. 

Wilkinson's  Egyptians  in  the  Time  of  the  Pharaohs, 

Lend.  1^:57.  8^  pp.  270-276.     H. 

1355.  Seyffartlx,  Gustav.  Theologische  Schrif- 
ten  der  alten  Aegypter  nach  dem  Tnriner  Pa- 
pyrus zum  erstcnBIaleuebersetzt.  ...  Gotha, 
1855,  80.  pp.  viii.,  120.    H. 

1356.  'Sai  an  Sinsin  sive  Liber  Metempsy- 
chosis Veterum  Aegyptiorum.  E  duabus  Pa- 
pyris  funebribus  hieraticis  Signis  exaratis 
nunc  primum  edidit  Latine  vertit  Notas  adje- 
cit  Henricus  Brugsch.  ...  Berolini,  1851,4". 
pp.  iv.,  42,  and  one  plate.    BA. 

Noticed  by  G.  Seyffarth  in  the  Leipz.  Bepert.,  1852, 
XXXVII.  36.  who  says,  "Dieser  Papyrus  ist  keines- 
wegs  ein  Initium  Libri  Metempsychosis,  sondern  das 
Buch  dos  Lobgcsangcs  an  die  "S'erklarten,  die  in  das 
Reich  der  Seligen  hini'ibergekommen ;  wie  jede  Zeile 
des  von  Hrn.  B.  missverstandeuen  Textes  lehrt." 


1357.  Gatterer,  Joh.  Christoph.    Commenta- 


1358 


SECT.  II.    C.  3.  — BELIEF   OF  THE   ANCIENT  PERSIANS,  etc. 


1375 


tio  de  Metempsychosi  Immortalitatis  Animo- 
rvm  Svnibolo  Aegyptio  ad  Herodoti  L.  II.  c. 
122  et  123.  1787.  {Comment.  Soc.  Reg.  Scient. 
Gottingensis,  1789,  4o,  IX.  iii.  43-62.)    H. 

1358.  Hammer-Pnrgstall,  Joseph,  Baron 
von.  Die  Lehie  von  der  Unterwelt  der  Ae- 
gypter,  und  den  Mysterien  der  Isis,  eiklart 
ans  Miimiengemaiden  des  k.  k.  Antiken-Kabi- 
nets.  (Fundgruben  des  Orients,  V.  273-308, 
Wien,  181(j,  fol.)    H. 

135S».  Zadiaria,  Carl  Salomon.  De  Aegyp- 
tiornni  Judicio  sulenni  in  Defunctos.  [Progr.] 
Heidelbergac,  1819,  4fi. 

1359.  Pettlgre^r,  Thomas  Joseph.  A  His- 
tory of  Egyptian  Mummies,  and  an  Account 
of  the  Worship  and  Embalming  of  the  Sacred 
Animals  by  the  Egyptians;  with  Remarks  on 
the  Funeral  Ceremonies  of  Different  Nations 
...  .  London,  1834,  4°.  pp.  xxi.,  264,  and  14 
plates.    BA. 

1359a.  Rosellinl,  Tppolito.  I  Monumenti 
dell'Egitto  e  della  Nubia  ...  .  Parte  prima 
Monumenti  storici  Tomo  I.-IV.  [Tom.  III.  in 
2  pt.]  II  Parte  seconda  Monumenti  civil i 
Tomo  I.-III.  II  Parte  terza  Monumenti  del 
culto.  8  tom.  in  9  pt.  Pisa,  1832-44,  8o,  and 
380  plates,  in  5  vol.  fol.     A.,  H. 

On  the  Egvptian  doctrine  of  the  future  life,  see 

Monumenti  Civili,    Ti.ni.   III.  Cap.  VII.,  particularly 

pp.  283-331,  430-442,  476-502. 

1360.  Ciiampollion-Figeac,  Jean  Jac- 
ques. l<^gypte  ancienne  ...  .  Paris,  18S1), 
8».  pp.  500,  and  92  plates.  (One  of  the  vols, 
of  Z/'  Univers.)     H. 

On  the  Egyptian  notions  of  the  future  life,  see  pp. 
123-134. 

1361.  Wilkinson,  Sir  John  Gardner.  A 
Second  Series  of  the  Manners  and  Customs 
of  the  Ancient  Egyptians,  including  their  Re- 
ligion, Agriculture,  &c 2  vol.,  and  a 

vol.  of  Plates.    London,  1841,  8o.    //. 

Chap.  XVI..  Vol.  II.  pp.  381-4«3,  treats  of  Funeral 

Ritos  and  Offerings  to  the  Dead.    Pp.  440-431  relate 

to  Transmigration,  the  Immonality  of  the  Soul,  and 

Future  Judgment.    See  also  Vol.  I.  pp.  31G-3.:0. 

1361a.  Rotlx,  Eduard  (Max.).     Die  agyptische 

und  die   zoroastrische  Glaubenslehre  als  die 

altesten  Quellen  uuserer  spekulativen  Ideeu. 

. . .    Mannheim,  1846,  8o.   pp.  x.,  461  (text), 

291  (notes).    B. 

Also  with  the  title :  —  "  Geschichte  unserer  abend- 
laudischen  Philosophie.  ...  1"  Band.  ...  "  B'J. 
II.,  "  Geschichte  der  griechischen  Philosophie,"  was 
published  in  1858.  On  the  Egyptian  doctiine  con- 
corning  the  soul  and  its  destiny,  see  pp.  176-183  and 
the  notes  ;  on  the  Zoroastrian,  pp.  429-436. 

1362.  Kenrick,  John.  Ancient  Egypt  under 
tlie  Pharaohs.  ...  2  vol.  London,  1850,  8". 
B.  —  Also  New  York,  1852,  12°.     H. 

On  the  Egyptian  doctrine  of  a  future  life,  see  Vol. 
I.  pp.  396-410,  and  424-427,  Amer.  ed. 
1362a.  Osburn,   William.    The  Monumental 
History  of  Egypt  ...     .    2  vol.  London,  1854, 
8'^.     D. 

See  Vol.  I.  pp.  420-433. 

1363.  Ulilemann,  Max.  Das  Todtengericht 
bei  den  alten  Aegyptern.  Eine  Habilitations- 
Rede  ...  .  Berlin,  1854,8o.  pp.  16,  ancZjjtofe. 
F. 

1364.  Bnnsen,  Christian  Carl  Josias.  Egypt's 
Place  in  Universal  History.  ...  Vol.  I.-IV. 
London,  1848-60,  S".     H. 

In  Vol.  IV.  pp.  638-653,  the  author  treats  of  "  The 
Institutes  of  Religion  [in  Egypt]  :  Animal  Worship 
and  Metempsychosis The  Belief  in  Personal  Re- 
sponsibility and  Immortality,  as  expressed  in  the 
*  Book  of  the  Dead.'  —  The  Metempsycho.';is  in  the 
Egyptian  Novel."  —  The  English  translation  of  Bun- 
sen's  work  on  Egypt  contains  important  additions  to 
the  German  original,  published  at  Hamburg  in  6 
vol.,  1845-57,  Vf.     B. 

1365.  [Alger,  William  Rounseville].  The 
.  Egyptian  Doctrine  of  aFuture  Life.  (Universal- 

ist  Quar.  for  April,  1856;  XIII.  136-147.)   H. 


1365*.  Hardwlck,  Charles.  Christ  and  other 

Masters,  etc.    Part  IV.  1859.     See  No.  1297. 
1365b.  Skarpe,  Samuel.   The  History  of  Egypt 
from  the  Earliest  Times  till  the  Conquest  by 
the  Arabs  A.D.  640.  . . .    The  4th  Ed.    2  vol. 
London,  1859,  8°.    H. 

On  the  future  life,  see  Ch.  I.  §  37;  II.  32:  V.  29, 
43;  and  XI.  43. 

3.  Ancient  Persians  and  Modem  Parsis. 

1366.  Avesta.  Zend-Avesta,  ouvrage  de  Zo- 
roastre  . . .  traduit  en  Francais  sur  I'original 
Zend,  avec  des  remarques ;  k  accompagne  de 
plusieurs  traites  propres  ^  6claircir  les  ma^ 
tieres  qui  en  sont  I'objet.  Par  M.  Anquetil  du 
Perron.  2  tom.  (Tome  I.  in  2  pt.)  Paris, 
1771,40.    D. 

This  translation  cannot  be  safely  relied  on. 

1367.  Zend-Avesta,   Zoroasters  lebendiges 

Wort  ...  .  Nach  dem  FranziJsischen  des 
Herrn  Anquetil  du  Perron  von  Johann  Frie- 
derich  Kleuker.  ...  3  Theile.  [Theil  I.,  2« 
Ausg.]    Riga,  (1770,)  1786,  77,  77,  4o.    //. 

1368.  Kleuker,  Joh.  Friedr.  Anhang 
zum  Zend-Avesta.  ...  [Containing  a  trans- 
lation of  the  dissertations  of  Anquetil  du 
Perron,  and  of  Foucher's  treatise  on  the 
Religion  of  the  Persians,  with  original 
essavs.]  2  Bde.  in  5  Theilen.  Leipzig 
und 'Riga,  1781-83,  4°.    H. 

1369.  Zend-Avesta  imKleinen — dasist 

Ormnzd's  Lichtgesetz  . . .  dargestellt  in 
einem  wesentlichen  Auszuge  aus  den 
Zendbiichern  ...  nebst  ganz  neuen  Ab- 
handlungen  imd  vollstJlndigen  ErLaute- 
rungen  ...  in  drey  Theilen  von  Johann 
Friedrich  Kleuker.  Riga,  1789,  8°.  pp. 
60, 190 -h.    D. 

1370.  Vendidad  Sade.    Die  heiligen  Schrif- 

ten  Zoroaster's  Yagna,  Visperedund  Vendida.d. 
Nach  den  lithographirten  Ausgaben  von  Paris 
und  Bombay  mit  Index  und  Glossar  herausge- 
geben  von  Dr.  Hermann  Brockhaus.  Leipzig, 
1850,  large  8°.  pp.  xiv.,  416. 

The  Paris  edition  referred  to  in  the  title  was  edited 
by  E.  Burnouf,  and  publ.  in  1829-43,  fol.    A. 

1371.  Zendavesta  or  the  Religious  Books 

of  the  Zoroastrians  edited  and  translated  with 
a  Dictionary,  Grammar  &c.  by  N.  L.  Wester- 
gaard  ...  .  Vol.  I.  The  Zend  Texts.  4  pt. 
Copenhagen,  1852-54,  4o.  pp.  26,  4S6. 

With  a  valuable  preface. 

1372.  Avesta  die  heiligen    Schriften    der 

Parsen.  —  Aus  dem  Grundtexte  iibersetzt,  mit 
steter  Riicksicht  auf  die  Tradition  von  Dr. 
Friedrich  Spiegel.  I"  Band:  Der  Vendidad. 
Mit  zwei  Abbildungen.  ||  lie'  Band.  Vis- 
pered  und  Yagna.  Mit  vier  Tafeln  Abbildun- 
gen.    2  Bde.     Leipzig,  1852-59,  8o.     //. 

With  valuable  Introductions  and  Excursus.  Spie- 
gel has  also  publ.  an  edition  of  the  original  text, 
with  the  Huzvaresh  or  Pehlevi  version,  2  Bde.  Leip- 
zig, 1851-58,  80,  not  yet  complete. 

1373.  Die  fiinf  GUthas  oder  Sammlungen 

von  Liedern  und  Spriiclien  Zarathustra"s,  sei- 
ner Junger  und  Nachfolger.  Herausgegeben, 
iibersetzt  und  erklart  von  Privatdocent  Dr. 
Mt.  Haug.  ...  2  Abth.  Leipzig,  1858-60,  8o. 
pp.  xvi.,  248;  xvi.,  259.  {Abhandlungen  f.  d. 
Kunde  d.  Morgenl.,  etc.  Bd.  I.  Nr.  3,  and  Bd. 
IL  Nr.  2.) 

1374.  Burnouf,  Eugene.  Commentaire 
sur  le  Yagna  Tun  des  livres  religieux  des 
Parses  ouvrage  contenant  le  te.xte  zend 
expliqu6  pour  la  premiere  fois  ...  et  la 
version  sanscrite  inedite  de  N6riosengh 
...  ,  Tome  I.  Paris,  1833  [-35],  4o.  pp. 
cliii.,  592,  c.xcvj.    BA. 

1375.  I^lturtes  sur  la  langue  et  sur  les 

737 


1376 


CLASS  III.  — DESTINY  OF  THE   SOUL. 


1398 


textes  zends.  Tome  I.  Paris,  1840-50, 
8o.  pp.  iv.,  429. 

Consistin?  of  articles  published  in  the  Journal 
Asiatique  1840-50.  Important  for  its  corrections 
of  the  mistranslations  of  Anquctil  du  Perron. 

1376.  Spiegel,  Friedr.  Studien  Uber  das 
Zendavesta.  1.  Die  Tradition  der  Parsen. 
2.  Zur  parsischen  Eschatologie.  (Zeit- 
sclirift der  deutschen  morgenl.  Gesellschaft, 
1847,  L  242-263.)     H. 

1377.  Spiegel,  Friedr.  The  same.  3.  Die 
Lehre  vou  der  unendlichen  Zeit  bei  den 
Parsen.    (Ibid.  1851,  V.  221-230.)    H. 

1378.  The  same.    4.  Ueber  den  Cultus 

der  Gestirne  und  die  Weltausiclit  der  Par- 
een  in  den  verschiedenen  Epoclien  ihrer 
Entwickelung.  (Ibid.  1852,  VI.  78-86.) 
H. 

1379.  Studien  iiber    das    Zendavesta. 

5.  Redaction  und  Abfassung.  (Ibid.  1855, 
IX.  174-192.)    H. 

1380.  Der    neunzehnte    Fargard    des 

Vendidad.  3  Abtb.  Miinchen,  1850-54, 
4o.  pp.  32,  58,  40. 

From  the  Abhandlungen  d.  philos.-philol.  Classe 
d.  Jcon.  bay.  Alcad.  d.  Wissenschaften,  Bde.  VI., 
VII.  (li.)  This  is  an  important  chapter  of  the 
Vendidad  in  respect  to  eschatology. 

1380a. Zur  Interpretation  des  Vendidad. 

Leipzig,  1853,  8°.  pp.  54. 

1381.  Sclilottmaiin,  Konst.  Beitrage 
zur  Erlauterung  dos  von  Spiegel  bearbei- 
teten  Anfangs  des  19ten  Fargard  des  Ven- 
didad. (Weber's  Indische  Studien,  1850, 
I.  364-380.)    H. 

1382.  Haug,  Martin,  r  Zendstudien.  I. 
Uebersetzung  und  Erklarung  von  Ja^na 
c.  44.  (Zeitschrift  der  D.  M.  Gesellschaft, 
1853,  VII.  314-337,  506-526.)    H. 

1383.  Zendstudien.   II.  Die  Lehre  Zo- 

roastersnach  den  alten  Liederndes  Zenda- 
westa.  III.  Die  Namen  Avesta,  Zend  und 
PSzend  in  ihrer  litterarischen  und  reli- 
gionsgeschichtlichen  Bedeutung.  (Ibid. 
1855,  IX.  683-703.)     H. 

1384.  Whitney,  William  Dwight.  On 
the  Avesta,  or  the  Sacred  Scriptures  of 
the  Zoroastrian  Religion.  (Journal  of  the 
Amer.  Orient.  Soc,  1856,  V.  337-383.)     H. 

On  the  Zoroastrian  doctrine  of  the  future  life, 
see  p.  382. 

1385.  Bwndeliesli,  Liber  Pehlvicus.  E  ve- 
tustissimo  Codice  Havniensi  descripsit,  duas 
Inscriptiones  Regis  Saporis  I.  adjecit  N.  L. 
Westergaard.    Havniae,  1851,  4».  pp.  iv.,  84. 

See  the  review  by  M.  Hatig,  in  the  Gottingische 
gelehHe  Anzeigen,  1854,  II.  1001-1046.    S. 

1386.  Das    einunddreissigste    Capitel  des 

Bundehesch.  Ucber  die  Auferstehung  und 
den  letzten  Korper.  [By  Friedr.  Spiegel.] 
(Das  Ausland  for  1857,  XXX.  433-435.) 

1387.  Spiegel,  Friedr.  Grammatik  der  Par- 
sisprache  nebst  Sprachproben  ...  .  Leipzig, 
1851,  80.  pp.  viii.,  209.     H. 

The  extracts  from  the  Minokhired,  of  which  a  Ger- 
man translation  is  given  pp.  161-173,  are  curious  and 
interesting  as  illustrating  the  religious  notions  of  the 
Parsis. 

1388.  Ardai  Vlr^f.  The  Ardai  Viraf  Nameh ; 
or,  The  Revelations  of  Ardai  Viraf.  Trans- 
lated from  the  Persian  and  Guzeratee  Versions. 
With  Notes  and  Illustrations.  By  J.  A.  Pope. 
London,  1816,  8°.  pp.  xv.,  123.     H. 

A  Parsi  work,  describing  the  rewards  and  punish- 
ments of  the  future  life,  as  beheld  by  Ardai  Viraf  in 
a  vision  or  trance  of  a  week's  duration,  in  which  he 
visited  heaven  and  hell.  Large  quotations  are  given 
in  the  Dabistdn,  I.  283-304,  and  by  Dosabhoy  Fram- 
jee,  The  Parsees,  etc.  liOnd.  1858,  8",  pp.  267-274. 
(IT.)  Spiegel  regards  the  work  as  a  redaction  of  the 
Christian  apocryphal  book  called  The  Ascension  of 
Isaiah.  (Comp.  No.  3403*.)  See  his  Traditionelle 
Literatur  der  Parsen,  pp.  120-128. 

738 


1389.  Desatir,  about  the  middle  of  the  16th 
cent.?  The  Desatir,  or  Sacred  Writings  of 
the  Ancient  Persian  Prophets,  in  the  Original 
Tongue,  together  with  the  Ancient  Persian 
Version  and  Commentary  of  the  Fifth  Sasan ; 
carefully  published  by  Mulla  Firnz  Bin  Kaus 
who  has  subjoined  a  copious  Glossary  of  the 
Obsolete  and  Technical  Persian  Terms;  to 
which  is  added  an  English  Translation  of  the 
Desatir  and  Commentary  [by  William  Ers- 
kine].     2  vol.  Bombay,  1818,  8°.     A. 

See  the  review  by  the  Baron  A.  I.  Silvestre  de 
Sacy  in  the  Journal  des  Savans,  1821,  pp.  16-31,  67- 
79  (H.),  and  an  art.  on  the  Desatir  and  the  Dabist.an 
by  W.  Ersldn,e  in  the  Trans,  of  the  Lit.  Soc.  of  Bom- 
hay,  II.  342-376.     A. 

1389a.  DaMstan.     See  No.  1257. 


1390.  Hyde,  Thomas.  Veterum  Persarum  et 
Parthoruni  et  Medorum  Religionis  Historia. 
...  Editio  secunda.  Oxonii,  (1100,)  1760,  4<>. 
pp.  580 -f.     H. 

1391.  Fouclier,  Paul,  the  Abb6.  Traitg  hia- 
tori<iue  de  la  religion  des  Perses.  (Memoires 
de  VAcad.  Boy.  des  Inscr.  et  Belles-Lettres, 
[1752-72,]  Tonies  XXV.,  XXVII.,  XXIX., 
XXXL,  and  XXXIX.)    H. 

1392.  Anquetll  du  Perron,  Abraham 
Hyacinthe.  Exposition  du  systeme  theolo- 
gique  des  Perses,  tire  des  livres  Zends,  Pehlvia 
et  Parsis.  1767.  (Memoires  de  VAcad.  Roy. 
des  Inscr.  et  Belles-Lettres,  XXXVII.  571-709.) 
H. 

1392a.  Pastoret,  C.  E.  J.  P.,  Marquis  de. 
Zoroastre,  etc.  1786.     See  No.  1275a. 

1393.  Tyclisen,  Thomas  Christian.  De  Rer 
ligionvm  Zoroastricarvm  apvd  exteras  Gentea 
Vestigiis.  Commentatio  I.,  II.  1791-94.  (Com- 
nientationes  Soc.  Reg.  Sci.  Gottingensis,  Class. 
Hist,  et  Phil.,  XL  112-151,  and  XII.  1-23.)    H. 

1393a.  Erslcine,  William.  On  the  Sacred 
Books  and  Religion  of  the  Parsis.  , . .  (Trans- 
actions of  the  Lit.  Soc.  of  Bombay,  II.  295- 
341,  Lond.  1820,  4o.)    A. 

1394.  Rliode,  Joh.  Gottlieb.  Die  heilige  Sage 
nud  das  gesammte  Religionssystem  der  alten 
Baktrer,  Meder  und  Perser  oder  des  Zendvolks. 
...  Frankfurt  am  Main,  1820,  8».  pp.  xiv., 
545  -t-.    D. 

1395.  Vnllers,  Joh.  August.  Fragmente  ueber 
die  Religion  des  Zoroaster  —  Aus  dem  persi- 
schen  uebersetzt  und  mit  einem  ausfuehr- 
lichenCommentarversehen  ...  .  Mit  einem 
A^orworte  von  H.  Prof.  Windischmann.  Bonn, 
1831,  80.  pp.  xxxii.,  130  +.    V. 

See  the  criticisms  of  Silvestre  de  Sacy  in  the  Jour- 
nal des  Savaiis,  1832,  pp.  32-44.     S. 

1396.  Miiller,  Joh.  Georg.  1st  die  Lehre  von 
der  Auferstehung  des  Leibes  wirklich  nicht 
eine  alt-persische  Lehre?  (Theol.  Stud.  u. 
Krit.,  1835,  pp.  477-496.)    H. 

In  opposition  to  Havemick,  in  his  Comm.  on  Dan. 
xii.  2. 

1397.  IVork,  Friedrich  or  Felix,  originally 
Selig  Korn.  Mythen  der  alten  Perser  als 
Quellen  christlicher  Glaubenslehren  und  Ritu- 
alien.  Nach  den  einzelnen  Andeutungen  der 
Kirchenvater  und  einiger  neuern  Gelehrten 
zum  erstenmale  systematisch  aneinauderge- 
reiht.  ...    Leipzig,  1835,  8o.  1  th. 

On  the  end  of  the  world,  the  resurrection  of  the 
dead  and  the  last  judgment,  see  p.  140,  et  seqq.  Selig 
Korii  was  the  author's  Jewish  name,  which  he 
afterwards  changed.  His  Christian  name  is  given  as 
Friedrich  by  Kavser,  "Winer,  Fiirst,  Weller,  and 
Mever's  Cotiv.  Lex.  ;  Schulz,  in  his  continuation  of 
Heinsius,  has  Felix.  Both  of  these  names  are  equiva- 
lent in  meaning  to  Selig. 

1398.  Wilson,  John.  The  P&rsI  Religion :  as 
contaiu(!d  in  tlie  Zand-Avasta,  and  propounded 
and  defended  by  the  Zoroastrians  of  India  and 


1399 


SECT.  II.     C.  4.  — BELIEF  OF  THE  HINDUS. 


1410a 


Persia,  unfolded,  refuted,  and  contrasted  with 
Christianity.    Bombay,  1843,  8».  pp.  610.  AB. 
See  Brit.  Quar.  Rev.  VII.  49-73.    BA. 

1399.  Menant,  Joachim.  Zoroastre,  essai  sur 
la  philosophic  religieuse  de  la  Perse.  ^  ed. 
Paris,  (1844,)  1857,  «<>.  pp.  xxviii.,  212. 

1399».  Rdtli,  Eduard  (Max.).  Die  agyptische 
und  die  zoroastrische  Glaubenslehre.  1846. 
See  No.  1361». 

1400.  Rotli,  Rudolph.  Zur  Geschichte  der 
ReligLonen.  III.  Die  Ormuzd-Religion.  (Zel- 
ler's  Theol.Jahrb.  for  1849,  VIII.  281-297.)  J). 

1401.  Die   Sage   von   Dschemschid.    (Zeit- 

schrift  der  D.  M.  Gesellschaft,  1850,  IV.  417- 
433.)    H. 

Roth  identifies  Jemshid  with  theFima  of  the  Avesta 
and  the  Yaina  of  the  Vedas,— the  first  man,  and  the 
ruler  of  the  dead. 

1402.  Westergaard,  Niels  Lndvig.  Beitrag 
zur  altiranischen  Mytiiologie.  Aus  dem  Da- 
nischen  iibersetzt  von  Fr.  Spiegel.  (Weber's 
Indische  Studien,  1855,  III.  402-448.)     H. 

The  original  was  publ.  in  the  "  Oversigt  af  det 
Kgl.  danske  Vidensk.  Selsk.  Porhandlinger"  for  Nov. 
1852.  A.U  English  translation  ia  ihQ  Journal  of  the 
Bombay  Branch  of  the  Roy.  Asiatic  Soc,  for  July, 
1853;  V.  77-Ut. 

1403.  [Alger,  William  Rounseville].  The  Per- 
sian Doctrine  of  a  Future  Life.  Its  Connec- 
tion with  Judaism  and  Christianity.  {Quar- 
terly Journ.  of  the  Amer.  Unit.  Assoc,  for 
July,  1858;  V.  409-436.)     H. 

1403».  Hard  wick,  Charles.   Christ  and  other 

Masters,  eta.     Part  IV.  1859.     See  No.  1297. 

1403b.  Spiegel,  Friedrich.     Die   traditionelle 

Literatur  der   Parsen   in   ihrem  Zusammen- 

hange    mit    den    angranzenden   Litei-aturen 

dargestellt.     Wien.  1860,  8o.  pp.  xii.,  472.    H. 

Also  with  the  title:  —  "Einluitung  in  die  traditio- 

nellen  Schriften  der   Parsen   von  Fr.    Spiegel.    11'^' 

Theil.    ..."       See    particularly    pp.    8()-88,    114-120 

(Bundehesh.  cap.  xxxi.),  124-127  (Ardai-VirilfName), 

138-143  (.Miuokhired),  168-181  (Sadder  Bundehesh). 

1404.  [Ramsay,  Samuel].  The  Religion  of 
Zoroaster,  ([/niversalist  Quar.  for  July  and 
Oct.  1S60,  Jan.  July,  and  Oct.  1861;  XVII. 
221-253,  358-377,  XVIII.  1-29,  221-236,  329- 
347.)    H. 

4.  Hindus.    (Brahmanism  and  Bnddhism.) 

Note.  —  For  the  religion  of  the  Aborigines  of  India, 
see  Nos.  1320-1323. 

For  the  bibliography  and  history  of  Hindu  literature, 
see  F.  Adelung,  Bibliotheca  Sanscrita,  2e  Ausg., 
St.  Petersburg,  1837,  8»  (H.) ;  J.  Gildemeister,  Bi- 
blioth.  San.iJcritae  Specimen,  Bonnae  ad  Rhenum, 
1847,  8"  (/?.);  A.  Weber,  Akad.  Vorlesungen  Uber 
Indische  Literaturgeschichte,  Berlin,  1852,  8°  {H.), 
or  the  French  translation,  Paris,  1859,  8°;  Max 
MUller,  Bist.  of  Ancient  Sanskrit  Literature,  2d 
ed.,  London,  1860,  8°  (H.) ;  J.  T.  Zenker's  Biblio- 
theca Orientalis,  Vol.  II.  Leipz.  1861,  8"  {H.) ; 
also  the  popular  works  of  Mrs.  Speir  and  Wright- 
son,  Nos.  14S0»,  1491,  below. 

For  the  older  literature  relating  to  Brahmanism 
and  Buddhism,  see  Grasse,  Lehrb.  einer  allgem. 
Literlirgeschichte,  1. 308-313,  and  II.  341-345;  comp. 
I.  94-99. 

1404*.  Veda.  Rig-V§da,  on  Livre  des  hymnes, 
traduit  du  Sanscrit  par  M.  Langlois  ...  .  4 
vol.     Paris,  1848-51,  8o. 

Thi^  is  the  only  translation  of  the  whole  of  the 
Rig-Veiia,  and  its  accuracy  cannot  be  at  all  relied  on. 
Wilson's  English  translation,  3  vol.  Lond.  1850-57, 
80  {BA.),  comprises  but  four  Ashtalcas,  that  is,  one 
half  of  the  collection.  Its  continuation,  however, 
edited  by  Dr.  J.  R.  Ballantyno.  is  announced  as  in 
the  press.  A  German  translntion,  by  T.  B^nfcr,  hns 
been  commenced  in  the  Orient  und  Occident.    On 


the  Vedic  doctrine  of  the  future  life,  so  far  as  it  can 
be  gathered  from  the  few  references  in  the  hymns,  sec 
Nos.  1401,  1410,  1472,  1476,  1477,  1482.  1490.  On  the 
\eda  ju  general,  see  H.  T.  Colebrooke  in  IhB  Asiatic 
Res.  Vol.  VIII.,  or  his  Essays,  I.  9-113  {H.);  R.  Roth, 
Zur  Lit.  u.  Gesch.  des  Weda,  Stuttg.  1846,  8"  (A.); 
\\  .  D.  Whitney's  articles  in  the  Journal  of  the  Amer. 
Orient.  Society,  III.  289-328,  IV.  245-261  (ff.)-  J 
Barthelemy  St.  Hilaire  ia  the  Journal  des  Sav'anta 
for  1853  and  1854.  seven  articles  (H.) ;  the  work  of 
Max  MuUer  referred  to  above,  and  the  review  of  it  by 
Prof.  Whitney  in  the  Christian  Exam,  for  March, 
1861,  LXX.  251-281.  (H.)  See  also  Muir's  Oriqi7iai 
Sanskrit  Texts,  Part  III.,  Lond.  1861,  go  (£.),  and  the 
work  of  Banerjea,  No.  1495f,  below. 

1405.  Mann.  Manava-Dharma-S'Sstra,  i.e.  The 
Institutes  of  Manu. 

The  twelfth  Book  of  the  Institutes  of  Manu  or 
Menu  treats  of  the  transmigration  of  souls  and  final 
beatitude.  For  an  English  translation,  first  printed 
at  Calcutta,  1794,  4",  see  the  Works  of  Sir  William 
Jones,  1807,  8°,  VIII.  1:9-151  (£".);  French,  bv  A. 
(L.  A.)  Loiseleur  Deslougchamps,  Paris,  18,33,  8"  (ff.), 
reprinted  in  Pauthier's  Livres  sacres  de  I  Orient.  A 
critical  edition  of  the  origiifel,  with  .in  English  trans- 
lation (based  on  that  of  Sir  W.  Jones),  wa.s  publ.  by- 
Sir  G.  C.  Haughton,  2  vol.  London,  1825,  4o.  This 
translation  is  also  sold  separately. 

1406.  [Ma]iai>li&rata].  The  Bhagavad-Gita; 
or  a  Discourse  between  Krishna  and  Arjuna 
on  Divine  Matters.  A  Sanskrit  Philosophical 
Poem :  translated,  with  copious  Notes,  an  In- 
troduction on  Sanskrit  Philosophy,  and  other 
Matter:  by  J.  Cockburn  Thomson  ...  .  Hert- 
ford, 1855,  40.  pp.  cxix.,  155.    H. 

First  English  translation,  by  Charles  Wilklna, 
London,  1785,  4"  (H.) ;  Latin,  with  the  original  text, 
by  A.  W.  von  Schlegel,  "  Editio  altera  auctior  et 
emendatior  cura  Christiani  Lasseni,"  Bonnae,  (1823,) 
1846,  80  (H.) ;  French,  by  J.  D.  Lanjuinais,  in  hi» 
(Euvres,  Paris.  1832,  8o,  IV.  135-245,  and  by  E.  Bur- 
nouf,  Paris,  1861,  8o;  German,  by  C.  R.  S.  Peiper, 
Leipzig,  1834,  8";  Modern  Greek,  by  Demetrios  Ga- 
lanos,  Athens,  1848,  8o.  (H.)  Mr.  Thomson  has 
published  the  original  text  as  an  accompaniment  to 
his  translation.  An  edition  in  Sanskrit,  Canarese, 
and  English  (from  Wilkins),  printed  in  parallel 
columns,  with  an  Appendix  containing  Schlcgel'a 
Latin  version,  an  English  translation  of  the  principal 
part  of  Humboldt's  essay,  an  essay  by  the  Rev.  R.  D. 
Griffith,  and  other  illustrative  matt«r.  was  publ.  at 
Bang.alore  by  the  Rev.  J.  Garrett,  1846,  40.  pp.  xvi., 
147,  29,  Iviii.  —  The  Bhagavad-Gitd  is  a  comparatively 
late  interpolation  of  the  Mahdbhdrata. 

1407.  Humboldt,  (Karl)Wilhelm,5aron 
von.  tiber  die  unter  dem  Namen  Bha- 
gavad-Giti  bekannte  Episode  des  Mahd- 
Bharata.  (In  the  Abhandlungen  der 
konigl.  Akad.  der  Wissensch.  zu  Berlin, 
1825,  hist.-phil.  Klasse,  pp.  1-64.)    H. 

Also  in  his  Werke,  I.  26-109,  Berlin,  1827,  80.— 
Reviewed  by  G.  W.  F.  Hegel  in  the  Jahrb.  f.  wiss. 
Krit.  for  Jan.  and  Oct.  1827,  coll.  51-63,  and  1441- 
1492;  also  in  his  Werke,  XVI.  361-435.     H. 

1408.  [Green,  E.B.].  The  Bhagvat  Geeta, 
and  the  Doctrine  of  Immortality.  {Amer. 
[Whig]  Rev.  for  Sept.  1845;  II.  267-278.) 
H. 

1409.  . . .    Ardschuna's  Reise    zu    Indra's 

Himmel,  nebst  anderen  Episoden  des  Maha- 
Bharata;  in  der  Ursprache  zum  erstenmal 
herausgegeben,  metrisch  iibersetzt,  und  mit 
kritischen  Anmerkungen  versehen  von  Franz 
Bopp  ...  .  Berlin,  1824,  40.  pp.  xxviii.,  122, 
and  (Sanskrit  text)  78.    H. 

1410.  S'atapaf  lia-Br&limana.  Fine  Le- 
gende  des  yat.ipatha-Brahmana  liber  die  stra- 
fende  Vergeltung  nach  dem  Tode.  Mitge- 
theilt  von  Dr.  A.  Weber.  Sanskr.  and  Germ. 
(Zeitschrift  der  deutschen  morgenl. Gesellschaft, 
1855,  IX.  237-243.)    H. 

Weber  in  his  introduction  remarks  upon  the  Vedio 

doctrine  of  a  future  life. 

1410*.  Oupnek'liat  ...  Opus   ...   continena 

antiquam  et  arcanam  . . .  Doctrinam,  fe  qua- 

tuor   sacris   Indorum   Libris   . . .   excerptam ; 

...  6  Persico  Idiomate  ...  in  Latinum  conver- 

sum ;  Dissertationibus  et  Annotationibns  . . . 

illustratum:  studio  et  opera  Anqnetil  Duper- 

ron  ...    .    2  vol.  Argentorati,  1801-02,  4o.  B. 

739 


1411 


CLASS  III.— DESTINY  OF  THE  SOUL. 


1430 


See  the  analysis  by  LanjuinaJs  in  the  Mag.  Encycl. 
Tom.  III.,  v.,  VI.,  reprinted  in  the  Journal  Asiatique 
Tom.  II.,  III.  (B.).  and  in  his  Oeuvres,  IV.  246-368; 
comp.  the  articles  by  Weber.  Indische  Studien.  I. 
247-302,380-456,11.1-111,170-236.  (H.)  The  Oupne- 
k'hat  contains  a  translation  or  paraphrase  of  fifty  of 
the  Upanishads. 

1411.  Brlhacl   A'ranyaka  Upanishad. 

(The),  and  the  Commentary  of  S'aiikara 
A'cha'rya  on  its  First  Chapter,  translated 
from  the  Original  Sanscrit,  by  Dr.  E.  Roer. 
Calcutta,  [1850-]  1856,  S*.  pp.  vii.,  279.  {Bi- 
bliotheca  Indica,  Vol.  II.  Part  III.  Nos.  27,  38, 
135.)    BA. 

1412.  Clilidndogya  Upanisliad  (The)  of 
the  Sama  Veda,  with  Extracts  from  the  Com- 
mentary of  S'aiikara  A'charyya,  translated 
from  the  Original  Sanskrita,  by  Rajendralal 
Mittra.  Fasciculus  I.  Calcutta,  1854,  8°.  pp. 
72.    {Bihlioth.  Indica,  No.  78.) 

1418.  Roer,  (Hans  Ileinr.)  Eduard.  The  Tait- 
tariya,  Aitareya,  S'vetas'vatara,  Kena,  I's'a', 
Kittlia.  Pras'na,  Mnndaka  and  Miindukya 
Upanishads.  Translate'd  from  the  Original 
Sanscrit.  By  Dr.  E.  Riier.  Calcutta,  [1852-] 
1853,  8°.  pp.  ii.,  170.  (Biblioth.  Indica,  Vol. 
XV.  Nos.  41,50.) 

WitJv  valuable  Introductions.  A  translation  of  the 
Kena,  Is'a,  Knflia,  and  Mnprtaka  Upanishads,  accord- 
ing to  the  gloss  (if  S'ankara,  may  also  be  loiind  in 
Ranimohun  Rov's  Translation  of  several  Principal 
Books  of  the  Veds,  2d  ed..  Lend.  1832,  8».    H. 

1414.  Jalminl.  The  Aphorisms  of  the  Mi- 
mdnsa  Philosophy.  With  Extracts  from  the 
Commentators.  In  Sanskrit  and  English. 
. . .  [Translated  by  J.  R.  Ballantyne.]  Alla- 
habad, 1851,  80.  pp.  36. 

1415.  Sad&iianda.  Vedanta-Sara;  or.  Es- 
sence of  the  Vedanta:  an  Introduction  of  the 
Vedanta  Philosophy  by  Sadananda  Parivra- 
jakA,ch&rya.  Translated  ...  by E. Roer.  From 
the  Journal  of  the  Asiatic  Society  of  Bengal 
for  1845.    Calcutta,  1845,  8o.  pp.  35. 

1416.  A  Lecture  on  the  Vedanta,  embrac- 
ing the  Text  of  the  Vedanta-Sara.  [By  J.  R. 
Ballantyne.]     Allahabad,  1850,  8".  pp.  84. 

The  Sanskrit  text,  with  a  German  translation,  by 
O.  Frank,  Miinchen,  1&S5,  i°.    A. 

1417.  [Sesli&ttrisivatesikar].  The  Ele- 
ments of  the  Vedantic  Philosophy,  translated 
from  the  Tamil,  by  Thomas  Foulkes  ...  . 
Madras,  1860,  8°.  pp.  33. 

1418.  Kaivaljanavanita  a  Vedanta  Poem 
the  Tamil  Text  with  a  Translation  a  Glossary 
and  Grammatical  Notes  to  which  is  added  an 
Outline  of  Tamil  Grammar  ...     .    By  Charles 

Graul,  D.D Leipzig,  also  London,  1855, 

8o.  pp.  x.,  174,  100.  (Graul's  Bibliotheca  Ta- 
mulica,  Tom.  II.) 

Tom.  I.  of  Graul's  Bihl.  TamuUca  (1854)  contains 
a  German  translation  of  this  and  of  two  oUier  Tamil 
\  works  on  the  Vedanta  philosophy,  with  notes. 

1418a.  [Mrityiiiijaya  Vidyalankara]. 
The  Vedanta  Chaiidrika ;  —  an  Apology  for  tlie 
Present  System  of  Hindu  Worship.  Written 
in  the  Bengali  Language,  and  accompanied 
by  an  English  Translation.  Calcutta,  1817. 
Rare.    See  Calcutta  Review,  IV.  43,  44. 

1419.  Kapila.  The  Aphorisms  of  the  Sankhya 
Philosopiiy,  of  Kapila  with  illustrative  Ex- 
tracts from  the  Commentaries.  . . .  [Trans- 
lated by  J.  R.  Ballantyne.  Book  I.]  Allaha- 
bad, 1852,  8o.  pp.  158. 

1420.  [ ].  A  Lecture  on  the  S&nkhya  Philo- 
sophy, embracing  the  Text  of  the  Tattwa 
SamAsa.  . . .  [Translated  by  J.  R.  Ballantyne.] 
Mirzapore,  1850,  8o.  pp.  65  +. 

1421.  Is'vA,ra  Kyishna.  The  Sankhya 
KSrikii,  or  Memorial  Verses  on  the  Sitnkhya 
Philosophy,  by  I'swara  Krishna;  translated 
from  the  Sanscrit  by  Henry  Thomas  Cole- 
brooke,  Esq.    Also  the  Bhashya  or  Commen- 

740 


tary  of  Gaurapada;  translated,  and  illus- 
trated by  an  Original  Comment,  by  Horace 
Hayman  Wilson  ...  .  Oxford,  Oriental  Trans- 
lation Fund,  1837,  4".  pp.  xiv.,  194,  and  the 
Sanskrit  text,  pp.  48,  S.  3.    H. 

1422.  Patanjali.  The  Aphorisms  of  the 
Yoga  Philosophy,  of  Patanjali  with  illustra- 
tive Extracts  from  the  Commentary  by  Bhoja 
Raja.  ...  [Translated  by  J.  R.  Ballantyne.] 
[Book  I.]  II  Book  II.  Allahabad,  1852-53, 
8o.  pp.  ii.,  64,  62. 

1422a.  Paul,  N.  C.  A  Treatise  on  the  Yoga 
Philosopiiy  ...  .  Benares,  1851,  8<».  pp.  iv., 
63. 

1423.  Gautama,  or  Gotama.  The  Apho- 
risms of  the  Nyaya  Philosophy,  by  Gautama, 
with  illustrative  Extracts  from  the  Commen- 
tary by  Vis'wanatha.  In  Sanskrit  and  English. 
. . .  [Translated  by  J.  R.  Ballantyne.]  [Book 
I.]  I  Book  II.  II  Books  III  &  IV.  Allaha- 
bad, 1850,  '53,  '54,  So.  pp.  66, 119,  104,  90. 

1424.  Vls'vanatlia,  fl.  a.d.  1660.  . . .  [BhSsha 
Pariccheda.]  Division  of  the  Categories  of 
the  Nyaya  Philosophy,  with  a  Commentary 
by  Viswanatha  Panchanana.  Edited,  and  the 
Text  translated  from  the  Original  Sanscrit, 
by  Dr.  E.  Roer.  Fasciculus  I.,  II.  Calcutta, 
1850,  80.  (Biblioth.  Indica,  Vol.  IX.  Nos.  32, 
35.) 

With  a  valuable  Introduction.  Compare  the  arti- 
cles of  J.  Barthflomy  St.  Hilaire  in  the  Journ.  del 
Sarants,  1853,  pp.  Iit7-211,  330-48.     H. 

1425.  Anuam  Blia^^a,  17th  cent.?  The 
Tarka-Sangraha  . . . ;  with  a  Hindi  Paraphrase 
and  English  Version  [by  J.  R.  Ballantyne, 
assisted  by  F.  E.  Hall].  Allahabad,  1851,  8o. 
pp.  24,  48  -f . 

A  popular  compend  of  the  Ny^ya  philosophy.  Sec 
also  "Lectures  on  the  Ny.1ya  Philosophy  [by  J.  R. 
Ballantyne],  embracing  the  Text  of  the  TarUa  San- 
graha,"  2d  Ed.,  revised  [by  F.  E.  Hall],  Benares, 
(1848),  1852,  8°.  pp.  XV.,  80.     S. 

1425*.  Kan&da.    See  No.  1470. 

1426.  Mftdliava,  end  of  14th  cent.  Sarva 
dar9ana  sangraha  d.  i.  Inbegriff  der  verschie- 
denen  Systeme  der  Indischen  Philosophic. 
Erster  Artikel.  [System  of  Charvaka.]  (Zeit- 
schrift  der  D.  M.  Gesellschaft,  1860,  XIV.  517- 
526.)    H. 

1427.  Visliiiu  Pur^lia  (The),  a  System  of 
Hindu  Mythology  and  Tradition,  translated 
from  the  Original  Sanscrit,  and  illustrated  by 
Notes  derived  chiefly  from  other  Puranas,  by 
II.  II.  Wilson  ...  .  London,  1840,  4o.  pp. 
xcii.,  704.    H. 

1428.  Bhagavata-Pur&ijia  (Le)  ou  His- 
toire  poetique  de  Kriclma  traduit  et  publi6 
par  M.  Eugene  Burnouf  ...  .  Sanskr.  and 
French.  3  torn.  Paris,  1840-47,  fol.  (Collec- 
tion Orientale.)     H. 

With  valuable  Introductions.— For  a  description 
of  the  twenty-one  hells,  see  Liv.  V.  c.  26 ;  Tome  II. 
pp.  .')05-517.  On  the  deliverance  of  the  soul,  see  I. 
505-599. 

1429.  M&rkaii^eya-Pura^a.  Der  gute 
Konig  in  der  Iliille.  Markandeya-Purana. 
Von  Dr.  F.  Ruckert.  (Zeitschriyt  der  D.  M. 
Gesellschaft,  1858,  XII.  336-340.)     H. 

1430.  Siva-Gnana-Potliam,  Instruction 
in  the  Knowledge  of  God.  A  Mttaphysical 
and  Theological  Treatise,  translated  from  the 
Tamil,  with  an  Introduction  and  Notes.  By 
Rev.  Henry  R.  Iloisington.  {Jotirnal  of  the 
Arner.  Orient.  Soc,  1854,  IV.  31-102.)     H. 

This  work  is  a  translation  from  the  Sanskrit  of  the 
Bavurava-Agamam,  one  of  the  ancient  sacred  books 
of  tlie  Hindus.  It  "treats  of  Deity,  Soul,  and  Mat- 
ter, with  reference  to  their  origin  natures,  relations, 
and  destiny."  The  translation  is  by  Meyknn'Jan,  ac- 
companied by  a  copious  romnientary.  Compare  the 
"Syllabus  of  the  Siva-Gndna-Pdtham,"  given  by 
Mr.  Hoisington  in  tlie  Journal  of  tlie  Amer.  Orient. 
Soc,  1851,  II.  135-154. 


1431 


SECT.  11.    C.  4.  — BELIEF  OF  THE  HINDUS. 


1444 


1431.  Um&pathil  As&riyan,  fl.  a.d.  1650. 
Siva-Pirakas;ini,  Light  of  ftivan.  A  Metaphy- 
sical and  Theological  Treatise,  translated  from 
the  Tamil,  with  Notes.  By  Rev.  Henry  R. 
Hoisingtoh.  {Journal  of  the  Amer.  Orient. 
Soc,  1854,  IV.  125-244.)    H. 

1432.  Tattuva-Kattajei,  Law  of  the  Tat- 
tuvam.  A  Synopsis  of  the  Mystical  Philosophy 
of  tiie  Hindds,  traushited  from  the  Tamil,  with 
Notes.  By  Rev.  Henry  R.  Iloisington.  {Journal 
of  tlie  Amer.  Orient.  Soc,  1854,  IV.  1-30.)    H. 


1433.  Dliammapadam..  Ex  tribus  Codi- 
cibus  HavniensibusPalice  edidit,  Latinevertit, 
Excerptis  ex  Commentario  Palico  Notisque  il- 
lustravit  V.  Fausbtill.  Havniae,  1855,  8o.  pp. 
xiv.,  470.    A. 

1433».  Dhammapadam.     Die  alteste  biid- 

dhistische  Sittenlehre.  Uebersetzt  von  Dr.  Al- 
brecht  Weber.  {Zeitschrift  der  D.  M.  Gesell- 
schaft,  1860,  XIV.  29-86.)     H. 

Belonging,  according  to  Weber,  to  the  third  century 
before  Christ,  or,  in  its  present  form,  perhaps  80  b.c. 
See  No.  1495"'. 

1434.  Upliam,  Edward.  The  Mah^vansi,  the 
R^ja-Katuacari,  and  the  Raja-Vali,  forming 
the  Sacred  and  Historical  Books  of  Ceylon ; 
also,  a  Collection  of  Tracts  illustrative  of  the 
Doctrines  and  Literature  of  Buddhism :  trans- 
lated from  the  Singhalese.  ...  3  vol.  London, 
1833,8°.     H. 

1434a.  Mah&vanso.  The  Mahdwanso,  in 
Roman  Characters,  with  the  Translation  sub- 
joined; and  an  Introductory  Essay  on  Pali 
Buddhistical  Literature.  In  Two  Volumes. 
Vol.  I.  containing  the  first  Thirty-eight  Chap- 
ters. By  the  lion.  George  Turnour  ...  . 
Ceylon,  1837,  4".  pp.  xciii.,  262,  30,  xxxv.  H. 
No  more  has  been  published. 

1434b.  Lalitavistara.  . . .  Rgya  tch'er  rol 
pa  ou  Developpement  des  jeux  con  tenant  I'his- 
toire  du  Bouddha  (Qakya-mouni  traduit  sur  la 
version  tibetaine  du  Bkahhgyour,  et  revu  sur 
I'original  Sanscrit  (Lalitavistara)  par  Ph.  l5d. 
Foucaux  ...  .  Paris,  1848,  4o.  pp.  Ixv.,  425, 
and  6  plates.    D. 

1435.  [Bliadra  Bstliul,  fl.  a.d.  411.  The 
Kalpa  Sfitra  [by  Bhadia  BahuJ  and  Nava 
Tatva:  two  Works  illustrative  of  the  Jain 
Religion  and  Philosophy.  Translated  from 
the  Magadhi.  With  an  Appendix,  containing 
Remarks  on  the  Language  of  the  Original. 
By  the  Rev.  J.  Stevenson,  D.D Lon- 
don, Oriental  Translation  Fund,  1848,  8o.  pp. 
xxviii.,  144.    B. 

1435».  Fa-hian,  about  a.d.  414.  ...  Fo6 
KouS  Ki  ou  Relation  des  royaumes  bouddhi- 
ques :  voyage  dans  la  Tartarie,  dans  I'Afgha- 
nistan  et  dans  I'lnde,  execute,  k  la  fin  du  ive 
siecle,  par  Chy-  Fa  Ilian.  Traduit  du  chinois 
et  commente  par  M.  Abel  Remusat.  Ouvrage 
posthume  revu, complete etaugmente  ...  par 
MM.  Klaproth  et  Landresse.  Paris,  1836,  4°. 
pp.  Ixvi.,  424,  and  ipl.    A.,  BL. 

See  the  reviews  bv  E.  Burnouf,  Journal  des  Sa- 
vants, 1837,  pp.  160-176,  350-366  (^.),  and  H.  H.  Wil- 
son in  the  Journal  of  the  Roy.  As.  Soc.  of  G.  B.  etc. 
1839,  V.  108-140.  (H.)  Compare  the  article  of  Lt. 
Col.  W.  H.  Sykes,  •'  Notes  nn  the  Religious,  Moral 
and  Political  S;ate  of  Ancient  India,"  in  the  Journal 
of  the  B.  A.  S.,  etc.  1841,  VI.  248-484  (H.),  and  the 
discussion  of  the  companuive  antiquitj-  of  Brahmau- 
Ism  and  Buddhism  between  Col.  Sykes  and  Geis. 
Vans  Kennedy  in  the  Asiatic  Journal,  1812,  XXXVII. 
199-207,  XXX  VIII.  7-17,  92-101,  and  XXXIX.  138-146. 
H. 

1435i>.  The  Pilgrimage  of  Fa-hiau,  from  the 

French  edition  of  the  Foe-koue-ki,  with  Addi- 
tional Notes  and  Illustrations.   Calcutta,  1848. 

1435e.  Hiuan-tlisang,  a.d.  (}4S.  Memoires 
sur  les  contrees  occidentales,  traduits  du  San- 
scrit en  chinois,  eu  I'an  648,  par  Hiouea-thsang, 


et  du  chinois  en  fran^ais  par  M.  Stanislas  Ju- 
lien  ...  .  2  tom.  Paris,  1857-58,  8°.  A.,  B. 
For  references  to  various  passages  illustrating  the 
term  nirvicria,  see  the  lirst  Index.  This  work  forms 
Tomes  11.  and  III.  of  the  "  Voyages  des  pelerins 
bouddhistes,"  Tome  I.  being  the  "  Histoire  de  la  vie 
de  Hiouen-thsang  et  de  ses  voyages  dans  I'lude,"  by 
Hoei-li  and  You-thsong,  translated  by  Julien  and 
published  in  Paris,  1853,  8".     {A.)     Comp.  No.  1485. 

1436.  Mulamuli,  or  the  Buddhist  Genesis 
of  Eastern  Indin,  from  the  Shan,  through  the 
Talaing  and  Burman.   By  Rev.  Francis  Mason, 

M.D (Journal  of  the  Amer.    Orient. 

Society,  1854,  IV.  102-116.)    H. 

An  abridgment  of  the  work. 

1437.  [Slia  mi  In  i  yao  lio].  The  Catechism 
of  the  Shamans ;  or.  The  Laws  and  Regula- 
tions of  the  Priesthood  of  Buddha,  in  China. 
Translated  from  the  Chinese  Original,  with 
Notes  and  Illustrations,  by  Charles  Friedr. 
Neumann.  London,  Oriental  Translation 
Fund,  1831,  80.  pp.  152.    //. 

Neumann  publ.  a  German  translation  of  the  above, 
with  corrections,  in  Iligeifs  Zeitschrift  f.  d.  hist, 
Theol.,  1834,  IV.  i.  1-70.    H. 


1437».  [Abii'l  Fazl],  fl.  a.d.  1572.  Ayeen 
Akbery :  or.  The  Institutes  of  the  Emperor 
Akber,  translated  from  the  Original  Persian 
by  Francis  Gladwin.  ...  3  vol.  Calcutta, 
1783-86,  40.     H. 

On  the  Hindu  philosophy  and  religion,  see  III.  95- 
175.. 

1438.  Boncliet,  Jean  Venante.  Lettre  ...  k 
Monseigneur  Huet  ...  [on  the  Hindu  doctrine 
of- Transmigration].  (In  Picart's  Ceremonies 
et  coutumes  religieuses,  etc.,  nouv.  ed.  [1st  ed., 
Amst.  1723,  etc.],  Paris,  1807,  etc.  fol.,  VI. 
115-143.)    H. 

In  Vol.  IV.  Pt.  II.  pp.  159-187  of  the  English  trans- 
lation.   H. 

1439.  Ilolwell,  John  Zephaniah.  Interesting 
Historical  Events  relative  to  Bengal  and  In- 
dostan ;  also  the  Mythology  of  the  Gentoos, 
and  a  Dissertation  on  the  Metempsychosis.  3 
pt.    London,  1765-71,  So. 

1440.  Sinner,  Jean  Rodolphe.  Essai  sur  les 
dogmes  de  la  Metempsychose  &  du  Purgatoire 
enseignes  par  les  Bramins  de  I'lndostan ;  suivi 
d'un  Recit  abrege  des  dernieres  revolutions  & 
de  I'etat  present  de  cet  empire,  tir6  de  I'An- 
glois  [of  Alex.  Dow]  ...  .  Berne,  1771,  sm. 
80.  pp.  163,  141.     F. 

a  German  translation,  Leipzig,  1773,  80. 
144C».  Biiclianany  Francis.   On  the  Religion 
and  Literature  of  the  Burmas.    (Asiatic  Res. 
VI.  163-308,  Lond.  1801,  8».)    H. 

1441.  Moor,  Edward.  . . .  The  Hindu  Pantheon. 
. . .  London,  1810,  4°.  pp.  xvi.,  467,  and  105 
plates.    A.,  AB. 

1442.  Ward,  William.  A  View  of  the  History, 
Literature,  and  Mythology  of  the  Hindoos: 
including  ...  Translations  from  their  Princi- 
pal Works.  ...    A  new  Ed (1st  ed.,  4 

vol.,   Serampore,   1811,  4°.)    3  vol.    London, 
1822,  80.     H. 

On  the  future  life,  see  III.  374-400.  Ward'.«i  work, 
according  to  Wilson  and  others,  is  colored  by  prq'u- 
dice,  and  his  translations  are  not  trustworthy. 

1443.  Rliode,  Joh.  Gottlieb.  Ueber  religiose 
Bildung,  Mythologie  und  Philosophic  der 
Hindus,  mit  Riicksicht  auf  ihre  alteste  Ge- 
schichte.  ...    2  Bde.    Leipzig,  1827, 80.    H. 

1443a.  Francklin,  William.  Researches  on 
the  Tenets  and  Doctrines  of  the  Jeynes  and 
Boodhists  ...     .^  London,  1827,  4o.    A. 

1444.  Hodgson,  Brian  Houghton.  Notices 
of  the  Languages,  Literature  and  Religion  of 
the  Bauddhas  of  Nepal  and  Bhot.  {Asiatic 
Ees.  1828,  XVI.  409-449.)    H. 

Translated  in  the  Nouv.  Joum.  Asiatique,  2«  Ser., 
VI.  81-119,  257-304.    H.  'd     ,  , 

741 


1445 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


1462a 


1445.  Wilson,  Horace  Hayman.  A  Sketch 
of  the  Religious  Sects  of  the  Hindus.  (Asiatic 
Ees.  1828,  XVI.  1-136,  and  1832,  XVII.  169- 
313.)    H. 

Also  publ.  separately,  Calcutta,  1846,  and  in  his 
Works,  Vol.  I.,  Loud.  18fi2,  8".  Comp.  J.  P.  A.  Ke- 
musat  in  the  Journ.  des  Savans,  1829,  pp.  559-72, 
656-69.     H. 

1446.  "Upham,  Edward.  The  History  and 
Doctrine  of  Budhism  [sic],  popularly  illus- 
trated ...  .  With  forty-three  lithographic 
Prints  from  Original  Singalese  Designs.  Lon- 
don, 1829, fol.  pp.  vii.,  136  +.    H. 

"  The  Transmigration  of  Souls,  and  the  Jutakas 
of  the  Budha,"  pp.  25-43;  "The  Dewa  Loka,  or  Six 
Heavens;  the  Brahma  Loka,  or  Sixteen  Heavens, 
and  Nirwana,"  pp.  54-76;  "the  Hells,"  pp.  102-111. 

1447.  Coleljroolce,  Henry  Thomas.  Miscel- 
laneous Essays.  ...  2  vol.  London,  1837,  8°. 
H.  —  New  ed.  in  one  vol.,  Lond.  1858,  %<>. 

On  the  philosophy  of  the  Hindus,  see  I.  227-419, 
comprising  essays  originally  publ.  in  the  Transac- 
tions of  the  Soy.  As.  Soc.  of  G.  B.  and  IreL,  Vols. 
I.,  II.,  Lond.  1828-30,  4".    B. 

1448.  Essais  sur  la  philosophic  des   Hin- 

dous  ...  traduits  de  I'Anglais  et  augmentes 
de  textes  Sanskrits  et  de  notes  nombreuses. 
Par  G.  Pauthier  ...  .  Paris,  1833,  S".  pp. 
viii.,  20,  322.     H. 

1448*.  Bolileii,  Peter  von.  Das  alte  Indien, 
mitbesonderer  Riicksicht  auf  Aegypten  ...  . 
2  Theile.     Kcinigsberg,  1830,  8o.     H. 

1449.  Hodgson,  Brian  Houghton.  Sljetch  of 
Buddhism,  derived  from  the  Buddha  Scrip- 
tures of  Nipal.  {Trans,  of  the  Roy.  As.  Soc. 
of  G.  B.,  etc.  1830,  4o,  II.  222-257,  and  App. 
pp.  Ixxvii.-lxxxii.)    B. 

1449».  Bochinger,  J.  J.  La  vie  contempla- 
tive, ascetique  et  monastique  chez  les  Indous 
et  chez  les  peuples  Bouddhistes  ...  .  Stras- 
bourg, 1831,  80. 

1450.  Schmidt,  Isaac  Jacob.  Ueber  einige 
Grundlehren  des  Buddhaismus.  {Memoires 
de  VAc.  Imp.  des  Sci.  de  Saint-Peter shourg,  6* 
Serie,  Sci.  Pol.,  etc.  1832,  4o,  I.  93-120,  221- 
262.)    BA. 

1451.  Ueber  die   sogenannte  dritte  Welt 

der  Buddhaisten.   (/fciU  1834,  II.  1-40.)    BA. 

1452.  Ueber  die  Tausend  Buddhas  einer 

Weltperiode  der  Einwohnung  ...  .  {Ibid. 
II.  41-86.)     BA. 

1452a.  Sketcli  of  the  Buddhic  Mythology 
among  the  Tibetans  and  Mongols.  {Asiat. 
Journ.  1832,  N.  S.,  VIII.  282-290.)    H. 

1453.  WindiscliHiann,  Friedr.  Heinr. 
Hugo.  . . .  Sancara  sive  de  Theologumenis 
Vedanticorum.  . . .  Bonnae,  1833,  80.  pp.  xvi., 
190.    H. 

1453*.  Hodgson,  Brian  Houghton.  Quota- 
tions in  Proof  of  his  Sketch  of  Buddhism. 
(Journal  of  the  Roy.  As.  Soc.  of  G.  B.,  etc. 
1835,  II.  288-323;  comp.  III.  394.)  H. 
1453»>.  Kennedy,  Vans.  On  the  V^danta 
System.  ( Trans,  of  the  Roy.  As.  Soc.  of  G. 
B.,  etc.  1835,  i",  HI.  412-436.)    B. 

The  remarks  of  Sir  G.  C.  Haughton,  prefixed  to 
this  essay,  were  replied  to  with  some  asperity  by 
Mr.  Kennedv,  in  the  Asiatic  Journal  for  Oct.  ia35,  N. 
S.,  XVIII.  94-98.  Mr.  Haughton  rejoined,  ibid.  pp. 
212-226. 

14530.  Ijow,    James.      On  .Buddha    and    the 

Phrabat.    (Trans,  of  the  Roy.  As.  Soc.  of  G. 

B.,  etc.  1835,  4",  III.  57-124.)    B. 

On  the  infernal  regions  of  the  Siamese  mythology, 
see  pp.  86-90. 
1453^.  miles,    William.      Ofi    the    Jainas   of 

Gujerat  and  Marwar.  (Trans,  of  the  Roy.  As. 

Soc.  of  G.  B.,  etc.  1835,  4o,  III.  335-371.)    B. 
1453e.  Kennedy,  Vans.     On    the    Puranas. 

(Asiatic  Journ.  for  March,  1837 ;  N.  S.,  XXII. 

240-246.)    H. 

742 


1453^.  Csoma  de  Koros,  Alex.  Notices  on 
the  different  Systems  of  Buddhism  extracted 
from  Tibetan  Authorities.  (Journal  of  the 
As.  Soc.  of  Bengal,  1838,  VII.  142,  et  seqq.) 

1454.  Wilson,  Horace  Hayman.  Lectures 
on  the  Puranas.  I.,  II.  (Journal  of  the  Roy. 
As.  Soc.  of  G.  B.,  etc.  1839,  V.  61-72,  280- 
313.)    H. 

1454a.   Two    Lectures   on   the    Religious 

Practices  and  Opinions  of  the  Hindus  ...    . 
Oxford,  1840,  80.  pp.  vii.,  71. 

1455.  Bartlielemy  Saint-Hilaire,  Ju- 
les. Memoire  sur  la  philosophic  sanscrite.  Le 
Nyfiya.  (Memoires  de  I' Acad,  des  Sci.  Mor.  et 
Pol.  de  VInstitut  de  France,  1841,  4°,  III.  147- 
250.)    H. 

1456.  dpliinstone,  Mountstuart.  The  His- 
tory of  India.  ...  2  vol.  London,  1841,  80.  H. 
—  3d  ed.,  ibid.  1849,  80.    AB. 

On  the  religion  and  philosophy  of  the  Hindus,  see 
I.  71-87,  161-237,  1st  ed. 

1457.  Hodgson,  Brian  Houghton.  Illustra- 
tions of  the  Literature  and  Religion  of  the 
Buddhists.  Serampore,  1841, 8°.  pp.  iii.,  220  -|-. 
A. 

1457".  Doctrines  of  Buddhism.  Transla- 
tion of  the  Naipaliya  Devata  Kalyana,  with 
Notes.  (Asiat.  Journ.  for  Nov.  1843,  3d  Set., 
11.485-493.)  H. 
1457^.  Halljertsma,  Justus  Hiddes.  Het 
Buddhisme  en  zijn  stichter.  Deventer,  1843, 
80. 

Fifty  copies  printed  separately,  from  the  Overijssel- 
ache  Atmanak. 
14570.  Bjornstjerna,  Magnus  (Fred.  Ferd.), 
Count.    Om  Hinduernas  Theogoni,  Philosophi 
och  Kosmogoni.     Stockholm,  1843,  80. 

A  German  translation,  ibid.  1843,  8";  English, 
"The  Theogony  of  the  Hindoos,  with  their  Systems 
of  Philosophy,"  etc.  Lond.  1844,  8°,  pp.  v.,  183.    IT. 

1458.  Bur nonf,  Eugene.  Introduction  k  This- 
toire  du  Buddhisme  indien  ...  .  Tome  pre- 
mier.    Paris,  1844,  4«.  pp.  v.,  647  -f .     H. 

No  more  published.  On  the  nirvdna  see  pp.  18,  19, 
78,  83,  516-522,  and  the  note  pp.  589-594.  See  the 
notice  of  this  important  work  by  J.  B.  Biot,  Jotim. 
des  Savants,  1845,  pp.  233-44,  257-69,  337-49.  Comp. 
No.  1469. 

1459.  Preacliing  (The)  of  Buddha.  [Ex- 
tracts from  the  "White  Lotus  of  the  Good 
Law,"  with  a  sketch  of  the  origin  of  Bud- 
dhism, from  E.  Burnouf.]  (Dial  for  Jan.  1844  ; 
IV.  391-401.)    ff. 

1460.  Salisbury,  Edward  Elbridge.  Memoir 
on  the  History  of  Buddhism,  read  before  the 
American  Oriental  Society  . . .  May  28,  1844. 
(Journal  of  the  Amer.  Orient.  Soc,  1849,  I. 
79-135.)    H. 

1461.  M.  Burnouf  on  the  History  of  Bud- 
dhism in  India.    (/6tU  pp.  275-298.)    H. 

1461».  Vedantism;  what  is  it?  (Calcutta 
Rev.  for  July,  1845 ;  IV.  43-61.)    AB. 

1461b.  Indian  Buddhism  —  its  Origin  and  Dif- 
fusion. (Calcutta  Rev.  for  Dec.  1845;  IV. 
242-281.)     AB. 

14610.  Neve,  F61ix.  De  I'fitat  present  des 
6tudes  sur  le  bouddhisme,  et  de  leur  applica- 
tion.   Gand,  1846,  80.  3/r. 

1462.  Scliott,  Wilh.  Ueber  den  Buddhaismus 
in  Hochasien  und  in  China.  Eino  in  der  kon. 
preuss.  Akademie  der  Wissenschaften  am  1. 
Febr.  1844  gelesene  und  nachmals  weiter 
ausgefUhrte  Abhandlung.  Berlin,  1846,  4<>. 
pp.  128. 

See  the  notice  by  P.  Spiegel  in  the  Leipz.  Repert., 

1846,  XV.  1-7.     H. 

1462a.  Stevenson,   John.     Analysis   of  the 

Ganesa  Purana,  with  special  reference  to  the 

History  of  Buddhism.     (Journal  of  Vie  Roy. 

As.  Soc.  of  G.  B.,  etc.  1846,  VIII.  319-329.)  H. 


1463 


SECT.  II.    C.  4.  — BELIEF  OF  THE  HINDUS. 


1488 


1463.  Gogerly,  D.  J.    On  Buddhism. 

A  series  of  valuable  essays,  publ.  in  the  Journal  of 
the  Ceylon  Branch  of  the  Roy.  As.  Society.  The  first 
and  second  appeared  in  Vol.  I.,  Colombo,  1846,  8". 

1464.  Roth,  Rudolph.  Zur  Geschichte  tier  Re- 
ligionen.  I.  Die  Brahma^eligion.  (Zeller's 
Theol.  Jahrb.,  1846,  V.  345-363.)     D. 

1465.  The  same.    II.  Die  Buddha-Religion. 

(Ibid.  1847,  VI.  175-190.)  2>. 

1465*.  Lassen,  Christian.  Indische  Alter- 
thumskunde  ...  .  4  Bde.  Bonn,  1847-61, 
80.    H. 

The  great  work  on  the  subject. 

1466.  Bird,  James.  Historical  Researches  on 
the  Origin  and  Principles  of  the  Buddha  and 
Jaina  Religions  ...  .  Bombay,  1847,  fol. 
(33  plates.) 

1466a.  Sykes,  William  Henry.  On  a  Catalogue 
of  Cliineso  Buddhistical  Works.  (Journal  of 
the  Boy.  As.  Soc.  of  G.  B.,  etc.  1848,  IX.  199- 
213.)    H. 

1467.  Hardy,  R.  Spence.  Eastern  Monachism 
...     .     London,  1850,  8o.  pp.  xi.,  444.    H. 

Ch.  XXIf.,  pp.  280-308,  treats  of  "Nirwana;  ite 
Paths  and  Fruition."  —  A  valuable  work. 

1468.  Bartlielemy  Saint-Hilalre,  Ju- 
les. Premier  memoire  sur  le  Sdnkhya.  (Me- 
nnoires  de  VAcad.  de  Set.  Nor.  e.t  Pol.  de.  V  In- 
stitut  de  France,  1852,  4°,  VIII.  107-560.)    H. 

1469.  Burnouf,  Eugene.  Le  lotus  de  la 
bonne  loi  traduit  du  Sanscrit,  accompagne 
d'un  commentaire  et  de  vingt  et  un  memoires 
relatifs  an  Buddhisme  ...  .  Paris,  1852,  4°. 
pp.  iv.,  897  +.     H. 

On  the  nirvmia  see  pp.  114-116.  This  volume  has 
an  Index,  not  only  to  its  own  contents,  but  to  the 
Introd.  a  I  hist,  du  Buddhisme  described  above,  No. 
1458.  See  nine  articles  by  J.  Barth61eniy  Saint-Hilaire 
in  the  Journ.  dea  Savants  for  1854  and  1855. 

1470.  Miiller,  Max.  Beitrage  zur  Kenntniss 
der  indischen  Philosophie.  I.  Kanada's  Vaige- 
shikii-Lehre.  (Zeitschrift  der  l).  M.  Gesell- 
schaft,  1852,  VI.  1-34,  219-242;  1853,  VII. 
287-31.3.)    H. 

1470a.  Eiclilioff,  Fred.  Gust.  Legende  in- 
dienne  sur  la  vie  future,  traduite  du  Sanscrit, 
et  comparee  aux  legendes  d'Homere  et  de 
Virgile.    Paris,  1853,  8o. 

From  the  Mem.  de  VAcad.  des  Sci.,  SeUea-Lettres, 
etc.  de  Ijyon. 

1471.  Hardy,  R.  Spence.  A  Manual  of  Bud- 
hism  [sic],  in  its  Modern  Development;  trans- 
lated from  Singhalese  Manuscripts.  . . .  Lon- 
don, 1853,  8o.  pp.  xvi.,  534.     H. 

See  the  review  of  this  work  and  the  author's  East- 
ern Monachism  by  J.  Barth61emy  Saint-Hilaire  in  the 
Journal  des  Savavts,  1858,  pp.  288-304,  329-345,  436- 
452,  5tJ0-575,  628-641.     ff. 

1471».  Neve,  Felix.  Le  Bouddhisme,  son  fon- 
dateur  et  ses  ecritures.    Paris,  1853,  8o.    A. 

1472.  Roth,  Rudolph.  On  the  Morality  of  the 
Veda.  . . .  (Journal  of  the  Amer.  Orient.  Soc, 
1853,111.331-347.)    IT. 

Pp.  342-345  treat  of  the  ancient  Indian  belief  re- 
specting a  future  state. 

1472>.  Wuttke,  Adolf.  Das  Geistesleben  der 
Chiuesen,  Japaner  und  Indier.  1853*  See  No, 
1294. 

1473.  Cunningham,  Alex.  The  Bhilsa 
Topes;  or  Buddhist  Monuments  of  Central 
India:  comprising  a  brief  Historical  Sketch 
of  the  Rise,  Progress,  and  Decline  of  Bud- 
dhism ...  .  Illustrated  with  Thirty-three 
Plates.    London,  1854,  8°.  pp.  xxxvi.,  370.    H. 

1474.  Pallegoix,  Jean  Baptiste,  Bp.  of  Mal- 
los.  Description  du  royaume  Thai  ou  Siam 
...     .    2  tom.     Paris,  1854,  V2f>.    BA. 

Ch.  XV.,  Tome  I.  pp.  416-78,  gives  an  "Analyse  du 
systeme  bouddhiste,  tiree  des  livres  sacrfis  de  Siam." 

1475.  Pavie,  Theodore.  Les  religieux  boud- 
dhistes  de  Tile  de  Ceylan.  (Revue  des  Deux 
Uondes  for  Jan.  1,  1854,  pp.  125-14^.)    H. 


1476.  Roth,  Rudolph.  Die  Todtenbestattung 
im  indischen  Alterthum.  (Zeitschrift  der  D. 
M.  Gesellschaft,  1854,  VIII.  467-475.)    H. 

1476a.  Edkins,  Joseph.  Notices  of  Chinese 
Buddhism.  (Publ.  in  theiVort/t  China  Herald, 
Shanghae,  1855-5(5.) 

1477.  Miiller,  Max.  Die  Todtenbestattung 
bei  den  Brahmanen.  (Zeitschrxft  der  D.  M. 
Gesellschaft,  1855,  App.  pp.  i.-lxxxii.)    H. 

1478.  Barthelemy  Saint-Hilaire,  Ju- 
les. Du  Bouddhisme  ...  .  Paris,  1855,  So. 
pp.  vii.,  248  +.    D. 

1479.  Weber,  Albrecht.  Die  neuesten  For- 
schungen  auf  dem  Gebiet  des  Buddhismus. 
(Indische  Studien,  1855,  IIL  117-195.)    H. 

14T9a.  Gutzlatr,  Charles.  Remarks  on  the 
Present  State  of  Buddhism  iu  China.  (Jour^ 
nal  of  the  Hoy.  As.  Soc.  of  G.  B.,  etc.  1856, 
XVL  73-92.)    H. 

1480.  Obry,  Jean  Baptiste  F.  Du  Nirvana 
indien,  ou  de  I'Affranchissement  de  I'ame 
apres  la  mort,  selon  les  brahmanes  et  les 
bouddhistes.  (Lu  a  I'Academie  d' Amiens, 
dans  les  seances  des  15  et  29  Mars  1856.) 
Amiens,  1856,  8°.  pp.  132.    F. 

Valuable. 
1480».  Speir,  Mrs.  C.    Life  in  Ancient  India. 
With  a   Map,   and    Illustrations    drawp    on 
Wood  by  George  Scharf,  Jun.,  F.S.A.  . . .    Lon- 
don, 1856,  8°.  pp.  xvii.,  464.    H. 

The  authoress  derived  much  aid  in  this  work  from 
Prof.  Wilson. 

1481.  ['Williams,  Rowland].  Parameswara^ 
jnydna-goshthi.  A  Dialogue  of  the  Know- 
ledge of  the  Supreme  Lord,  in  which  are 
compared  the  Claims  of  Christianity  and 
Hinduism,  and  various  Questions  of  Indian 
Religion  and  Literature  fairly  discussed.  ... 
Cambridge  [Eng.J,  1856,  8".  pp.  xii.,  566.    D. 

1482.  "Wilson,  Horace  Ilayman.  On  the  sup- 
posed Vaidik  Authority  for  the  Burning  of 
Hindu  Widows,  and  on  the  Funeral  Ceremo- 
nies of  the  Hindus.  (Journal  of  the  Roy.  As. 
Soc.  of  G.  B.,  etc.  1856,  XVI.  201-214.)    H. 

1483.  On  Buddha  and  Buddhism.    (Ibid. 

pp.  229-265.)    H. 

1483».  Notes  of  a  Correspondence  with  Sir 

John  Bowring,  on  Buddhist  Literature  in 
China.  . . .  With  Notices  of  Chinese  Buddhist 
Works  translated  from  the  Sanskrit.  By  Rev. 
E.  [J.]  Edkins.    (Ibid.  pp.  316-339.)    H. 

1484.  BoTi^ring,  aS'^V  John.  The  Kingdom 
and  People  of  Siam  ...  .  2  vol.  London, 
1857,80.    H. 

For  an  interesting  account  of  Buddhism  in  Siam, 
see  Vol.  I.  pp.  287-334. 

1484a.  Hardwiclc,  Charles.  Christ  and  other 
Masters,  etc.    Part  II.     1857.     See  No.  1297. 

1485.  Miiller,  Max.  Buddhism  and  Buddhist 
Pilgrims.  ...  Reprinted, with  Additions, from 
the  '  Times'  of  April  17th  and  20th.  Together 
with  a  Letter  on  the  Original  Meaning  of 
'  Nirvana.'    London,  1857,  8o.  pp.  54.    H. 

Comp.  Nos.  1435a-1435''. 
1485».  Holmhoe,  Chrlstoph  Andr.    Traces  da 
Buddhisme  en  Norvege  avant  I'introduction 
du  Christianisme  . . .     .    Paris,  1857, 8o. pp.75. 

1486.  Koeppen,  CarlFriedr.  Die  Religion  des 
Buddha....    2  Bde.    Berlin,  1857-59, 8°.    H. 

On  transmigration  and  nirvana  see  1.  289-309. 
Comp.  Benfey  in  the  Gottingische  gel.  Anzeigen, 
1858,  pp.  401-433.  (H.)  Bd.  II.  has  also  the  title, 
"  Die  lamaische  Hierarchic  und  Kirche,    etc. 

1487.  Sclioetoel,  Charles.  Le  Bouddha  et  le 
Bouddhisme.    Paris,  1857,  8».  pp.  iv.,  188. 

1488.  [Alger,  William  Rounseville].  The 
Brahmanic  and  Buddhist  Doctrine  of  a  Future 
Life.  (North  Amer.  Rev.  for  April,  1858: 
LXXXVI.  435-463.)    H. 

743 


1489 


CLASS  ni.— DESTINY  OF  THE  SOUL. 


1504a 


1489.  Ballantyne,  James  Richard.  Chris- 
tianity contrasted  with  HindQ  Philosophy: 
an  Essay,  in  Five  Books,  Sanskrit  and  Eng- 
lish ...    .     London,  1859,  80.  pp.  270.    H. 

1489".  Budhlsm  [sic]  in  India  and  China. 
{Biblical  Repert.  and  Princeton  Rei\  for  July 
1859 ;  XXXI.  391-438.)    AB. 

1490.  Wlxitiiey,  William  Dwight.  The  Vedic 
Doctrine  of  a  Future  Life.  (Biblioth.  Sacra 
for  April,  1859;  XVI.  404-420.)     H. 

1491.  "Wrightsoii,  Richard.  An  Introduc- 
tory Treatise  on  Sanscrit  Ilagiographa :  or  the 
Sacred  Literature  of  the  Hindus.  In  Two 
Parts:  Part  I.  — The  Philosophy  of  the  Hin- 
dus. Part  II.  — The  Veda  and  Puranas.  With 
Appendix  and  Notes.  ...  Dublin,  1859,  I60. 
pp.  xiv.,  265.     H. 

1492.  Bartlielemy  Saint-Hilaire,  Ju- 
les. Le  Bouddha  et  sa  religion  ...  .  Paris, 
1860,  80.  pp.  xxviii.,  441.    H. 

1493.  *Taco1t>s,  Alfred.  Le  Bouddhisme,  son 
legislateur  et  son  influence  dans  le  nionde 
moderne.  (Revue  des  Deux  Motides  for  March 
1,  1860,  pp.  108-132.)     H. 

1494.  Miillens,  Joseph.  The  Religious  As- 
pects of  Hindu  Philosophy  stated  and  dis- 
cussed. A  Prize  Essay.  ...  London,  1860, 
80.  pp.  xvi.,  440.    IL 

1495.  WassiljeWjW.  DerBuddhismus,  seine 
Dogmen,  Geschichte  und  Literatur.  ...  I" 
Theil.  AUgemeine  Uebersicht.  Aus  dem 
Russischen  iibersetzt.  St.  Petersburg,  1860, 
80.  pp.  XV.,  380.     BA.,  II. 

Comp.  Benfcy  in  the  Gottinglsche  gel.  Ameigen, 
1859,  pp.  601-632.     H. 

1495*.  Deschamps,  A.,  the  AhM.  Le  Boud- 
dhisme et  I'apologetique  chretienne  ...  . 
Paris,  I860,  8».  pp.  39. 

1495*>.  Les  origines  du  Bouddhisme    Vues 

nouvelles  pour  servir  aux  travaux  de  I'apolo- 
getiqiie  chretienne  ...  .  II  Paris,  1861,  80. 
pp.  31. 

14950.  S[clierl>],  E[mmanuelJ  V[italis].  The 
Buddha  and  his  Religion. — The  Golden  Verses 
of  the  Buddha  [translations  from  the  Dham- 
mapadam].  {Christian  Register  [Boston]  for 
May  25,  June  8,  15,  and  22,  1861.)     H. 

1495<i.  Brockett,  L.  P.  Buddhism;  its  Origin 
and  Results.  {Methodist  Quar.  Rev.  for  April, 
1861;  XLIII.  219-227.)  — Brahminism;  its 
History  and  Claims.  {Ibid.  Oct.  1861;  XLIII. 
638-647.)     H. 

1495e.  Scwdder,  David  C.   A  Sketch  of  Hindu 
Philosophy.     {Biblioth.   Sacra  for  July  and 
Oct.  1861 ;  XVIII.  535-595,  673-724.)    H. 
Valuable. 

1495'.  Banerjea,  K.  M.  Dialogues  on  the 
Hindu  Philosophy,  comprising  the  Nyaya,  the 
Saukhya,  the  Vedant ;  to  which  is  added  a  Dis- 
cussion of  the  Authority  of  the  Vedas.  ...  Lon- 
don and  Edinburgh,  1861,  80.  pp.  xxiv.,  538. 

14958.  Carriere,  Moriz.  Nirvana.  (Fichte's 
Zeitschriftf.  F kilos.,  1861,  XXXIX.  199-214.) 
S. 

5.  Chinese. 

Note.  —  On  Buddhism  in  China,  see  the  preceding 
subdivision. 

1496.  Schott,  Wilh.  Entwurf  einer  beschrei- 
bung  der  chinesischen  litteratur.  (Abhand- 
lungen  d.  Kbniql.  Akad.  d.  Wissensch.  zu  Ber- 
lin, 1853,  phil.-hist.  Kl.,  pp.  293-418.)     H. 

Also  publ.  separately.  Berlin,  1854,  4".  On  the 
Buddhist  literature  of  "China,  see  pp.  3'28-338.  See, 
further,  on  the  religious  and  philosophical  literature 
of  the  Chinese,  Robt.  Morrison's  Chinese  Miscellany, 
Loud.  1825,  4",  pp.  33-52  (,!.,  AB.\.  and  Gr.n«scs 
Lchrb.  einer  allgem.  Literctrgescltichte.  1  3(  o-iiOS. 
(B.)    For  a  list  of  books  on  China,  including  trans- 

744 


lations  of  Chinese  authors,  see  Chinese  Repos.  for 
Aug.  1849,  XVIII.  402-444.     A.,  AS. 


1497.  I-king,  or  Yili-king.  Y-King  an- 
tiquissimus  Sinarum  Liber  quem  ex  Latina 
Interpretatione  P.  Regis  aliorumque  ex  Soc. 
Jesu  P.  P.  edidit  Julius  Mohl.  ...  2  vol. 
Stuttgartiae  et  Tubingae,  1884-39,  8°.     A.,  H. 

1498.  Liao-tse,  or  Lao-klun,  b.c.  604- 
522.  . . .  Lao  Tseu  Tao  Te  King.  Le  livre  de 
la  voie  et  de  la  vertu  compose  dans  le  Vie 
siecle  avant  I'^re  chretienne  par  le  philosophe 
Lao-tseu  traduit  en  fran^fais,  et  publi6  avec 
le  texte  chinois  et  un  commentaire  perpetuel 
par  Stanislas  Julien  ...  .  Paris,  1842(1841?], 
8°.  pp.  xlv.,  304.     A. 

See  a  review  by  Wilh.  Schott  in  the  Jahrh.  f.  wits, 
Kritik,  1842,  I.  507-518.     (H.)    A  translation  of  Lao- 
tse  was  also  publ.  by  G.  Pauthier,  Paris,  1S38,  8". 
1499.  Reniusat,  Jean  Pierre  Abel.     M6- 
moire  sur  la  vie  et  les  opinions  de  Lao- 
tseu,   philosophe  chinois   du    VI«    siecle 
avant  notre  ere,  qui  a  professe  les  opi- 
nions communement  attribuees  k  Pytha- 
gore,  k  Platon  et  h,  leurs  disciples.    Paris, 
1823,  40.  9/?-. 

From  the  Memoires  de  I'Inst.  Roy.  de  France, 
Acad,  des  Inscr.,  etc.  1824,  VII.  1-54.     H. 
1499a.  M oiler,  Nic.    De  la  mfitaphysique 
de  Lao-tseu  ...     .     Tirlemont,  1850,  8°. 
From  the  Revue  calholique,  Tom.  IV. 

1500.  Confucius  {Chin.  Kong-tse  or 
K.ong-fu-tse),  B.C.  551-478.  Le  Chou- 
King  [or  Shu-kiiig],  un  des  livres  sacres  des 
Chinois,  qui  renforme  les  fondements  de  leur 
ancienne  histoire,  les  principes  de  leur  gou- 
vernement  &  de  leur  morale;  ouvrage  re- 
cueilli  par  Confucius.  Traduit  &  enrichi  de 
Notes,  par  feu  le  P.  Gaubil  ...  .  Revu  et 
corrige  ...  .  Par  M.  de  Guignes.  Paris, 
1770,  40.  pp.  cxliv.,  474.    BA. 

1500».  Ancient  China.    The   Shoo-king  or 

the  historical  Classic  . . .  translated  by  W. 
H.  Medhurst.  Chin,  and  Eng.  Shanghae, 
1846,  80.  pp.  413. 

1501.  Confucii  Chi-king  [or  Shi-king]  sive 

Liber  Carminum.  Ex  Latina  P.  Lacharme 
Interpretatione  edidit  Julius  Mohl.  Stutt- 
gartiae et  Tubingae,  1830,  S".  pp.  xxii.,  322, 
xvi.    A.,  H. 

Confucius  was  merely  the  compiler  of  this  collec- 
tion of  songs  and  hymns,  some  of  which  have  been 
supposed  to  be  older  than  1100  b.c.  —  See  Ed.  Biot, 
•'  Recherches  sur  les  mceurs  des  anciens  chinois, 
d'apres  le  Chi-king,''  in  the  Journal  Asiatique  for 
Nov.  and  Dec.  1843,  4*  S^rie,  II.  307-355,  430-447.    XT. 

1502.  Schi-King,  chinesisches  Liederbuch, 

gesammelt  von  Confucius,  dem  Deutschen 
angeeignet  von  Friedrich  Riickert.  Altona, 
1833,  80.  pp.  xc,  360. 

Another  German  translation  by  Joh.  Cramer, 
forming  Bd.  III.  of  Das  himmlische  Reich,  Cieleld, 
1844,  8".  (A.)  The  versions  of  Riickert  and  Cramer 
are  founded  entirely  on  the  Latin  translation  of 
Lacharme. 

1503.  The  Works  of  Confucius ;  containing 

the  Original  Text,  with  a  Translation.  Vol. 
I.  [Containing  the  Lun-yu  or  Lun-gni.]  To 
which  is  prefixed  a  Dissertation  on  the  Chinese 
Language  and  Character.  By  J.  Marshnian. 
Serampore,  1809,  4o.  pp.  iv.,  4,  xxxix.,  725,  17. 
A.,  BA. 

See  the  review  by  J.  P.  Abel  Rdmusat,  in  his  Mi- 
langes  Asiatiqiies,  II.  277-297.  H. 
1504.  Aitiiot,  or  Amyot,  Joseph  Marie. 
Vie  de  Koung-tsee,  appelle  vulgairement 
Confucius  ...  .  {Memoires  ■  concernant 
VMstoire  . . .  des  Chinois,  XII.  1-508, 
P:iris,  1786,  4o.)     A.,  B.,  H. 

On  the  honor  paid  to  deceased  ancestors,  and 
the  question  about  their  knowledge  of  what 
passes  on  earth,  see  the  remarkably  non-commit- 
tal langunge  of  Confucius,  pp.  264,  265. 

1504a.  [Tliornton,  Thomas].    The  Life, 


1505 


SECT.  II.    C.  5.  — BELIEF  OF   THE  CHINESE. 


1515 


Times,  and  Doctrines  of  Confucius.  (Asiat. 
Journ.,18ii,  N.  S.,  I.  17-29,  129-138,  251- 
61,  368-80.)     H. 

The  same  in  his  History  of  China,  1. 151-215.  B. 
1505.  Tracy,  Ira.     Life,  Character,  Writ- 
ings, Doctrines  and  Influence  of  Confucius. 
{BMioth.  Sacra  for  May,  1846;  III.  284- 
300.)    H. 
1505».  Pliilosophy  (The)  of  Confucius. 
{Calcutta  Jiev.  for  June,  1847;  VII.  372- 
418.)    AB. 
1505i>.  Chao-li,  or  Chtow-ll.    Le  Tcheou- 
li  ou  ]lites  des  Tcheou,  traduit  pour  la  pre- 
miere fois  du  chinois  par  feu  Edouard  Biot 
...     .     2  torn.     Paris,  1851,  8».     A. 

See  the  notice  by  J.  B.   Biot  in  the  Joum.  des 
Savants,  1851.  pp.  1-12,  65-78.    M. 

150.5c.  Lii-lcl  ou  Memorial  des  rites  traduit 
pour  la  premiere  fois  du  chinois,  et  accom- 
pague  de  notes  . . .  et  du  texte  originel  par  J. 
M.  Callery.  Turin,  also  Paris,  1S53,  4o.  pp. 
xxxii.,  199,  98.    A. 

1506.  [Sse-sliu].  The  Four  Books,  a  Chinese 
Classical  Work,  translated  and  illustrated 
with  Notes,  by  David  Collie.  Malacca,  1828, 
8o.  pp.  xiv.,  185.  " 

"Not  a  verj  scholarlike  performance."  —  C7kine«e 
Bepos.  XVIII.  409. 

1506*.  [ ].     Confucius  et  Mencius.  —  Les  qua- 

tre  livres  de  philosophie  morale  et  politique 
de  la  Chine  traduits  du  Chinois  par  M.  G. 
Pauthier.  Paris,  (1841,  46,  52,  B.)  1858, 18°  or 
12».  pp.  465.     H. 

The  Four  Classics,  called  in  Chinese  Sse-shu,  com- 
prise the  Ta-hio,    '  Gieut  Study"  (or,  as  some  trans- 
late it,  "  Study  for  Adults' ),  a  very  short  discourse 
of  Confucius,   wit'i    a  coinnienlary   by   his   disciple 
Tseng-tse;  the  CItimg-yung,  "  Due  Medium,"  by  Tse- 
8se,  a  grandson  of  Coiifuoius,  who  has  here  collected 
many  of  his  sayings;    the  Lun-yu,  or  '"Dialogues," 
a  sort  of  Chinese  Memorabilia  of  Confucius;  and  the 
book  of   Mencius   or  Meng-tse.    An  edition  of  the 
Chinese  text  of  the  Ta-hio,  with  a  French  and  Latin 
version,  and  the  commentary  of  Chu-hi,  was  pub- 
lished by  G.  Pauthier,  Paris,  1837,  8"  (A.,  B.)  ;  an  ed. 
of  the  Chung-yung,  with  a  translation  into  French 
and  Latin,  and  copious  notes  by  Remusat,  preceded 
by  a  general  notice  of  the  Four  Books,  appeared  in 
the  Notices  et  Extraits  des  itanuscrits,  etc.  publ.  by 
the  French  Institute,  X.  269-4-26,  Paris,  1818,  4»  (H.), 
and  was  also  issued  separately.     For  notices  of  other 
Iranslatious  of  the  religious  books  of  the  Chinese, 
see  Bemusat,  Nouv.  Mil.  Asiat.,  II.  106-129,  253,  254. 
1506b.  [Giitzlaff,  Charles].   Chinese  Clas- 
sics.   ( Cliinese  Uepos.  for  July,  1834;  III. 
97-1070    BA. 
1506O.  Legge,  James.    The  Chinese  Classics: 
with  a  Translation,  Critical  and  Exegetical 
Notes,   Prolegomena,   and  Copious    Indexes. 
...    In  Seven   Volumes.    Vol.  I.,  containing 
Confucian  Analects,  the  Great  Learning,  and 
the  Doctrine  of  the   Mean.     Chin,  and  Eng. 
Hongkong,  also  London,  1861,  large  So.  pp. 
xix.,  136,  376.     B. 

1507.  Mencius  {Chin.  Meng-tse),  fl.  350 
B.C.  Meng  Tseu  vel  Menciuni  inter  Sinenses 
Philosophos,  Ingenio,  Doctrina,  Nominisque 
Claritate  Confucio  proximum,  edidit,  Latina 
Interpretatione  . . .  instruxit,  et  perpetuo 
Commentario,  c  Sinicis  deprompto,  illustravit 
Stanislaus  Julien.  2  pt.  Lutetise  Parisiorum, 
1824-26,  80.    A. 

See  the  notice  by  J.  P.  Abel  RSmusat,  Joum.  des 
Savans,  1825,  pp.  79-87. 

1508.  Cliw-lii,  or  Cliu-tse,  or  Chxi-fu- 
tse,  called  Wen-ltong,  a.d.  1129-1200. 
Die  Natur-  und  Religionsphilosophie  der 
Chinesen.  Nach  deni  Werke  des  Chinesi- 
schen  Weltweisen  Tschuhi,  FUrst  der  Wis- 
senschaft  genannt,  von  D.  Carl  Friedrich  Neu- 
mann ...  .  (Illgen's  Zeitschrift  f.  d.  hist. 
TlieoL,  1837,  VII.  i.  1-88.)     H. 

1509.  Philosophical  Opinions  of  Chu-futsz', 

on  the  Immaterial  Principle  and    Primary 


Matter.    (Cfiinese  Repos.  for  Oct.  and  Dec. 

1844;  XIII.  562-559,  610-619.)     BA. 

Chu-hi  is  spoken  of  by  Meadows  as  "  the  fashioner 
of  Chinese  mental  life  as  it  now  exists,"  and  "  fairly 
entitled  to  be  considered  one  of  the  greatest  names 
that  history  has  made  known  to  us.'— The  Chinese 
a7id  their  BebeUions,  p.  335.  For  an  account  of  his 
life  and  writings,  see  Chinese  Bepos.  for  April,  1849, 
XVIII.  187-206  (AB.) ;  and  for  a  translation  of  a  part 
of  his  Siao-liio,  or  Primary  Lessons,  by  R.  C.  Bridg- 
man,  id.  V.  81-87,  305-316 ;  VI.  185-8,  393-6,  562-8. 
AB.,  BA. 

1510.  [Kan-ing-p'ian].  Le  livre  des  re- 
compenses et  des  peines  [called  in  Chinese 
Kan-ing-pHan],  en  chinois  et  en  fran9ais;  ac- 
compagne  de  quutre  cents  legendes,  anecdotes 
et  histoires,  qui  font  connattre  les  doctrines, 
les  croyances  et  les  moeurs  de  la  secte  dea 
Tao-sse.  Traduit  du  chinois  par  Stanislas 
Julien  ...  .  Paris,  Oriental  Translation 
Fund,  1835,  So.  pp.  xvj.,  532.    //. 

A  French  translation  of  this  book,  with  notes,  was 
also  publ.  by  J.  P.  Abel  Kemusat,  Paris,  1816,  8".  pp. 
79.     H. 

1511.  Molinike,  Gottlieb.  Zwei  Stiicke  aus 
der  Moralphilosophie  und  Tlieologie  der  Chine- 
sen.  Aus  Klaproths  Franzosisciier  Ueberset- 
zung  in  der  Chrestomathie  Mandchou  [Paris, 
1828,  8o]  ins  Deutsche  iibertragen.  (Illgen's 
Zeitschrift  f.  d.  hist.  TheoL,  1833,  III.  i.  13- 
38.)    H. 

Containing  the  Ming  Hian  Dsi.  a  collection  Of 
maxims  and  proverbs,  and  the  Kan-ing-p'ian,  or 
'•Book  of  Rewards  and  Punishments." 

1512.  Sing-li-cliln-ts'iiian.  Sing-li- 
tchin-thsiouan  die  wahrhafte  Darstellung  der 
Naturphilosophie  (erster  Theil)  aus  dem 
Mandschu  iibersetzt  vou  II.  C.  v.  d.  Gabelentz. 
{Zeitschrift  fiir  die  Kunde  des  Morgenl.,  1840, 
8»,  III.  250-279.)    H. 

On  the  nature  of  the  soul,  and  its  existence  after 
deatli.  But  according  to  Schott,  in  his  Beschreibung 
der  chines.  Lit.  p.  342  (see  above.  No.  1496),  this 
work,  or,  at  least,  a  work  with  this  title,  "  which  ap- 
peared in  the  year  1753,  is  evidently  of  Christian 
origin."  C.  Kraitsir  in  the  New  Amer.  Cyclop.  IV. 
127,  gives  Sun-te-chao  as  the  name  of  the  author. 


1512».  Noel,  Fran9ois.  Philosophia  Sinica  tri- 
bus  Tractatibus,  viz.  Cognitionem  Primi  En- 
tis,  Ceremonias  erga  Defunctos,  et  Ethicam, 
juxta  Sinarum  Mentem  complectens;  et  His- 
torica  Notitia  Rituum  et  Ceremoniarum  Sini- 
carum  ...  .  2  vol.  Pragae,  1711,  4o. 
1512i>.  Du.  Halde,  JeanBapt.  Description  ... 
de  la  Chine  et  de  la  Tartarie  chinoise  ...  . 
Nouvelle  ed.  i4  torn.  (Paris,  1735,  fol.)  La 
Haye,  1736,  4o.'  B. 

"Opus  incomparabile."  —  XiiAJe.  The  literature 
and  religion  of  the  Chinese  are  illustrated  in  Tom.  II. 
and  III.  by  very  copious  extracts  from  their  classics. 
An  English  translation,  2  vol.  Lond.  1738-41,  fol.    ff. 

1513.  Qrosier,  Jean  Bapt.  Gabr.  Alex.  De- 
scription generale  de  la  Chine  ...  .  Paris, 
(1785,)  an  Ille  [1795],  4°.  pp.  798.  B.—3^  ed., 
7  vol.  Paris,  1818-20,  So. 

On  the  religions  of  the  Chinese,  see  pp.  541-618. 
1513*.  [Superstitions  among  the  Chinese.] 
Prohibitions  addressed  to  Chinese  Converts 
of  the  Romish  Faith.  Translated  by  P.  P. 
Thoms,  with  Notes  illustrating  the  Customs 
of  the  Country.  From  the  Indo-Chinese 
Gleaner  [about  1820?].  {Chinese  Eepos.  for 
Feb.  1851;  XX.  85-94.)     A.,  AB. 

Illustrates  the  notions  of  the  Chinese  concerning 
the  departed. 

1514.  Scliinitt,  Herrmann  Joseph.  Ur-Offen- 
baruug,  oder :  Die  grossen  Lehren  des  Chris- 
tenthums,  nachgewiesen  in  den  Sagen  und 
Urkunden  der  altesten  A'iilker,  vorzuglich  in 
den  kanonischen  Biichern  der  Chinesen.  Land- 
shut,  1834,  So.  2i  th. 

1515.  Stulir,  Peter  Feddersen.  Die  chine- 
sische  Keiclisreligion  und  die  Systeme  der  in- 
discheu  Philosophie  in  ihrem  Verhaltniss  zu 

745 


1516 


CLASS  ni.  — DESTINY  OF  THE  SOUL. 


1530 


Offenbarungslehren  mit  Riicksicht  auf  die 
Aiisichten  vou  Windischmann,  Schmitt  und 
Ritter  betrachtet.  Berlin,  1835,  8°.  pp.  vi., 
109.     F. 

1516.  Davis,  >S'tr  John  Francis.  China:  a  Gene- 
ral Description  of  that  Empire  and  its  Inhabit- 
ants ...  .  A  new  Ed.,  revised  and  enlarged. 
...    2  vol.  London,  (1836,  40,)  1857, 120.    H. 

On  the  religious  of  China,  see  Ch.  XIV.-XVI.,  Vol. 
11.  pp.  1-101. 
1516a.  Medhurst,    Walter     H.    China:    its 
State  and  Prospects  ...     .     London,  1838,  8°. 
pp.  vii.,  582.     AB.  — Also  Boston,  1838,  12°. 
On  the  religious  of  China,  see  pp.  181-219. 
1516b.  Review  of  the  Shin  Seen  Tung  Keen, 
—  a  General  Account  of  the  Gods  and  Genii; 
in    22  vols.     (Chinese    Repos.  for    Feb.  and 
March,  1839 ;  VII.  505-525,  553-568.)    BA. 
See  particularly  pp.  560,  561. 
15160.  Medliurst,    Walter    H.    A  Disserta- 
tion on  the  Theology  of  the  Chinese,  with  a 
View  to  the  Elucidation  of  the  most  Appro- 
priate Term  for  expressing  the  Deity,  in  the 
Chinese    Language.  ...    Shanghae,   1847,  8o. 
pp.  280.    AB. 

1516"!.  An  Inquiry  into  the  Proper  Mode 

of  rendering  the  Word  God  in  translating  the 
Sacred  Scriptures  into  the  Chinese  Language. 
Shanghae,  1848, 8».  pp.  170.    AB. 

This  essay  and  the  preceding,  -svith  other  pamphlets 
in   the  controversy,  contain  much  which  illustrates 
the  notions  of  the  Chinese  concerning  spirits. 
1516*.  Boone,  William  J.,  Bp.    An  Essay  on 
the  Proper  Rendering  of  the  Words  Elohim 
and  Theos  in  the  Chinese  Language.  . . .    Can- 
ton, 1848,  80.  pp.  vi.,  69.    AB. 
1516f.  Medliurst,  Walter    H.    Reply  to  the 
Essay  of  Dr.  Boone  on  the  Proper  Rendering 
of  the  Words  DiT' 7i<  {sic]  and  6eos  into  the 
Chinese  Language.    Canton,  1848,  8o.  pp.  107. 
AB. 

On  the  offerings  to  deceased  ancestors,  see  especially 
pp.  46-48,  54,  55. 

1517.  "Williams,  Samuel  Wells.  The  Middle 
Kingdom ;  a  Survey  of  the  Geography,  Govern- 
ment, Education,  Social  Life,  Arts,  Religion, 
Ac,  of  the  Chinese  Empire  and  its  Inhabitants. 
...     2  vol.  New  York  and  London,  1848, 120.   h. 

In  the  English  edition  the  title  reads,  "  The  Chinese 
Empire,"  etc.    On  the  religion  of  the  Chinese,  see  II. 

230-2aq. 

1518.  "Worship  (The)  of  Ancestors  among 
the  Chinese.  ( Chinese  Repos.  for  July,  1849 ; 
XVIII.  363-384.)     A.,  AB. 

1518».  Medlmrst,  Walter  H.  On  the  True 
Meaning  of  the  Word  Shin  ["  spirit,"  etc.],  as 
exhibited  in  the  Quotations  adduced  tinder 
that  Word,  in  the  Chinese  Imperial  Diction- 
ary, called  ...  the  Pei-wan-yun-foo  ...  . 
Shanghae,  1849,  8o.  pp.  88.    AB. 

1518b.  An  Inquiry  into  the  Proper  Mode 

of  translating  Ruach  &  Pneuma,  in  the  Chi- 


nese Version  of  the  Scriptures.  . . .  Shanghae, 
1850,  8°.  pp.  75.    AB. 

1518c.  Letter  to  the  Editor  of  the  [Chinese] 

Repository,  accompanied  with  a  Translation 
of  a  Chinese  Tract  ( Yang-sin-shin]  on  Nourish- 
ing the  Spirit.  {Chinese  Repos.  for  Aug. 
1850 ;  XIX.  445-459.)    A.,  AB. 

A  curious  specimen  of  Chinese  psychology. 

1518^.  liegge,  James.  Letters  on  the  Render- 
ing of  the  Name  God  in  the  Chinese  Language. 
. . .    Hongkong,  1850,  8°.  pp.  73.    AB. 

1518e.  An  Argument  for  . . .  (Shang  Te)  as 

the  Proper  Rendering  of  the  Words  Elohim 
and  Theos,  in  the  Chinese  Language:  with 
Strictures  on  the  Essay  of  Bishop  Boone  in 

Favotir  of  the  Term  ...  (Shin)  &c.  &c 

Hongkong,  1850,  8o.  pp.  v.,  43.    AB. 

151 8f.  Boone,  William  J.,  Bp.    Defense  of  an 
Essay  on  the  Proper  Rendering  of  the  Words 
Elohim  and  060?  into  the  Chinese  Language. 
...     Canton,  1850,  8o.  pp.  169.     AB. 
Also  in  the  Chinese  Repository,  Vol.  XIX. 

1518e.  liCg^ge,  James.  The  Notions  of  the 
Chinese  concerning  God  and  Spirits:  with  an 
Examination  of  the  Defense  of  an  Essay  . . . 
[by  Dr.  Boone].  Hongkong,  1852,  8o.  jjp,  iv., 
iii.,  166.    AB.,  D. 

1519.  M'Clatcliie,  T.  The  Chinese  on  the 
Plain  of  Shinar,  or  a  Connection  established 
between  the  Chinese  and  all  other  Nations 
through  their  Theology.  {Journal  of  the  Roy. 
As.  Soc.  of  G.  B.,  etc.  185«,  XVI.  ii.  368-435.)  U. 

1520.  Meado-ws,  Thomas  Taylor.  The  Chi- 
nese and  their  Rebellions,  viewed  in  Connec- 
tion with  their  National  Philosophy,  Ethics, 
Legislation,  and  Administration.  To  which 
is  added.  An  Essay  on  Civilization  and  its 
Present  State  in  the  East  and  West.  . . .  Lon- 
don, 1856,  80.  pp.  Ix.,  656.     BA. 

For  a  "  Notice  of  the  Philosophy,  Morality,  and 
Polity  of  the  Chinese,  and  of  the  Religion  of  the 
governing  Class,"  see  Ch.  XVIII.  pp.  326-409. 

1521.  Culljertson,  M.  Simpson.  Darkness 
in  the  Flowery  Land;  or.  Religious  Notions 
and  Popular  Superstitions  in  North  China.  ... 
New  York,  1857, 18o.  pp.  235. 

The  author  had  resided  eleven  years  in  China,  as  a 

missionary. 

1521a.  Confucianism.       {Biblical    Repert. 

and  Princeton  Rev.  for  April,  1858;  XXX. 

22&-261.)    AB. 

1521b.  Hard-wiclc,  Charles.  Christ  and  other 

Masters,  efc.    Part  IIL    1858.     See  No.  1297. 

1522.  Edltins,  Joseph.  The  Religious  Condi- 
tion of  the  Chinese:  with  Observations  on 
the  Prospects  of  Christian  Conversion  amongst 
that  People.  . . .     London,  1859,  16°.  pp.  288. 

1523.  "Whitney,  William  Dwight.  China 
and  the  Chinese.  {New  Englander  for  Feb. 
1859;  XVII.  111-143.)    H. 

On  the  religion  of  the  ancient  Chinese,  see  pp. 
124-126. 


D.  — ANCIENT  GREEKS  AND  ROMANS;   ETRUSCANS. 


1,  Ancient  Greeks  and  Eomans. 

2524.  Homerus.    See  particularly  Odys.  Lib. 
XL 

1525.  Oadolin,  Gust.  Dissertatio  acade- 
mica  Ilonierica  nonnulla  Animae  Nomina 
explicans.    Upsal.  1704,  4o 

1526.  Jortin,  John.  Six  Dissertations 
upon  Different  Subjects.  London,  1755, 
80.  pp.  iv.,  324.    H. 

Dissert.  VI.,  pp.  205-324,  is  "  On  the  state  of 
the  Dead,  as  described  by  Homer  and  Virgil." 

1527.  Henrici,  Joh.  Christian.    De  Im- 
746 


mortalitate   Animi    Homerica    Commen- 
tatio.     Viteb.  1786,  4o.  pp.  28. 

1528.  Groddeck,  Gottfr.  Ernst.  Ueber 
das  Local  der  Unterwelt  beim  Homer. 
{Bibliothek  der  alten  Lit.  u.  Kunst,  1791, 
St.  8,  pp.  15-33.) 

1529.  Sturz,  Priedr,  Wilh.  De  VestigilB 
Doctrinae  de  Animi  humani  Immortali- 
tate  in  Ilomeri  Carminibus.  Prolus.  I.- 
III.     Gerae,  1795-97,  4o.  pp.  16,  16,  10. 

15|30.  Halblcart,  Carl  Wilh.  Psycholo- 
gia  Ilomerica  ...  .  Ziiliichaviae,  1796, 
80.  pp.  X.,  118.    H. 


^Jt^lVl 


1531 


SECT.  II.    D.  1.  — BELIEF  OF   THE   ANCIENT  GREEKS,  etc. 


1564 


1531.  Volcker,  Karl  Heinr.  Wilh.  Ueber 
die  Bedeutung  von  "irvxn  u°<i  EISwXoi/  in 
der  Ilias  und  Odyssee  ...  .  Giessen, 
1826,  4o.  pp.  23. 

For    a    translation  by  C.   P.   Mason,    see  the 
Classical  Museum,  II.  45-54,  Lond.  1845,  8".     H. 

1532.  On  Horn.  Odys.  xi.  568-571.  (Classical 
Jour,  for  Dec.  1828;.  XXXVIII.  190-194.) 

^j_1533.  W.,   T.    On    tbfe-' Situation    of   the 
/       Hades    of  Homer.     (Classical  Jour,  for 
March,  1829;  XXXIX,.  80-92.)     H. 

1534.  Hamel,  Emm.  (or  l5mile?)  Louis. 
Thesis  philosophicade  Psychologia  Home- 
rica.    Parisiis,  1833  [1832  ?],  80.  pp.  23. 

1535.  Welclcer,  Friedr.  Gottlieb.  Die 
Homerischen  Pliaaken  und  die  Inseln  der 
Seligen.  (Bheinisches  Mus.  fur  Philol., 
1833,  I.  219-283.)     H. 

Also  in  his  Kleine  Sckri/Un,  II.  1-79.    ff. 

1536.  Altenburg, .    Ueber  den  Auf- 

enthalt  des  Odysseus  bei  der  Kirke  und 
seine  Fahrt  in  den  Hades,  Odyss.  X.  u. 
XI.  [Progr.l  Schleusingen,  1835,  8°.  pp. 
40  (29). 

1537.  Odysseus  in  der  Unterwelt.   . . . 

[A  continuation  of  the  above.]  (Archiv 
f.  Phil.,  1840,  VI.  170-188.)     H. 

Makes  the  whole  story  an  astronomical  myth. 

1538.  Eggers,  Joh.  H.  C.  De  Oreo  Home- 
rico  ...    .     Altonae,  1836,  4o. 

1539.  JVagelsbacli,  Karl  Friedrich.  Die 
homerische  Theologie  in  ihrem  Zusam- 
menhange  dargestellt  ...  .  Niirnberg, 
1840,  80.  pp.  xxxii.,  350.  H.  —  2»  Aufl., 
. . .  bearbeitet  von  G.  Autenrieth,  ibid. 
1861,  80. 

VII"  Abschnitt,  pp.  308-350,  "Das  Leben  und 
der  Tod." 

1540.  Bellinger, .    Quae  Homeri  de 

Orci  Natura  et  Animarum  post  Mortem 
Conditione  fuerit  Sententia.  [Progr.] 
Hadamar.  1847,  4o.  pp.  29. 

1541.  Teuffel,  Wilh.  Siegm.  Zur  Einlei- 
tung  in  Homer.  Die  homerischen  Vor- 
stellungen  von  den  Gottern,  vom  Leben 
und  vom  Tode  ...  .  [Gymn.-Progr.j 
Stuttgart,  18  i8. 

1542.  Blackie,    John    Stuart.      On    the 
"~^      Theology  of  Homer.     (Classical  Museum, 

VII.  414-458,  London,  1850,  80.)     H. 

On  the  state  of  souls  after  death,  see  pp.  455- 
457. 

1543.  Grotemeyer,  H.  Homers  Grund- 
ansicht  von  der  Seele.  [Progr.]  Waren- 
dorf,  1854,  80.  pp.  38. 

1544.  Gladstone,  "William  Ewart. 

On  the  doctrine  of  the  future  state  in  Homer, 
see  his  Studies  on  Homer,  Oxford.  1858,  8°,  II. 
167-171,  392-394.     H. 

^1545.  Prondflt,    John.    Homeric    Ideas 
of  the  Soul  and  a  Future  Life.     (Bihlioth. 
Sacra  for  Oct.  1858;  XV.  753-805.)    H. 
1546a.  Plierecydes,  Sijrus,  S..  b.c.  544, 

1545b.  [Bott,  Thomas].     A  Review  of  the 
Passage  in  Tully's  First  Tusculan  Dispu- 
tation concerning  Pherecydes's  Notion  of 
Future  Existence.   London,  1744,  80.   BL. 
1546.  Anaximenes,  fl.  B.C.  530. 

1547.  Grotli,  Daniel.    Dissertatio  de  Ana- 
ximenis  Psychologia.     [Prses.  Joh.  Andr. 
Schmidt.]     Jenae,  1689,  4". 
1548.  Pytliagoras,  fl.  b.c.  530. 

1649.  Rliodius,  Ambr,  Dialogus  de 
Transmigration  e  Animarum  Pythagorica, 
quomodo  eadem  concipi  et  defendi  possit. 
Hafniae,  1638,  8°. 

See  Morbof,  Polyhist.  Tom.  II.  Lib.  I.  c.  2,  §  7. 


1550.  Gandenzlo  (Lat.  Gaudentins), 

Paganino.  De  Pythagoraea  Animarum 
Transmigratione  Opusculum.  ...  [With 
several  other  treatises.!  Paris,  1641,  4o. 
pp.  324. 

1551.  lidsclier,  Casp.  Dissertatio  histo- 
rico-philosophica  de  Metempsychosi  Py- 
thagorica. [liesp.  Christian  Krumholtz.] 
Lipsiae,  1666,  4".  (2  sh.) 

1652.  CaramnelyliOtofeowitz,  Juan. 
Haplotes  de  Restrictionibus  mentalibus. 
Opus  ingeniosissimum  ...  .  Lugduni, 
1672,40.  ^ 

Treats,  among  other  things,  "  de  Pythagorse 
Metempsychosi." 

1553.  [Bnlstrode,  Whitelocke].  An  Es- 
say of  Transmigration,  in  Defence  of  Py- 
thagoras ...  .  London,  1692,  80.  pp. 
192  +.     G. 

A  Latin  translation,  by  Oswald  Dyke,  Lond. 
1725,  S". 

1564.  Hermansson,  Joh.  De  Metem- 
psychosi Pythagorica.    Upsal.  1718,  4°. 

1555.  Hauber,  Eberh.  Dav.  De  Metem- 
psychosi sive  Pythagoraea  Animarum 
Transmigratione  brevis  Disquisitio.  Ul- 
mae,  1724,  80. 

1556.  Hartmann,  Joh.  Adolph.  Mere/u,- 
iljvx<acn';  Pythagorea  ab  Imputationibus 
absurdis  liberata.  Marburgi,  1733  [1736  ?], 
40. 

1556».  Irliove,  Willem.  De  Palingenesia 
Veterum,  etc.  1733.     See  No.  502. 

1557.  Vries,  R.  de.  Verhandeling  over 
de  Zielsverhuizing,  volgens  de  stelling 
van  Pythagoras.  Amsterdam,  18.34,  80. 
Jl.  0.25. 

See,  further,  on  Pythagoras,  Ovid.  Metam.  XV. 
60,  et  seqq. 

1558.  JKscliylus,  b.c.  525-456. 

1559.  Tyler,  W*illiam  Seymour.  The 
Theology  of  ^schylus.  (Biblioth.  Sacra 
for  April,  1859 ;  XVI.  354-403.)     H. 

On  a  future  state  of  rewards  and  punishments, 
see  pp.  397-401. 

1559».  ESmpedocles,  Agrigentinus,  fl.  B.C. 
450.  . . .  Carmiuum  Reliquiae.  De  Vita  ejus 
et  Studiis  disseruit,  Fragmenta  explicuit, 
Philosophiam  illustravit  Simon  Karsten  ...  , 
Amstelodami,  1838,  8".  pp.  (8),  657.    H. 

On  the  doctrine  of  the  soul,  its  immortality  and 
transmigration,  see  particularly  pp.  490-515,  and  the 
Fragments  there  illustrated.  Comp.  Sturz's  Empe- 
docles  (Lips.  1805,  S"),  pp.  435-484.    S. 

1559b.  Gladiscli,  August.  Empedokles 
und  die  Aegypter.  Eine  historische  Un- 
tersuchung  ...  .  Mit Erlauterungen aua 
den  aegyptischen  Denkmalern  von  Dr. 
Heinrich  Brugsch  und  Joseph  Passalacqua 
...  .  Leipzig,  1858,  80.  iv.,  156.  //. 
See  particularly  pp.  53-57,  60-68. 
1560.  Socrates,  b.c.  469-400. 

1561.  Ltasaulx,  (Peter)  Ernst  von.    Des 
Sokrates   Leben,  Lehre  und  Tod.     Nach 
den   Zeugnissen    der    Alten    dargestellt. 
Munchen,  1857,  S".  pp.  122.    F 
1562.  Xenoplion,  fl.  b.c.  400. 

1563.  Heller,  Ludw.    De  Cyri  morientis 
Oratione  in  Xenophontis  Cyropaedia  Lib. 
VIII.  memorata.  . . .    Erlangae,  1797,  80. 
pp.  36. 
1564.  Plato,  B.C.  428-347. 

For  editions,  translations,  and  illustrative  works, 
see  Hoflfmanu's  Bibl.  Lex.,  2e  Ausg.,  IHib,  III.  117- 
169,  654-656,  and  Kngelmann's  Bibl.  Script.  Glass., 
6e  Aufl.,  1858,  pp.  268-291,  740.  The  best  edition  of  the 
original  Is  that  of  Stallbaum,  in  Jacobs  and  Rosfs 
Bibl.  Graeca. 

The  following  are  the  best  translations :  —  English, 
by  H.  Gary,  H.  Davis,  and  G.  Burftes,  6  vol.  London, 
1848-54,  sm.  8".  forming  a  part  of  Bohn's  Classical 
Library;  French,  by  V.  Cousin,  13  torn.  Paris,  1822- 

747 


1565 


CLASS  III.— DESTINY  OF  THE   SOUL. 


1587 


40,  8";  German,  by  P.  Schleiermacher,  Theil  I.-III. 
i.  in  6  Bden,  Berlin,  180i-28,  8"  (incomplete),  aud  by 
Hieronymus  Muller,  "  luit  Elnleitungen  begleitet  von 
Karl  Stelnhart,"  Bd.  I.-VII.,  Leipzig,  1850-59,  8°, 
"excellent;"  Italian,  by  D.  Bembo,  Venetia,  5  vcl., 
1601-07,  12°;  Danish,  by  C.  J.  Heise,  "  Udvalgte 
Dlaloger  af  Platen,"  Deel  I.-VII.,  Kjobenhavn,  1830- 
65,  8°.  A  new  French  translation,  by  E.  Chauvet 
and  A.  Saisset,  is  now  (1861)  in  course  of  publication. 

Besides  what  is  contained  in  the  Phcedo.  the  follow- 
ing are  referred  to  by  Mr.  Norton  (Genuineness  of  the 
Gospels,  2ded.,  III.  112,  note)  as  the  most  important 
passages  in  Plato  respecting  the  immortality  of  the 
soul,  and  the  future  state  of  individuals: —rimrews, 
pp.  41,  4-',  and  p.  90,  .seqq.  ed.  Stephan. ;  Phasdnis, 
p.  245,  seqq. ;  Meno,  p.  81,  seqq.  ;  De  Jlepublicd,  Lib. 
X.  p.  608,  seqq.;  Gorgias,  p.  522,  seqq.;  Apologia, 
pp.  40,  41.  He  also  remarks,  "It  is  Important  to  be 
observed,  that  Plato's  doctrine  of  the  immortality  of 
the  soul  was  essentially  different  from  the  Christian 
doctrine  of  the  personal  immortality  of  men.  It  was 
connected  with  the  belief  of  the  preexistence  of  souls 
from  the  commencement  of  the  universe,  and  of  their 
frequent  transmigration  into  different  bodies  of  men 
and  of  inferior  animals.  ...  Yet  on  conceptions 
which  were  thus  imperfect,  and  which  in  his  different 
works  are  not  altogether  consistent  with  one  another, 
he  has  founded  the  most  solemn  exhortations  to  the 
practice  of  virtue,  with  reference  to  the  well-being 
of  the  soul,  and  the  rewards  and  punishments  of  a 
future  life." 

Among  the  different  eds.  of  the  Phcedo,  those  of 
Winkler  (I^eipz.  1744),  AVyttenbach,  with  valuable 
Prolegomena  and  notes  (Leyden,  1810,  bested.,  Leipz. 
1825),  and  Stallbaum  (3d  ed.,  Gotha,  1850)  deserve 
particular  mention.  The  best  German  translations 
are  those  of  Schmidt,  in  Jahn's  Archiv,  1852,  Bd. 
XVIII.,  Miiller  (1854),  with  the  excellent  Intrc*uction 
by  Steinhart  (see  above),  and  Niisslin  (Mannheim, 
1855). 

1565.  Plato.  The  Platonic  Dialogues  for  Eng- 
lish Readers.  By  William  "Whewell,  D.D. 
Vol.  I.  Dialogues  of  the  Socratic  School,  and 
Dialogues  referring  to  the  Trial  and  Death 
of  Socrates.  ||  Vol.  II.  Antisophist  Dia- 
logues. 11  Vol.  III.  The  Republic  and  the 
Timajus.  3  vol.  Cambridge  [Eng.],  1859-61, 
sm.  8°.    H. 

"  In  the  Translation  of  the  Phcedo  and  in  the  ac- 
companying Remarks  I  ha\e  considered  the  force  of 
the  arguments  as  well  as  the  drama  of  the  Dialogue." 
—Preface  to  Vol.  I. 

1566.  Plato's   Apology  of   Socrates,  Crito, 

and  Phaedo.  Translated  from  the  Greek  by 
Charles  Stuart  Stanford  ...  .  Dublin,  1835, 
80.  pp.  210  4-. 

15G7.  Phajdo;  or,  The  Immortality  of  the 

Soul.  Translated  from  the  Greek  by  Charles 
S.  Stanford.  A  new  Edition,  enriched  vyith 
Archbishop  Fenelon's  "Life  of  Plato;"  the 
Opinions  of  Ancient,  Medieval,  and  Modern 
Philosophers  and  Divines  on  the  Soul's  Im- 
mortality ;  . . .  with  Notes  ...  .  To  which  is 
added  a  Catalogue  [by  AYilliam  Gowans]  of  all 
the  Works  known  to  have  been  written  on  a 
Future  State.  ...  New  York,  William  Gow- 
ans, 1854,  12°.  pp.  liv.,  228,  (and  Catalogue) 
22. 


1568. 


Conclusion  of  Plato's  Gorgias.  [Trans- 
ristian 


1569, 


lated  by   Nathaniel   S.  Folsom.]    {Christiai 
Exam,  for  March,  1847  ;  XLII.  195-201.)    H. 
Axiochus,   give  de  Morte  Dialogus. 


Gr. 

This  dialogue  has  been  falsely  ascribed  to  Plato,  to 
iEschines  Socraticus,  and  to  Xenocrates.  It  will  be 
found  in  most  editions  of  Plato.  An  English  trans- 
lation, by  Edmund  Spenser.  Edinburgh,  1592 ;  another, 
by  Geo.  Burges.  in  Bohns  ed.  of  Plato,  VI.  89-56.  H. 

1570.  Olymplocloru8,fl.A.D.520?  Scho- 
lia in  Platonis  Pliaedonem.  Ex  Libris 
Manu  scriptis  edidit  Christoph  Eberh. 
Fincke.  Heilbronnae,  1847,  80.  pp.  xvi., 
228. 

1570».  Ficlno,  Marsilio.  1482.  See  No. 
568». 

1571.  Castellani,  Pier  Niccold.  De  Im- 
mortalitate  Animarum  secundum  Plato- 
nem  et  Aristotelem.     n.p.  1525.  fol. 

1571».  [Barlba,  Pompoo  della].    Esposi- 

748 


zione  d'un  sonetto  Platonico  fatto  sopra 
11  primo  effetto  d'amore,  ch'e  il  separare 
I'anima  dal  corpo  dell'amante;  dove  si 
tratta  dell'immortalitk  dell'anima  secondo 
Aristotile,  e  secondo  Platone  ...  .  Fi- 
renze,  1549,   8».  —  Ibid.  1554,  80. 

See  Mazzuchelli,  Scrittori  d' Italia,  II.  1.  236. 

1572.  Galantes,  Livius.  Christianse  Theo- 
logiae  cum  PlatonicaComparatio,  quinimo 
cum  tota  veteri  Sapientia  Ethnicorum 
...  .  [In  twenty  Books.]  Bononiee,  1627, 
fol. 

Lib.  XI.-XIII.  treat  "  De  Anima."  For  other 
general  works  on  the  Platonic  theology  compared 
with  the  Christian,  see  J.  A.  Fabricius,  Delectus, 
etc.  pp.  301-307. 

1573.  Hardtsclimidt  or  Hart- 
scliinidt,  Joh.  Nic.  Plato  de  Immorta- 
litate  Animae.  [Disp.]  Argentorati,  1698, 
80? 

1574.  Weiclcliinaiiii,  Joach.  Sam.  Dis- 
sertatio  de  Platonica  Animorum  Immor- 
talitate.  [A'e.s;/?.  J.  F.  Benedict?]  Viteb. 
1740,  40.  pp.  36. 

1575.  Teenclce,  M.  M.  De  Argumentia 
Platonis  pro  Inimortalitate  Animae.  Got- 
tingae,  1748,  i". 

1576.  Wliidlieim,  Christian  Ernst  von. 
Examen  Argumentorum  Platonis  pro  Im- 
mortalitate  Animae  humanae.  Disser- 
tatio.    Gottingae,  1749,  8». 

1577.  Biittstedt,  Joh.  Andr.  De  Plato- 
nicorumlleminiscentia.  Erlangae,  1761, 4». 

1578.  GottIel>er,  Joh.  Christoph.  Argu- 
mentorum aliquot  in  Platonis  Phaedone 
de  Animi  Immortalitatc  lllustratio  et 
Discussio  ...  .  Specimina  I.-IV.  Al- 
torfii,  1765-67,  4o.    (6^  sh.) 

Also  in  the  Nova  Acta  Erud.,  1769,  pp.  52-88. 
BA. 

1579.  Animaduersiones    ad    Platonis 

Phaedonem  et  Alcibiadem  Secundum ;  ad- 
junct! sunt  Excursus  in  Qupestiones  Socrar 
ticas  de  Animi  Immortalitatc  cum  summa 
Phaedonis.    Lipsiae,  1771,  8°.  pp.  199. 

1580.  Cra-wford,  Charles.  A  Disserta- 
tion on  the  Phajdon  of  Plato :  or  Dialogue 
of  the  Immortality  of  the  Soul.  ...  To 
which  is  annexed,  A  Psychology :  or.  An 
Abstract  Investigation  of  the  5fature  of 
the  Soul;  in  which  the  Opinions  of  all 
the  Celebrated  Metaphysicians  on  that 
Subject  are  discussed.  . . .  London,  1773, 
80.  pp.  xxviii.,  292.     H. 

1581.  Iiille,  Ernst  Gottfried.  Platonis  Sen- 
tentia  de  Natura  Animi.  ...  Gottingae, 
1790,  80.  pp.  iv.,  28. 

1582.  Platonis  Locus  in  Timaeo  de  Ortii 
Animi  humaui  explicatur.  (In  Abicht 
and  Born's  Neues  philol.  Mag.,  II.  1-70, 
Leipz.  1790,  80.) 

1583.  Tennemann,Wilh.  Gottlieb.  Leh- 
ren  und  Meinungen  der  Sokratiker  liber 
Unsterblichkeit.  ...  Jena,  1791,  em.  8°. 
pp.  xvi.,  592.    H. 

1584.  System  der  Platonischen  Philo- 
sophic. ...  4  Bde.  Leipzig,  1792-95,  8°. 
H. 

1585.  liinde,  Sam.  Gottlieb.  De  Solatiis 
adversus  Mortis  Ilorrores  in  Platone  et 
Novo  Testamento  obviis.  Lipsiae,  1792, 
40.  pp.  32. 

1586.  Miiclce,  Joh.  Heinr.  De  Medita- 
tione  Mortis  Platonica.  Lipsiae,  1793,  4». 
pp.  xvi. 

1587.  "Wiggers,  Gust.  Friedr.  ...  Exa- 
men Argumentorum  Platonis  pro  Immor- 


talitate  Animi  humani. 
40.  pp.  34. 


Bostochii,  1803, 


1588 


SECT.  II.    D.  1.— BELIEF  OF  THE  ANCIENT  GREEKS    etc. 


1620 


1588.  Pettavel,  Fr.  De  Argumentls,  qui- 
bus  apud  Platouem  Auimorum  Immorta- 
litas  defenditur.  Berolini,  1815,  4°.  pp. 
iv.,  41. 

1589.  Kunliardt,  Heinr.  Platons  PhS- 
don,  mit  besouderer  Rucksicht  auf  die 
Unsterblichkeitslehre  erlautert  iind  beur- 
theilt.    Lubeck,  1817,  8".  pp.  72  +.    F. 

1590.  Taylor,  Thomas.  Platonic  Demon- 
stration of  the  Immortality  of  the  Soul. 
(ClassicalJour.  for  June  and  Sept.,  1820; 
XXI.  201-230,  and  XXII.  40-51.)     H. 

1591.  Seager,  Hev.  John.  Observations 
on  the  Phaedo  of  Plato.  {ClassicalJour. 
for  June,  1825 ;  XXXI.  209-217.)     H. 

1592.  Sclimidt,  Adalb.  Argumenta  pro 
Immortalitate  Animarum  in  Platonis 
Phaedone  explicita.    Halae,  1827,  8". 

1593.  Rettig,  Heinr.  Christian  Mich. 
Quaestiones  Platonicae.  I.  Quam  cogno- 
scendae  verae  Animi  Naturae  Viam  Plato 
commonstraverit.  ...  [Progr.]  Gissae 
[BUdingen],  1831,  S".  i  th. 

1594.  Brant,  J.  W.  Bemerkungen  tiber 
die  platonische  Lehre  vom  Lernen  als  einer 
Wiedererinnerung  (avauioicris).  Branden- 
burg, 1832,  So. 

1595.  Deycks,  Ferd.  Platonis  de  Ani- 
morum  Migratione  Doctrina.  Confluent. 
1834,  80. 

1596.  Crome,  C.  De  Mythis  Platonicis 
imprimis  de  Necyiis.    DUsseldorf,  1835, 4o. 

1597.  Meirlng,  .  De  Mythis  Plato- 
nicis inprimis  de  Necyiis.  [Progr.]  DUs- 
seldorf, 1835,  40. 

Are  No3.  15%  and  1597  titles  of  the  same  essay  ? 
I  give  them  as  I  fiud  them  in  Engelmann's  Sibl. 
Script.  Class. 

1598.  Scliiiiidt,  Adalb.  Ueber  die  Ideen 
des  Plato  uud  die  darauf  beruhende  Un- 
sterblichkeitslehre" desselben.  [Progr.] 
Halae,  1835,  4o.  pp.  58  (29). 

1598».  Sigwart,  Heinr.  Christian  Wilh. 
von.  Die  platonischen  Mythen  von  der 
menschlichen  Seele  im  Zusammenhange 
dargestellt.  (Appended  to  his  Geschichte 
der  Philosophie,  II.  453-515,  Stuttg.  u. 
Tub.  1844,  80.)     B. 

1599.  Voigtl&nder,  J.  A.  Chr.  Platonis 
Sententia  de  Animorum  Praeexistentia. 
Pars  I.  De  Principio  Philosophiae  Plato- 
nicae.    [Diss.]     Berolini,  1844,  8°.  pp.  25. 

1600.  Fisclier,  Carl  Philipp.  De  Plato- 
nica  de  Aninii  Immortalitate  Doctrina. 
. . .    Erlangae,  1845,  8o.  pp.  14.    K 

1601.  Sclimldt,  Herm.  Duorum  Phae- 
donis  Platonici  Locorum  Explicatio  (p. 
66.  B.  et  de  universa  Argumentatione,  in 
qua  ex  ipsa  Animi  Forma  quasi  ac  Specie 
Immortalitas  ejus  deducitur).  [Progr.T 
Wittenbergae,  1845,  4o.  pp.  21.  '' 

1602.  [King,  Thomas  Starr].  Plato's 
Views  of  Immortality.  (Uhiversalist 
Quar.  for  Jan.  1847  ;  IV.  73-107.)    H. 

1603.  Szostakoivski,  Jos.  Platonis  de 
Animo  Placita.  [Progr.]  Ostrowo,  1847, 
4o.  pp.  15. 

1604.  I^aclxmann,KarlHeinrich.  Ueber 
die  Unsterblichkeit  der  menschlichen 
Seele,  nach  den  Vorstellungen  des  Philo- 
sophen  Platon  und  des  Apostels  Paulos. 
. . .    Landeshut,  1848,  8o.  pp.  32.     F. 

1605.  Alilander,  Joh.  Aug.  Dissertatio 
Veterum  in  Genere  Philosophorum  prse- 
cipueque  Platonis  de  Animi  Vi  et  Immor- 
talitate Sententias  breviter  adumbrans 
...  .  [i2csp.  Pet.  Otto  Wiberg.]  Pars  I. 
Lundffi,  [18—,]  So.  pp.  16. 

48 


1606.  Hermann,  Carl  Friedr.  De  Parti, 
bus  Animae  immortalibus  secundum  Pla- 
tonem.  [Praef.  Ind.  Schol.]  Gottineae. 
1850, 40.  J  B     , 

1607.  Speck,  Moritz.  Wurdigung  der  pla- 
tonischen Lehre  von  der  Unsterblichkeit 
der  Seele.  . . .  [Progr.]  Breslau,  1853, 4o. 
pp.  16. 

Also  in  the  Zeitschrift/.  Philos.  u.  hath.  Theol., 
1852,  Heft  82,  or  X.  F.,  XIII.  ii.  pp.  1-18.    B. 

1608.  Gsell-FelS;  J.  T.     Dissertatio  qua 
.    Psychologiae   Platonicae  atque  Aristote- 

leae  Explicatio  et  Comparatio  instituitur. 
Wirceburgi,  1854,  8°.  pp.  106. 

1609.  Miiller,  L.  H.  0.  Die  Eschatologie 
Platon's  und  Cicero's  in  ihrem  Verhjilt- 
nisse  zum  Christenthume.  ...  Jever, 
1854,  40.  pp.  44.    F. 

1610.  Kaklert,  A.  J.  Ueber  die  plato- 
nischen Boweise  der  Unsterblichkeit  der 
Seele.    [Gymn.  Progr.]    [Wien,]  1855,  4o. 

1611.  Suseniikl,  Franz.  Die  genetische 
Entwickelung  der  platonischen  Philoso- 
phie einleitend  dargestellt  ....  2  Theile. 
Leipzig,  1855-60,  8o.  pp.  xvi.,  486;  xii., 
1-312,  xxviii.,  313-696.     H. 

1612.  Sckmldt,  Hermann.  Zu  Platons 
Phaedon.  [On  the  concluding  argument, 
p.  100  A-106  E,  ed.  Steph.]  (Jahn's  Neue 
Jahrb.f.PJnlol.,lS[)(),  LXXIII. 42-48.)  H. 

For  other  illustrations  of  the  Phcedo  by  Schmidt, 
see  F.ngelmann's  Bill.  Script.  Class.,  6«  Aufl., 
p.  287. 

1613.  Susemlliil,  Franz.  Ueber  die 
Schluszbeweisin  Platons  Phaedon.  (.Tahn's 
JVeue  Jahrb.  f.  Philol.,  1856,  LXXIII. 
236-240.)     H. 

1614.  TVilllams,  N.  M.  The  Phaedon. 
{Christian  Rev.  for  Oct.  1857;  XXII.  507- 
532.)    BA. 

1615.  Mickelis,  Fr.  Die  Philosophie  Pla- 
tons in  ihrer  inneren  Beziehung  zur 
geoffenbarten  Wahrheit  kritisch  aue  den 
Quellen  dargestellt  ...  .  2  Abth.  MUn- 
ster,  1859-60;  8o.     H. 

1616.  VoIqnard8en,C.R.  Platon's  Idee 
des  personlichen  Geistes  und  seine  Lehre 
Uber  Erziehung  ...  .  Berlin,  1860,  S". 
pp.  viii.,  192. 

See  BibUoth.  Sacra,  XVin.  222-227. 

1616«.  [Martlneau,  James].  Plato:  his 
Physics  and  Metaphysics.  {National  Rev. 
for  April,  1861 ;  XII.  457-488.)     H. 

1616i>.  Buclier,  J.  Ueber  Platons  specu- 
lative Beweise  fur  die  Unsterblichkeit 
der  menschlichen  Seele.  Inaugural-Dis- 
sertation.   Gottingen,  1861,  So.  pp.  30. 

1617.  Aristoteles,  b.c.  384-322.  ...  De 
Anima  Libri  tres.  Ad  Interpretum  Graeco- 
rum  Auctoritatem  et  Codicum  Fidem  recog- 
novit,  Commentariis  illustravit  Fr.  Ad.  Tren- 
delenburg.   Jenae,  1833,  So.    2§  th. 

1618.  Treatise  on  the  Soul,  etc.  translated 

by  T.  Taylor.     London,  1808,  4o. 

1619.  Psychologic  d'Aristote  —  Traite  de 

Tame  traduit  en  fran^ais  pour  la  premiere 
fois  et  caccompagne  de  Notes  perpetuelles  par 
J.  Barthelemy-Saint-IIilaire  ...  .  Paris 
1846,  So.  pp.  cxxi.,  892.     H. 

The  translator  maint.ains  ;Pref.  pp.  xxxix.-xlvii.) 
that  Aristotle  did  not  believe  in  the  immortality  of 
the  soul.  See  also,  to  the  same  purpose,  Mosheim"s 
notes  on  Cudnorthi  Intel.  System,  I.  98,  99,  III-  470- 
472  (Harrison's  edition.) 

1619».  Simpliclus,  fl.  a.d.  530.  . . .  Com- 
mentaria  in  tres  libros  Aristotelis  de 
anima.  . . .  Gr.  [Venice,  A.  Asulanus, 
1527,]  fol.  ff.  187. 

1620.  Var§ras,  Alfonso,  of  Toledo,  Ahp. 
749 


re21 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


1651 


of  Seville.  Qugestiones  super  Libros  Aris- 
totelis  de  Anima.  I'lorentiae,  1477,  fol. — 
Also  Venetiis,  1565-66,  fol.;  Vicentite, 
1608,  fol. ;  Romae,  1609,  fol. 

1621.  Vio,  Tonimaso  da,  Cardinal  Gae- 
tano  {Lat.  Cajetaniis).  Conmien- 
taria  in  ties  Libros  Aristotelis  de  Anima. 

First  published,  with  the  text,  at  Vicenza,  1486, 

fol. ;  sepiirately,  Venice,  1514,  fol.,  and  elsewhere. 

1621a.  Spina,  Bartolommeo  di.     Propug- 

naculum   Aristotelis,  etc.  1515.    See  No. 

674. 

1622.  Veniero,  Francesco.  ...  Discorsi 
. . .  sopra  i  tre  Libri  dell' Anima  d'Aristo- 
tile  ...     .    Venetia,  1555,  8°. 

1623.  Odoni,  Rinaldo.  Discorso  ...  per 
uia  Peiipatetica,  oue  si  dimostra,  se  I'ani- 
ma,  secondo  Aristotile,  e  mortale,  o  ini- 
mortale.  Venetia,  1557,  4o.  ff.  40.  — Also 
ibid.  1560,  40.     BL. 

1624.  Villalpando,  Caspar  Cardillo 
de.  Apologia  Aristotelis  adversus  eos, 
qui  ajunt  eum  sensisse  Animani  cum  Cor- 
pore  extingui  .. .     .     Compluti,  1560,  8°. 

1625.  Martinez  de  Brea,  Pedro.  In 
Libros  tves  Aristotelis  de  Anima  Com- 
mentarius.  Cui  accessit  Tractatus,  quo 
ex  Peripatetica  Schola  Animae  Immoita- 
litas  asseritur  &  probatur.  Segontiae, 
1575,  fol. 

1626.  Q.uintlaniis,  A'incentius.  Diluci- 
dationes  trium  Libroruni  Aristotelis  de 
Anima.  Nee  non  S.  Doctoris  Thomae 
Aquinatis  in  eosdem  Commentarii.  Cum 
Textu  duplici  ...     .     Bononiae,  1575,  4o. 

1627.  Toledo,  {Lat.  Tolelws),  Fran- 
cisco de.  Card.  Conimentaria  una  cum 
Quaestionibus  in  Libros  tres  Aristotelis 
de  Anima.  Venetiis,  1575,  4°.  —  Colon. 
Agrip.  1576,  4o.  ff.  179  +• 

Many  other  editions. 

1628.  Denlsetns,  Job.  De  Animi  Natura 
ejusque  Inimortalitate  in  Doctrina  Aris- 
totelis apertissime  constituta.  Parisiis, 
1577,  80. 

1629.  Segnl,  Bernardo.  Trattato  ...  sopra 
i  Libri  deir Anima d' Aristotile  ...  .  Fio- 
reuza,  1583,  4o. 

1630.  Zimara,  Teofilo.  ...  In  Libros 
tres  Aristotelis  de  Anima  Commentarii 
...     .     Venetiis,  1584,  fol. 

1631.  Scliroter,  Job.  Friedr.  Quaestio 
utrum  Aristoteles  Intellectus  nostri  Im- 
mortalitatem  cognoverit.    Jenae,  1585,  4o. 

1632.  Pontanus,  Hieronymus.  De  Im- 
mortalitate  Animas,  ex  Sententia  Aristo- 
telis, Libri  septem.     Romse,  1597,  4o. 

1633.  Guarinoni  {Lat.  Gruarinonins 
Fontanus),  Cristoforo.  Sententiarum 
Aristotelis  de  Animo  seu  Mente  bumana 
Explicatio.    Francofurti,  1601,  4o. 

1633*.  Zabarella,  Jacopo,  Count.  In 
tres  Aristotelis  Libros  de  Anima  Commen- 
tarii ...  .  Venet.  1605,  fol.  jBX.— Also 
Francof.  1606,  4o. 

Maintains  that  the  doctrine  of  immortality  can- 
not be  proved  by  Aristotle's  philosophy. 

1634.  La  Galla,  Giulio  Cesare.  De  Ini- 
mortalitate Animorum  ex  Aristotelis  Sen- 
tentia Libri  tres.  Romae,  1621,  4o.  —  Also 
Utini,  1()46,  4o. 

Maintains  that  Aristotle  believed  in  immor- 
tality. 

1635.  liiceti,  Fortunio.  De  Animorum 
rationalium  Immoitalitate  secundum  Opi- 
nionem  Aristotelis  Libri  quatuor.  Pata- 
vii,  1629,  fol.     BL. 

1636.  Dannliauer,  or  Dannliawer, 
750 


Job.  Conr.  Collegium  psych ologicum,  in 
quo  maxime  controversai  Qua?stiones  circa 
tres  Libros  Aristotelis  de  Anima  propo- 
nuntur,  ventilantur,  explicantur.  Ar- 
gentorati,  1630,  So.  —  Also  ibid.  1643, 1665 ; 
Altdorf.  1672,  4o. 

1637.  Oregio,  Agostino,  Card.  Aristotelis 
vera  de  rationalis  Animae  Inimortalitate 
Sententia  accurate  explicata.  Romaj, 
1631,  4o.  — Also  1632,  12o. 

Oregio  maintains  that  Aristotle  believed  in  the 
immortality  of  the  soul. 

1638.  Hofmann,  Casp.,  1572-1648.  Col- 
latio  Doctrinae  Aristotelis  cum  Doctrina 
Galeni  de  Anima.     Helmst.  1637. 

1639.  Atltamsisins, Byzantinus.  ...  Aris- 
toteles propriam  de  Animae  Inimortalitate 
Mentem  explicans  ...  .  Gr.  and  Lat. 
Parisiis,  1641, 4o. 

See  Fabricius,  Sibl.  GrcBC.  IV.  293,  294. 

1640.  Posner,  Casp.  De  Paliugenesia, 
sive  Reditu  Corporuni  in  Vitam  secundum 
Aristotelem  impossibili.    Jenae,  1686. 

1641.  Scliiitz,  Christian  Gottfr.  Super 
Aristotelis  de  Anima  Sententia  brevia 
Commentatio.     Halae,  1771,  4°.  pp.  20. 

1642.  Deinhardt,  Joh.  Ileinr.  Der  Be- 
griff  der  Seele  niit  Riicksicbt  auf  Aristo- 
teles. ...     Hamburg,  1840,  4o.  (4^  sh.) 

1643.  Hartenstette,  Gust.  De  Psycho- 
logiae  vulgaris  Origine  ab  Aristotele  re- 
petenda.     Lips.  1840,  4o.  pp.  19. 

1644.  Fischer,  Carl  Philipp.  De  Princi- 
piis  Aristotelicae  de  Anima  Doctrinae. 
. . .     Erlangae,  1845,  So.  pp.  14. 

1644a.  Waddington-Kastus,  Char- 
les. De  la  psychologic  d'Aristote.  Paris, 
1848,  80.  4/r. 

1645.  Wolff,  W.  Von  dem  Begriffe  dea 
Aristoteles  liber  die  Seele  und  dessen 
Anweudung  auf  die  heutige  Psychologic. 
. . .     Bayreuth,  1848,  4o.  pp.  16. 

1645a.  Pan8cli,Carl.    De  Aristotelis  Ani- 
mae  Defiuitione.     Dissertatio    inaugura- 
lis  . . .     .     Gryph.  1861,  8o.  pp.  iii.,  66. 
1646.  Lucretins  Cams,  Titus,  fl.  b.c.  60. 
...    De    Rerum    Natura    Libri   Sex    Carolus 
Lachmannus  recensuit  et  eniendavit    Editio 
altera     Beroliui,  1853,  8o.  pp.  252. 

Lib.  III.  denies  the  immortality  of  the  soul. 
1646a.  Polignac,  Melchior  de.  Card. 
1747.  Anti-Lucretius.  See  No.  147. 
647.  Maerclter,  F.  A.  Titus  Lucretius 
Carus  iiber  die  Natur  der  Dinge  und  die 
Unsterblichkeit  der  Seele.  Vortrag...  . 
Berlin,  1851,  8°.  pp.  32.     F. 

1648.  Reisaclter,  A.  J.  Epicuri  de  Ani- 
morum Natura  Doctrinam  a  Lucretio  Dis- 
cipulo  tractatam  exposuit  ...  .  Colo- 
niae  Agrippinensium,  1855,  4o.  pp.  36. 

Reviewed    bv    Wilh.   Christ   in    Jahn's    A^eM« 
JaUrh.f.  Philol.,  1856,  LXXIII.  247-251.    H. 

1649.  Swckau,  E.  de.  De  Lucretii  meta- 
physica  et  morali  Doctrina.  Parisiis, 
1857,  So.  pp.  xii.,  63. 

1650.  Cicero,  Marcus  Tullius,  B.C.  107-43. 
The  Tusculan  Disputations,  Book  First  [De 
contemnenda  Morte];  the  Dream  of  Scipio; 
and  Extracts  from  the  Dialogues  on  Old  Age 
and  Friendship.  Lat.  With  English  Notes, 
by  Thomas  Chase  ...  .  Cambridge  [Mass.J, 
1851,  120.  pp.  xviii.,  207.    H. 

The  Introduction  discusses  the  question  of  Cicero's 
belief  in  the  immortality  of  the  soul. 

1651.  Cicero  on  the  Immortality  of  the 

Soul.  [Book  I.  of  the  Tusculan  Questions, 
translated  by  J.  N.  Bellows.]  {Christian 
Exam,  for  Nov.  1842,  and  Jan.  1843;  XXXIIL 
129-150,316-338.)    H. 


1652 


SECT.  II.    D.  1.  — BELIEF  OF  THE  ANCIENT  GREEKS,  etc. 


1674 


1652.  'Wunderllcliy  Casp.  Jul.  Cicero 
de  Anima  Platonizaiis.  [Resp.  Andr. 
Schmaler.]     Yiteb.  1714,  4p.  fif.  8. 

1653.  Torner,  Fabian.  De  Sententia  Cice- 
roniana  de  Iminortalitate  Animae.  [Besp. 
Laur.  Wenzel.]    Upsal.  1730,  8".  (2  sh.) 

1654.  Pisanski,  Georg  Christoph.  Dis- 
sertatio  expendens  Argumenta  pro  Im- 
mortalitate  Animae  a  Cicerone  allata. 
Regiomonti,  1759,  4°.  pp.  24. 

1655.  "Weliren,  or  Welirii,  Job.  Gott- 
fried von.  Ueber  das  Alter  und  die  Un- 
Bterblichlveit  der  Seele,  nach  dem  Cicero 
frey  bearbeitet  und  mit  einigen  Zusatzen 
vermehrt.    Gottingen,  1819,  8°.  pp.  77. 

1656.  SiemerS) .    De  Loco  quodam  e 

Ciceronis  Catone  Majore,  ubi  de  Animo- 
rum  Immortalitate  agitur.  [Progr.]  Mo- 
nasterii,  1848,  4°.  pp.  14. 

1657.  Virglllus  or  Vergiilus  Maro, 
Publius,  B.C.  70-19.  See  particularly  ^neid. 
Lib.  VI.,  and  Georg.  IV.  467,  et  seqq. 

^1657*.  ^neas  his  descent  into  Hell  ...    . 

Made  English  by  John  Boys  . . . ;  together 
with  an  ample  and  learned  Comment  upon 
the  same  ...     .     London,  1661,  4°.  pp.  248. 

1658.  "Warljiirtoii,  William,  Bp.  The 
Divine  Legation  of  Moses  demonstrated, 
etc.    See  No.  1799. 

In  Book  II.  Sect.  IV.  of  this  work,  Varburton 
maintains  the  ingenious  paradox  that  the  descent 
of  .lEneas  into  tlie  iufeinal  regions  as  described 
by  Virgil  is  a  figurative  description  of  an  initia- 
tion into  the  Eleusinian  mysteries.  See  his 
Works,  II.  78-169.     B. 

1659.  Beyckert,  Dan.  Joh,  Philipp.  Dls- 
sertatio  explanans  Psychologiam  Virgilii 
L.  VI.  Aeneid.  v.  724-751.  Argentorati, 
1751,  4o.  pp.  20. 

1659».  Jortin,  John.  Six  Dissertations, 
etc.    1755.    See  No.  1526. 

16591'.  [Gibbon,  Edward].  Critical  Ob- 
servations on  the  Sixth  Book  of  the 
^neid.  . . .  London,  1770,  8o.  pp.  56.  H. 
Also  in  his  Miscel.  Works,  London,  1837,  8°,  pp. 
670-692.    (S.)     In  opposition  to  Warburton. 

1660.  Heyne,  Christian  Gottlob,  1729- 
1812. 

See  his  Excursus  on  the  Sixth  Book  of  Virgil's 
JEneid,  particularly  Exc.  I.,  VIII.-XIII. 

1661.  Jorio,  Andrea  de.  Viaggio  di 
Enea  all'Inferno,  ed  agli  Elisii,  secondo 
Virgilio.     2»  ed.     Napoli,  (. . .)  1825,  8". 

A  French  translation,  from  the  third  edition 
of  the  original,  Douai,  1817,  6°,  pp.  72. 

1662.  PlutarcUus,  fl.  a.d.  90. 

On  ancient  opinions  concerning  the  soul,  see  De 
Placitis  Philosophorum,  Lib.  IV.  cc.  2-8.  But  the 
genuineness  of  this  treatise  is  doubted. 

1663.  Plutarch  on  the  Delay  of  the  Deity 

in  the  Punishment  of  the  Wicked.  Gr.  With 
Notes,  by  II.  B.  Hackett  ...  .  Andover,  1844, 
120.  pp.  171. 

1664.  Sur  les  delais  de  la  justice  divine 

...  .  Nouvellement  traduit,  avec  des  addi- 
tions et  des  notes,  par  M.  le  comte  de  Maistre, 
suivi  de  la  traduction  du  meme  trait6,  par 
Amyot  ...     .    Paris,  1816,  8°.  pp.  228. 

Numerous  later  eds.  Forming  also  Tome  II.  of  the 
(Euvres  of  Count  Joseph  de  Maistre. 

1665.  Scbreiter,  Theodor  Hilmar.  Doc- 
trina  Plutarchi  et  theologica  et  moralis. 
Commentatio  ...  .  (lUgen's  ZeAtschrift 
f.  d.  hist.  Theol.,  1836,  VI.  i.  1-144.)    H. 

See  particularly  pp.  50-53, 114,  115. 

1666.  Tyler,  William  Seymour.  Plutarch's 
Theology.  ( Methodist  Quar.  Rev.  for  July, 
1852;  XXXV.  383-415.)    H. 

1667.  Hackett,  Horatio  Balch.  Plutarch 
on  the  Delay  of  Providence  in  punishing 


the  Wicked.   [Abstract.]   (Biblioth.  Sacra 
for  July,  1856;  XIII.  609-630.)     H. 
1667*.  liwcianns,  Saniosatensis,  fl.  a.d.  170. 
See  his  Dialogi  Mortuorum,  Menippus,    Cataplu*, 
VercR  Histories,  und  the  treatise  De  Luctu,  for  ridi- 
cule of  the  popular  notions  concerning  the  infernal 
regions. 

1668.  Alexander  ApJirodisiensis,  fl.  a.d.  200. 
Libri  duo  de  Anima.  Gr.  and  Lat.  (Appended 
to  Themistius,  Opera,  Venet.  1534,  fol.) 

"  Maintains  the  annihilation  of  souls,  and  contends 
that  this  was  Aristotle's  opinion."  —  Mosheim,  cote 
on  Cudworth,  Book  1.  Ch.  1.  ad  fin.,  who  also  refers 
to  his  Comm.  ad  Lib.  II.  Topicor.  Aristot  pp.  72,  77. 
81. 

1669.  Plotinus,  fl.  a.d.  250.  ...  Opera  om- 
nia ...  .  [Edited  by  G.  H.  Moser  and  F. 
Creuzer.]    3  vol.     Oxonii,  1835,  4o.     H. 

The  whole  of  the  Fourth  Eunead  (Vol.  II.  pp.  738- 
816)  treats  of  the  soul, — its  essence,  immortality, 
descent  into  the  body,  etc.  Parts  of  it  are  translated 
in  Thomas  Taylor's  Five  Books  of  Plotinus,  London, 
1794,  8°,  and  in  his  Select  Works  of  Plotinus,  London, 
1817,  8°. 

1669«.  Les    Enneades  de    Plotin    ...   tra- 

duites  pour  la  premiere  fois  en  frangais  accom- 
pagnes  de  sommaires,  de  notes  et  d'eclaircis- 
sements  et  precedees  de  la  vie  de  Plotin  . . . 
par  M.  N.  Bouillet  ...  ,  [With  fragments  of 
Porphyry,  Jamblichus,  and  other  Neo-Plato- 
nists,  translated  by  E.  Leveque.]  3  tom. 
Paris,  1857-61,  So.     //. 

The  notes  on  the  Fourth  Ennead,  examining  the 
relation  of  Plotinus  to  various  preceding  and  succeed- 
ing writers,  occupy  pp.  565-609  of  Tome  II.  The 
extracts  from  Porphyry,  Jamblichus,  and  jEneas 
Gazaeus  are  appended  to  Tome  II.  with  the  half- 
title  :  —  "  Fragments  de  ps.vchologie  nSoplatouicienne 
traduits  pour  la  premiere  fois  eh  frangais  par  Kug. 
L6v6que."  For  the  treatise  of  Jamblichus,  see  Sto- 
baeus,  Eclog.  Phys.,  Lib.  I.  c.  52,  §§  28-39,  pp.  858- 
926,  ed.  Heeren.    H. 

1670.  Priscianus,  Lydus.  Solutiones  eorum 
de  quibus  dubitavit  Chosroes  Persarum  Rex. 
Ex  Codice  Sangermanensi  edidit  ...  Fr.  Dlib- 
ner.  (Appended  to  Plotini  Enneades,  etc. 
Parisiis,  Didot,  1855,  8o,  pp.  545-579.)    H. 

The  first  Question  is  on  the  nature  and  immor- 
tality of  the  soul.    The  original  Greek  is  lost. 


1670».  Tbeodoretus,  Bp.  of  Cyrrhus,  fl. 
A.D.  423. 

On  the  opinions  of  the  Greek  philosophers  concern- 
ing the  soul,  see  his  Tkerapevtica,  or  Grcecarum 
Affectionum  Curatio,  particularly  Lib.  V.  and  XI. 
(In  Migue  s  Patrol.  Grceca,  Tom.  LXXXIII.)    S. 

1671.  [Psellus,  Michael,  the  younger,  fl.  a.d. 
1050].  Ao^at  Trepi  <|/vx'»?s-  De  Anima  cele- 
bres  Opiniones.  lo.  Tarino  Interprete.  (Ap- 
pended to  Origenis  Philocalia,  etc.  Par.  1619, 
40,  pp.  609-680.)     D. 

See  also  No.  10. 

1672.  Ckumnns,  or  Natbanael,  Nice- 
phorus,  fl.  A.D.  1320.  'AvriOeTLKCx;  Trpbs  UKui- 
TLvov.  (Appended  to  Plotini  Opera,  Oxon. 
1835,  40,  II.  1413-30.)     H. 

Opposes  the  doctrines  of  pre-existence,  transmigra- 
tion, and  the  rationality  of  brutes;  contends  for  the 
resurrection  of  the  body. 

1672a.  AtaAoyo?  nepl  i/'vx^s,  14th  cent.?  (Ap- 
pended to  Plotini  Opera,  Oxon.  1835,  4o,  II. 
1431-47.)    IT. 

Amat  ascribes  this  Dialogue  to  Nicephorus  Chum- 
nus. 

1673.  Cxploratio  Immortalitatis  humani 
Animi  secundum  Philosophos.  Mediolani, 
1505,  40. 

1674.  Steuclius  (Ral.  Stenco),  Augustinus, 
Euguhinus.  De  perenni  Philosophia  Libri 
X.    Lugduni,  1540,  fol.  —  Basil.  1542,  fol. 

Also  in  Tom.  III.  of  his  Opera,  Par.  1577,  and 
Venet.  1591,  fol.  Lib.  IX.  treats  of  the  opinions  of 
the  ancients  concerning  the  immortality  of  the  soul ; 
Lib.  X.,  of  future  rewards  and  punishments.  See 
Fabricius,  Delectus,  etc.  pp.  428,  634,  635.  According 
to  Jocher,  J.  C.  Scaliger  raixked  this  book  ne.xt  to 
the  Bible. 

751 


1675 


CLASS  III.— DESTINY  OF  THE  SOUL. 


1695b 


. .    Physiologiae  Stoi- 
Parisiis,  1604;  8o.  pp. 


1675.  lilpsius,  Justus 

corvm  Liibri  ties  . . . 
152  +.    H. 

Also  in  his  Opera  (var.  edd.),  Tom.  IV.    (H.)    Lib. 
III.,  Diss.  VIII.-XIX..  treats  of  the  doctrine  of  the 
Stoics  concerning  the  origin,  nature,  and  transmigra- 
tion of  the  soul. 
1675a.  Gutlierius  {Fr.  Gutliierres),  Jac. 
De  Jure  Manium,  seu  de  Kitu,  More  et  Legi- 
bu8  prisci  Funeris   Libri    tres  ...     .    Paris, 
1015,  40.     BL.  —  Also  Lips.  1671,  So. 

Also  in  Grsevius's  Tlies.  Ant.  Rom.  XII.  1077-1336. 

H. 

1675'>.     Saumalse      {Lat.      Salmasius), 

Claude  de.     Notao   et   Animadversiones    in 

Epictetum     et    Siniplicium.      Lugd.    Batav. 

1640,  40.  pp.  329  +. 

"Magna  cum  industria  Veterum  Philosophorum, 
Aristotelis,  Pythagorae,  Platonis,  Epicuri,  sententias 
de  anima,  ejus  partibus,  potentiis,  origine,  y-ntft.- 
t//v;^too-£i,  immortalitate,  congessit." — Morhof. 

1676.  TliomasiuS)  Jac.  ExercitatiodeStoica 
Mundi  Exustione :  cui  accesserunt  . . .  Disser- 
tationes  XXI.  . . .  Lipsiae,  1670, 4o.  pp.  255  +. 
H. 

Diss.  X.  pp.  156-159,  "  Stoicorum  Homines  redi- 
vivi;"  XV.  pp.  2J7-232,  "  Stoica  Animarum  Morta- 
litas;"  XXI.  pp.  249-255,  '•  Fons  Animarum." 

1677.  Sonntag,  Job.  Micb.  Dissertatio  de 
Paliugenesia  Stoicorum.    Jenae,  1700,  4°. 

1678.  Mourgues,  Michel.  Plan  tbeologique 
du  Pythagorisme,  et  des  autres  sectes  89a- 
vantes  de  la  Grece  ...  .  Avec  la  traduction  de 
la  Tberapeutique  de  Theodoret  ...  .  2  torn. 
Tom.  I.  (Toulouse,  1712,)  Amsterdam,  1714; 
Tom.  II.,  Toulouse,  1712,  80.    F. 

The  nth  Letter  of  Tome  I.,  pp.  431-540,  treats  of 
the  immortality  of  the  soul,  the  judgment  of  the 
dead,  and  the  metempsychosis ;  corap.  the  5th  and 
nth  '•  Discours"  of  the  therapeutique. 

1679.  Fourmont,  £tienne.  De  I'enfer  poe- 
tique.  1714,  (Histoire  de  VAcad.  Roy.  des 
Inscr.,  etc.  III.  5-9.)    H. 

1680.  Simon,  Ricbard.  Dissertation  sur  les 
Lemures,  ou  les  ames  des  morts.  {Memoires 
de  VAcad.  Roy.  des  Inscr.,  etc.,  1717,  4°,  I.  26- 
39.)    H. 

1680a.  Montfaucon,  Bernard  de.  L'anti- 
quite  expliquee  et  representee  en  figures. 
...  2e  Edition,  revue  et  corrigee.  5  torn,  in 
10  pt.    Paris,  (1719,)  1722,  fol.    B. 

See  Tome  V.  Livre  iv.  pp.  134-170,  "Les  Enfers,  la 
descente  des  ames,  les  champs  Elysiens,  &  les  Apo- 
theoses."—An  English  translation,  5  vol.  London, 
1721,  etc.  fol.     H. 
1680b.  Warburton,  William,  Bp.    Tbe  Di- 
vine Legation  of  Moses.  1738-41.   See  No.  1799. 

1681.  [Tillard,  Jobn].  Future  Rewards  and 
Punisbments  believed  by  tbe  Ancients;  par- 
ticularly tbe  Pbilosopbers.  Wberein  some 
Objections  of  tbe  Rev<i.  Mr.  Warburton,  in 
bis  Divine  Legation  of  Moses,  are  considered. 
...  London,  1740,  80.  pp.  x.,  230.  17".  — Also 
ibid.  1742,  So.  pp.  x.,  230.     G. 

Replied  to  by  Warburton  in  the  Appendix  to  the 
first  ed.  of  his  "  Divine  Legation,"  etc.  Vol.  II.  Part 
n.  (H.)  See  Nichols's  Lit.  Anecdotes,  II.  153,  154, 
note,  and  V.  572. 

1682.  A  Reply  to  Mr.  Warburton's  Appen- 
dix in  his  Second  Volume  of  tbe  Divine  Lega- 
tion ...    .    London,  1742,  80. 

1683.  Bott,  Thomas.  An  AnsM'er  to  the  Reve- 
rend Mr.  Warburton's  Divine  Legation  of 
Moses...     .     London,  1743,80.  pp.  302 -f.   £r. 

A  large  part  of  this  volume  treats  of  the  opinions 
of  the  ancients  concerning  a  future  state. 

1684.  Strwclitmeyer,  Job.  Christopb.  ... 
Tbeologia  Mythica,  sive  de  Origine  Tartari  et 
Elysii  Libri  Quinque.  Harderovici,  1743,  80. 
pp.  768  +.  A.,  F.  —  Also  Hagse  Comitum, 
1753,  80. 

See  Nova  Acta  Erud.,  Suppl.,  VIII.  232-240.    BA. 

1685.  Sylces,  Arthur  Ashley.    An  Examina- 

752 


tion  of  Mr.  Warburton's  Account  of  tbe  Con- 
duct of  the  Antient  Legislators,  of  the  Double 
Doctrine  of  tbe  Old  Philosophers,  of  tbe  Theo- 
cracy of  tbe  Jews,  and  of  Sir  Isaac  Newton's 
Chronology.    London,  1744,  80.  pp.  364.    H. 

1685*.  A  Defence  of  the   Examination  of 

Mr.  Warburton's  Account  of  the  Theocracy 
of  tbe  Jews  being.  An  Answer  to  bis  Re- 
marks, so  far  as  they  concern  Dr.  Sykes. 
London,  1740,  80.  pp.  100.    H. 

1686.  Bate,  Julius.  Remarks  upon  Mr.  War- 
burton's Remarks,  &c.  tending  to  show  that 
tbe  Ancients  knew  there  was  a  Future  State; 
and  that  tbe  Jews  were  not  under  an  equal 
Providence.    London,  1745,  80. 

1687.  [To-wne,  John].  A  Critical  Inquiry 
into  the  Opinions  and  Practice  of  tbe  Ancient 
Pbilosopbers,  concerning  tbe  Nature  of  the 
Soul  and  a  Future  State,  and  their  Method  of 
teaching  by  tbe  Double  Doctrine.  In  which 
are  examin'd  the  Notion  of  Mr.  Jackson  and 
Dr.  Sykes  concerning  these  Matters.  With  a 
Preface  by  tbe  Author  of  the  Divine  Lega- 
tion, &c.  London,  1747,  80.  pp.  x.,  102.  F.^ 
2d  Ed.,  1748. 

1688.  Jackson,  John,  o/ieices<er.  A  Farther 
Defence  of  the  Ancient  Philosophers,  concern- 
ing their  Doctrine  and  Belief  of  a  Future 
State,  against  tbe  Mis-representations  of  a  ' 
Critical  Enquiry  ...  .  London,  1747,  80.  pp. 
72. 

See  Nos.  1807,  1808. 

1689.  [Sykes,  Arthur  Ashley].  A  Vindica- 
tion of  tbe  Account  of  tbe  Double  Doctrine 
of  tbe  Ancients.  In  Answer  to  a  Critical 
Enquiry  ...     .     London,  1747,  80.  pp.  38.    H. 

1690.  Gesner,  Job.  Matthias.  Dogma  de  pe- 
renni  Animorum  Natura  per  Sacra  praecipue 
Eleusinia  propagata.    Gottingae,  1755,  4o. 

Also  in  his  Biogr.  Acad.  Gotting.,  Vol.  II.  No.  8. 

1691.  Lieland,  John.  Tbe  Advantage  and 
Necessity  of  the  Christian  Revelation,  shewn 
from  the  State  of  Religion  in  tbe  Ancient 
Heathen  World:  especially  with  respect  to 
the  Knowledge  and  Worship  of  tbe  One  True 
God :  a  Rule  of  Moral  Duty :  and  a  State  of 
Future  Rewards  and  Punishments.  ...  2  vol. 
London,  1704, 4o.  /f.— Also  1768,  80,  and  later 
editions. 

"A  work  of  uncommon  trustworthiness  and  value." 
— Atidrews  Norton. 

1692.  Meiners,  Christoph.  Commentarius, 
quo  Stoicorum  Sententiee  de  Animarum  post 
Mortem  Statu  et  Fatis  illustrantur.  (In  bis 
Vermischte  Schriften,  II.  265-300,  Leipz.  1700, 
80.)    F. 

1693.  Heyne,  Christian  Gottlob.  De  Anima- 
bus  siccis,  ex  Heracliteo  Placito,  optime  ad 
Sapientiam  et  Virtutem  instructis.  Gottingae, 
1781,  fol. 

Also  in  his  Opuscula,  III.  93-107.    H. 

1694.  Wyttenbacli,  Daniel,  the  younger. 
De  Quaestione,  quae  fuerit  veterum  Philoso- 
phorum, inde  a  Tbalete  et  Pytbagora,  usque 
ad  Senecam,  Sententia  de  Vita  et  Statu  Ani- 
morum post  Mortem  Corporis.   Amat.  1783, 4o. 

Also  in  his   Opuscula,   II.   493-663.  — A    valuable 
essay. 

1695.  Sainte-Croix,  Guillaume  Em.  ^  Jos. 
Guilliem  de  Clermont-IiOdeve, 
Baron  de.  Recherches  historiques  et  cri- 
tiques sur  les  mysteres  du  Paganisme  ...  2* 
M.,  revue  et  corrigee  par  M.  le  baron  Silves- 
tre  de  Sacy.    2  tom.  Paris,  (1784,)  1817,  S".  H. 

1695a.  Heeren,  Arn.  Herm.  Ludw.  Entwicke- 
lung  des  Begriffs  von   Vergeltung  bei    den 
Griecben.   (Berliner  Monatschrift,  Mai,  1785.) 
1695b.  Bodenburg,  .    Ueber  das    Ely- 
sium der  Griecben.    (Deutsche  Monatschrift, 
1      Sept.  1791.) 


1696 


SECT.  II.    D.  1.  — BELIEF   OF   THE  ANCIENT  GREEKS,  etc. 


1721 


1696.  Conz,  Carl  Philipp.  Wie  dachten  die 
spateren  Stoiker  von  der  Lebre  der  Fortdauer 
nach  dem  Tode?  (In  his  Ahhandlungen  f. 
Gesch.  ...  d.  spdtern  Stoischen  Philosophie, 
Tubingen,  1T92,  8o.) 

1697.  Struve,  Carl  Lndwig.  ...  HistoriaDoc- 
trinae  Graecorvni  ac  Komanorvni  Philoso- 
phorvm  de  Statv  Animarvm  post  Mortem.  ... 
Altonae,  [1802,]  8o.  pp.  xvi.,  119.    F. 

1698.  Ireland,  John,  D.D.  Paganism  and 
Christianity  compared.  . . .  London,  1809, 8". 
pp.  XV.,  426.     H. 

1698a.  Bengel,  Ernst  Gottlieb  (iai.  Tbeophi- 
lus)  vou.     See  No.  557. 

1699.  Creuzer,  (Georg)  Friedr.  Symbolik 
und  Mythologie  der  alteu  Vijlker,  besonders 
der  Griechen  ...  .  3e  verbesserte  Ausg.  4 
Theile.  Leipzig  und  Darmstadt,  (1810-12, 
1819-22,)  1836-4.3,  8°.     H. 

A  French  translation,  with  the  title  "  Religions  de 
I'antiquitS  . . .  ouvrage  . .  .  refondu  en  partie,  com- 
pl6t6  et  developp6  par  J.  D.  Guigniaut,"  1  torn,  in  10 
pt.,  Paris,  1825-51,  8".     H. 

1700.  Eleusis,  oder  tiber  den  Ursprung  und 
die  Zvvecke  der  alten  Mysterien.  Gotha,  1819, 
80.  pp.  244.      U. 

Also  with  the  title:  — "Die  Allgegenwart  Gottes. 
IF' Then." 

1701.  liennep,  D.  J.  van.  Commentatio  de 
Papilione  seu  Psyche,  Animae  Imagine  apud 
Veteres  ...     .     Amst.  1823,  4». 

Ill  the  Comm.  Lat.  teniae  Class.  Inst.  Reg.  Belaid, 
Pars  III.  • 

1702.  WissoAva,  Augustin.  Dissertatio  de 
Quaestione :  Quae  fuerit  veterum  Graecorum 
Opinio  de  Rebus  Ilomini  post  Mortem  obven- 
turis?     Vratislav.  1825,40.  10  gr. 

1703.  Mills,  William.  The  Belief  of  the 
Jewish  People,  and  of  the  most  Eminent 
Gentile  Philosophers,  more  especially  of  Plato 
and  Aristotle,  in  a  Futiue  State,  briefly  con- 
sidered ...     .     Oxford,  1828,  8o.  pp.  130. 

1704.  liObeck,  Christian  August.  Aglaopha- 
mus,  sive  de  Theologiae  Mysticae  Graecorum 
Causis  ...    .    2  tom.   Regiomonti  Prussorum, 

1829,  80.  pp.  X.,  1392.     H. 

One  of  the  most  important  works  on  the  ancient 
mysteries.  On  the  Orphic  fragments  "  De  Migra- 
tione  Animarum,"  see  II.  795-806. 

1705.  Lilmlturg-Bronwer,  Pieter  van. 
Histoire  de  la  civilisation  morale  et  religieuse 
des  Grecs  ...  .  8  tom.  Groningue,  1833-42, 
80.    H. 

On  the  opinions  of  the  Greeks  concerning  the 
future  life,  see  H.  479-509,  and  VIII.  121-191. 

1706.  Brandts,  Christian  August.  Ilandbuch 
der  Geschichte  der  Griechisch-Romischen  Phi- 
losophie. 3  Theile  in  4  Abth.  Berlin,  1835, 
44,  53,  57,  60,  S".     H. 

On  the  Platonic  psychology,  see  II.  i.  431-452;  on 
that  of  Aristotle,  II.  ii.  1079-1188,  especially  1179,  fif. 

1707.  Redslob,  Heinrich  Gottlieb  (Lat. 
Theoph.).  Grjecorum  Philosophorum  et  Novi 
Testament!  de  Animi  Immortalitate  Seuten- 
tiae  inter  se  comparatae.  ...  Argentorati, 
1835,  40.  pp.  16. 

1708.  Singulares  Philosophorum  Grtecorum 

et  Novi  Testamenti  de  Animi  Natura  Senten- 
tiae  inter  se  comparatae.  ...  Argentorati, 
1835,  40.  pp.  44. 

1709.  Lasaulx,  (Peter)  Ernst  von.  De  Mor- 
tis Dominatu  in  Veteres.  Commentatio  theo- 
logico-philosophica.  . . .     Monaci,  1835,  8o.  pp. 

Reviewed  by  C.  P.  Goschel  in  the  Jahrl.  /.  toiaa. 
Kritik  for  March,  1836,  coll.  454-456.     H. 

1710.  Tnrton,  Thomas.  Natural  Theology 
considered  with  reference  to  Lord  Brougham's 
Discourse   on  that    Subject.  . . .    Cambridge, 

1830,  80.  pp.  354.     F. 

Sections  VI.  and  VII.,  pp.  271-354,  on  "The  Opi- 


nions of  the  Ancient  Philosophers,"  and  "  Warbur- 
toD,"  deserve  particular  attention. 

1711.  Preller,  Ludwig.  Demeter  und  Per- 
sephone, ein  Cyclus  mythologischer  Unter' 
suchungeu.  . . .  Hamburg,  1837,  So.  pp.  xxvi., 
406.    H. 

See  particularly  §  9,  pp.  183-240. 

1712.  ["Woolsey,  Theodore  Dwight].  Ancient 
Mysteries.  {Quarterly  Christ.  Spectator A^l. 
IX.  478-520.)    H. 

1713.  Ozanam,  Anton  Federigo.  De  fre- 
quenti  apud  veteres  Poetas  Heroum  ad  In- 
feros Descensu.    Pacisiis,  1838,  8o. 

1713».  Welcker,  Friedr.  Gottlieb.  Die  Grie. 
chische  Unterwelt  auf  Vasenbildern.  (Ger- 
hard's Archdol.  Zeitung,  1843,  4o  coll.  177- 
192.)    H. 

1713i>.  Oerhard,  Eduard.  Die  Unterwelt  auf 
Gefassbildern.  (In  his  Archdol.  Zeitung,  1843, 
4o,  coll.  193-202,  and  1844,  coll.  225-227.)    H. 

1714.  Boeles,  J.  De  Antiquitatis  Graeco- 
Romanae  Persuasione  de  Ilominis  Immorta- 
litate.    [Diss.]    Groningae,  1843,  8o. 

1714a".  Manry,  (Louis  Ferd.)  Alfred.  Des  divi- 
nites  et  des  genies  psychopompes  dans  I'anti- 
quite  et  an  moyen  age.  {Eeviie  archeol.,  1844, 
1.  501-524,  581-601,  657-677 ;  and  1845,  II. 
229-242,  289-300.)    A. 

1715.  Preller,  Ludwig.  Art.  Eleusinia  in 
Pauly's  Jleal-Encyclopddie,  etc.  (1844,)  III. 
8.3-109,  and  Hysteria,  ibid.  (1848,)  V.  811- 
336.    H. 

1716.  Zeller,  Eduard.  Die  Philosophie  der 
Griechen  in  ihrer  geschichtlichen  Entwicke- 
lung  ...  .  ler  Theil.  Allgemeine  Einleitung. 
Vorsokratische  Philosophie.  2*  vbllig  um- 
gearbeitete  Aufl.  ||  II^'  Theil.  Sokrates  und 
die  Sokratiker,  Plato  und  die  alte  Akademie. 
Ii  II«  Theil.  2e  Abth.:  Aristoteles  und  die 
alten  Peripatetiker.  2^  Aufl.  2  Theile  in  3 
Abth.   Tubingen,  (1844-4<>,)  1856,  59,62,80.  H. 

An  important  work,  probably  the  best  on  the 
subject. 

1717.  Palmblad,  Wilh.  Fredr.  Ueber  die 
griechische  Mysterien.  (Archivf.  Phil.,  etc., 
1845,  XI.  255-316.)     H. 

Translated  from  his  Grekisk  Fomkunskap,  2  del. 
Upsala,  184.S-45,  8". 

1718.  'Winie-tvskl,  Franz.  Quae  fuerit  Grae- 
corum ante  Platonem  Expectatio  Vitae  post 
Mortem  futurae.  Monasterii,  1845,  4o.  pp.  23. 
—  De  Fontibus  Graecorum  de  Animarum  post 
Mortem  Statu  Persuasionis.  Ibid.  1845,  4o. 
pp.  23.  —  De  Eleusiniis  Atheniensium.  Ibid. 
1849,  4o.  pp.  13.  —  De  Animarum  post  Mortem 
Condicione  ex  Graecorum  Sententia,  qualis 
ante  Platonem  fuit.  [According  to  ^schylus.] 
Ibid.  1857,  40.  pp.  21.  —  De  Animarum  post 
Mortem  Statu,  qualis  apud  tragicos  Graeco- 
rum Pootas  investigari  possit.  [Sophocles.] 
Ibid.  1857,  40.  pp.  29.  — Id.  [Euripides.]  Ibid. 
1860,  40.  pp.  21. 

Prefixed  to  the  "  Index  Lectionum"  of  the  Univer- 
sity of  Munster  for  the  Summer  Terms  1845,  1849, 
1867,  1860;  for  the  Winter  Terms  1645-6,  and  1857-8. 

1719.  Tenffel,  Wilh.  Siegmund.  See  the  art. 
Inferi  (Die  Vorstellungen  der  Alten  von  dem 
Zustande  nach  dem  Tode),  in  Pauly's  Real- 
Encyc.  der  class.  Alterthumswissenschaft,  1849, 
IV.  154-167.    H. 

1720.  liindemann,  J.  H.  Vier  Ahhand- 
lungen Uber  die  religios-sittliche  Weltan- 
schauung des  Herodot,  Thucydides  und  Xeno- 
phon  und  den  Pragmatismus  des  Polybius. 
Berlin,  1852,  80.  pp.  94.  i  th. 

1721.  Rinck,  Wilh.  Friedr.  Die  Religion  der 
Hellenen,  aus  den  Mythen,  den  Lehren  der 
Philosophen  und  dem  Cultus  entwickelt  und 
dargestellt.  2  Theile.  Zurich,  1853-54,  80. 
H, 

753 


1722 


CLASS  III.  — DESTINY  OF  THE   SOUL. 


1739 


1722.  Aldenlioven, .    Quae  fuerint  Ro- 

mauorum  tie  Conditione  post  Obitum  futura 
Opiniones  vulgares.  Gymu.-Pr.  Ratzeb.  1855, 
40. 

1723.  Fiirtwangler,  "VVilh.  Die  Idee  des 
Todes  in  den  Mythen  und  Kuustdenkmalern 
der  Griechen.  '2f>  vermehrte  Ausg.  Mit  eiiiem 
Anhang:  Die  wlchtigsten  Vorstelluugen  der 
Griecheu  iiber  den  Zustand  der  Seele  nach 
dem  Tode  im  Verhaltniss  zuni  Wissen  und 
Glauben  der  Gegenwart.  3  Tlieile.  Freiburg 
im  Breisgau,  (1855,)  I860,  S".  pp.  xxxiv.,  601. 

See  Leipziger  Bepert.,  1860,  III.  74-76. 
1723».  Butler,  William  Archer.    Lectures  on 
the  History  of  Ancient  Philosophy   ...  2  vol. 
Cambridge  [Eng.],  185(5,  So.     H. 

On  the  psycholog}'  of  Plato,  see  Vol.  II.  pp.  216- 
264 ;  on  that  of  Aristotle,  pp.  369-431. 

1724.  Deuis,  J.  Ilistoire  des  theories  et  des 
idees  morales  dans  I'antiquite,  ...  .  Ouvrago 
couronne  par  I'Institut (Academic  des  Sciences 
morales  et  politiques).  ...  2  torn.  Paris, 
1850,80.     i>. 

1725.  Courdaveaux,  Victor.  De  I'invnor- 
talite  de  Tame  dans  le  stoicisms  ...  .  Paris, 
1857,  8o.  pp.  112. 

1725a.  Fordiammer,  Paul  Wilh.  Darius 
in  der  Unterwelt.  (Gerhard's  Archaol.  Zeitung, 
1857,  coll.  107*-112*.)    H. 

1726.  Guigniaut,  Joseph  Daniel.  M6moires 
sur  les  mysteres  de  Ceres  et  de  Proserpine,  et 
sur  les  mystdres  de  la  Grece  en  general. 
(Memoires  de  VInstitut  Imp.  de  France,  Acad, 
des  Inscr.,  etc.,  1857,  4°,  XXI.  ii.  1-113.)    H. 

1727.  Maiiry,  (Louis  Ferdinand)  Alfred.  His- 
toire  des  religions  de  la  Grece  antique  ...  . 
3  torn.     Paris,  185T-59,  S".    H. 

On  the  Homeric  eschatology,  sec  I.  333-340,  and 
conjp.  328-332  ;  on  the  later  conceptions  of  the  future 
life,  I.  582-591 ;  on  the  Mysteries,  II.  297-381  ;  on  the 
doctrine  of  Pythagoras,  III.  348-355 ;  of  Plato,  III. 
432-445. 

1728.  Nagelsliach,  Karl  Friedr.  Die  nach- 
homerische  Theologie  des  griechischen  Volks- 
glaubens  bis  auf  Alexander  ...  .  Niirn- 
berg,  1857,  8o.  pp.  xxvi.,  488.     H. 

Abschnitt  VII.  pp.  371-427,  treats  of  "  Der  Mensch 
im  Leben  und  im  Tode." 

1728a.  Welcker,  Friedr.  Gottlieb.  Grie- 
chischeGotterlehre.  ler-IIerBand.  Gottingen, 
1857-00,80.     H. 

On  the  future  life,  see  particularly  I.  798-822,  and 
II.  511-566  (on  the  Eleusinian  mysteries). 


1729.  Kenrlck,  John.  Roman  Sepulcral  In- 
criptions :  their  relation  to  Archaeology,  Lan- 
guage, and  Religion.  . . .  London,  1858,  12o. 
pp.  viii.,  70.    H. 

On  the  belief,  or  want  of  belief,  in  immortality,  see 
pp.  52-56. 

1730.  Ricliter,  Arth.  De  Immortalitate,  qua- 
tenus  tum  in  Populorum  Fide,  tum  in  Philo- 
sophorum  Placitis  patefacta  sit.  [Diss.]  Pars 
I.    Tilsae,  1859,  8o,  pp.  42. 

1730a.  Curtius,  Ernst.  Die  Bedeutung  des 
Uusterblichkeitsglaubens  bei  den  Griechen 
und  dem  ganzen  indo-germanischen  Vblker- 
kreise.  (Frotestantische  Monutsbldtter,  1801, 
Bd.  XVIII.  Heft  2.) 

1730»>.  Hampden,  Renn  Dickson,  Bp.  The 
Fathers  of  Greek  Philosophy.  [Aristotle, 
Plato,  Socrates.]  . . .  Edinburgh,  1802, 8o.  pp. 
viii.,  435. 

Revised  and  enlarged  from  his  articles  in  the 
Encyc.  MetropoUtana. 

2.  Etrnscans. 

1731.  Ambroscli,  Joh.  Jul.  Athanasius.  De 
Charonte  Etrusco  Commentatio  antiquaria 
...     .    Vratislaviae,  1837,  4o.  pp.  72  -{-. 

See  the  review  by  E.  Braun,  in  the  Annali  del 
Instil,  di  Corr.  archeoL,  Roma,  1837,  8",  IX.  ii.  253- 
274.     S. 

1732.  Gerliard,  Eduard.  UeberdieGottheiten 
der  Etrusker,  {Abhandlungen  d.  Kbnigl.  Ak. 
d.  Wissensch.  zu  Berlin,  1845,  Fhil.-liist.  Kl., 
pp.  517-580,  and  7  j^Jates.)    H. 

See  particularly  pp.  532,  533,  and  the  references.— 
Also  publ.  separately,  Berlin,  1847,  4o. 

1732a.  Die   Unterwelt.     Etruskische    Tod- 

tenkiste  im  Kiinigl.  Museum  zu  Berlin.    (In 
his  Arch'dol.  Zeitung.  1845,  coll.  7-13.)    H. 

1733.  Dennis,  George.  The  Cities  and  Ceme- 
teries of  Etruria.  ...  2  vol.  Loudon,  1848,  8o, 
pp.  c,  530 ;  XV.,  555.     H. 

See  particularly  I.  309-323  ;  II.  192-199,  206-209. 
1733a.  [Alger,  William  Rounsevllle].  Etruria 
Unburied.     ( Universalist  Quar.  for  Jan.  1851 ; 
VIIL  113-126.)     H. 

For  other  illustrations  of  the  subject,  see  T.  Demp- 
ster, De  Etruria  Regali,  2  vol.  Florent.  1723-24,  4" 
(H.) ;  A.  F.  Gori,  Museum  Etruscum,  3  vol.  Florent- 
1737-43,  fol.  (H.)  ;  F.  Inghirami,  Momimenti  Etrtischi, 
7  tom.  in  10  pt.,  Firenze.  1821-26,  4"  (.ff.) ;  K.  O.  Miil- 
ler,  Die  Etrusker,  2  Abth.  Breslau,.  1828,  8o  (H.) ;  Q. 
Micali,  Storia  degli  antichi  Popoli  Jtaliani,  3  tom. 
Firenze,  1832,  S",  and  Monumenti,  fol.  (H.),  and 
various  articles  in  the  Annali  del  Jnstituto,  etc., 
cited  above. 


E.  — JEWS,  MOHAMMEDANS,  ISMAILIS,  NUSAIRIS,  DRUZES,  SUFIS. 


1,  Jews. 
a.  Cromprrf)ensi6e  SMorftg. 

1734.  [Corrodi,  Heinr.].  Ueber  die  jiidische 
Theologie.  {Beytrdge  zur  BefUrd.  des  ver- 
niinftl.  Denlens,  etc.,  1783,  V.  23-52.)     F. 

See  particularly  pp.  32-42.    See  also  id.  I.  44-75. 

1735.  Sclimidt,  Joh.  Ernst  Christian.  Ent- 
wurf  einer  Geschichte  des  Glaubens  an  Ver- 
geltung  und  Unsterblichkeit  bei  den  Juden. 
Erste  Halfte.    Marburg,  1797,  8o.  pp.  119. 

1735a.  Bengel,  Ernst  Gottlieb  (Lat.  Theophi- 
lus)  von.  Dissertationes,  etc.  1809,  etc.  See 
No.  557. 

1736.  Boettclier,  Friedr,  De  Inferis  Rebus- 
que  post  Mortem  futuris  ex  Hebraeorum  et 
Graecorum  Opinionibus  Libri  Duo  —  Libri  I, 
Grammatici,  in  quo  de  Verbis  Locisque  ad 
Inferos  etc.  pertinentibus  explicatur,  Volumen 
I,  Hebraica  complectens  ...  Dresdae,  1845, 
large  8o.  pp.  320.    D. 

A  learned  and  most  elaborate  work,  of  which,  un- 
fortunati.ty,   no  more  has  been  published.     For  a 

754 


1737.  Brecher,  Gideon.  Die  Unsterblich- 
keitslehre  des  israelitischen  Volkes.  Leipzig, 
1857,  80.  i)p.  vi.,  127.    H. 

A  French  translation  by  I.  Cahen,  Paris,  1857, 18°. 

1737a.  Skreinka,  Leser  or  Elieser.  Beitrage 
zur  Entwickelungsgeschichte  der  jUdischen 
Dogmen  und  des  jUdischen  Cultus.  Wien, 
1801,  So.  pp.  v.,  198. 

•  b.  Ef)z  ©It  STcstament. 
(1.)  In  General. 

1738.  Bierling,  Friedr.  Wilh.  De  Resurrec- 
tione  Mortuorum  Veteris  Testamenti  Oraculis 
corroborata.    Helmst.  1720,  4o.  6  gr. 

1739.  Calmet,  Augustin.  Dissertations  qui 
peuvent  servir  de  Proiegomenes  de  I'l^criture 
sainte,  revfies,  corrigees,  considerablement 
augmentees  ...     .    3  vol.  Paris,  1720,  4o. 

The  26th  Dissertation  treats  "  De  la  nature  de 
r&me,  et  de  son  etat  apres  la  mort,  selon  les  anciens 


1740        SECT.  11.    E.  1.  h.  (1.)  — BELIEF  OF  THE  JEWS,     tbe  old  testamest.        1768 


H6breux."    It  ■will  also  be  found  in  his  Commentaire 
Utteral,  etc.  V.  136-241,  Paris,  1724,  etc.  fol. 

1740.  Seidel,  Christoph  Tim.  Commentatio 
de  Igiioratione  Immortalitatis  Animorum  . . . 
Davidi  et  Populo  Israeliticoa  J,  Clerico  temere 
impacta.     Helmst.  174H,  4". 

See  Thjm,  FersttcA,  etc.  pp.  108,  109,  note. 

1741.  Ansaldi,  Casto  Innocente.  ...  De  fu- 
ture Saiculo  ab  Hebraeis  ante  Captivitatem 
cognito,  adversus  Joannis  Clerici  Cogitata 
Commentarius.    Mediol.ini,  1748,  S°.  (17  sh.) 

See  Zaccaria,  Storia  let.  d  Italia,  I.  38-41.    B. 

1742.  [Addington,  Stephen].  A  Disserta- 
tion on  the  Religious  Knowledge  of  the  Antient 
Jews  and  Patriarclis ;  containing  an  Enquiry 
into  the  Evidences  of  their  Belief,  and  Ex- 
pectation of  a  Future  State.  London,  1757, 
4°.  pp.  48  +.     G. 

See  Monthly  Eeo.  XVI.  519-521. 

1743.  Heumanu,  Christoph  August.  Refu- 
tatio  eorum,  qui  docent  in  Veteri  Testamento 
non  reperiri  Doctrinam  de  Vita  aeterua. 
[Progr.j    Gottingae,  1757,  4». 

1744.  Semler,  Joh.  Sal.  Dissertatio  theolo- 
gicade  Argunientis  pro  Aniniiie  Imniortalitate 
in  Vetere  Testamento,  quam  Praeside  ... 
Semler  . . .  Examini  submittit  J.  A.  Stelling. 
Halae,  1758,  40.  pp.  36. 

See  Thyin,  Vernuch,  etc.  pp.  182-186.  A  German 
translation,  ITtiO. 

1745.  Scheld,  Everard.  Dissertatio  pbilolo- 
gico-exegeticii  ad  Canticum  Hiskiae,  Jes.  38, 
9-20  ...    .     Lugd.  Bat.  17«»,  8». 

On  the  Hebrew  conception  of  Sheol,  see  pp.  20  42. 
Bottcher  speaks  of  this  dis-ertation  as  "  plenissima 
multiplicis  doctriuae  philologicae." 

1746.  Jortin,  John.  Sermons  on  Different 
Subjects  ...    .    7  vol.  London,  1771-72,  t°.  H. 

A  long  sermon  on  Heb.  xi.  13,  in  Vol.  VII.  pp.  273- 
352,  treats  of  "  The  Doctrine  of  a  Future  State,  as  it 
may  be  collected  from  the  Old  Testament."  A  German 
translation  of  this  was  publ.  at  Frankfurt  am  Main, 

i7as. 

1747.  [Relmams,  Herm.  Sam.?].  Dass  die 
Biicher  des  alten  Testaments  nicht  geschrie- 
ben  worden,  eine  Religion  zu  ofFenbaren. 
(In  Lessing's  Zur  Ge.sch.  u.  Lit.  aus  d.  Schii- 
tzen  d.  herzogl.  Bibliothek  zu  WolfenbiitM, 
IVer  Beytrag,  4««  Fragment,  pp.  384-436, 
Braunschw.  1777,  8o.)  H.  —  Also  in  Frag- 
mente  des  Wolfenhilttehchen  Ungenannten,  etc. 
Berlin,  1784,  8°.  pp.  154-221. 

"  Guelpherbytano  Anonymo  . . .  acriter  et  vere 
plerumque  neganti,  ante  exilium  in  V.  T.  immorta- 
litatem  tradi,  scite  quaedam  opposuero  Semler. : 
'  Beautw.  d.  Fragnun.  eines  Ungen.'  ed.  2.  Hal. 
1788,  p.  1-12,  Doederlein.  Institut.  theol.  ed.  5. 
Norimb.  1791,  p.  119  sqq.  infirme  quaedam  Kleuker. : 
Belehi  ungen  ub.  Toleranz  etc.  Frcf.  1778,  p.  145-180; 
inepte  quaedam  Ludencald." — Bottcher. 

1748.  liiider-wald,  Joh.  Balthasar.  Unter- 
suchungvou  der  Kenntniss  eines  zukiinftigen 
Lebens  unter  den  Zeiten  des  alten  Testa- 
ments.   Helmst.  1781,  8o,  pp.  135. 

"Finds  the  doctrine  in  the  Old  Testament."— 
Bretsch. 

1749.  Pries,  Joach.  Heinr.,  the  younger.  Mor- 
tuorum  Resurrectionem  Hominibus  religiosis 
Veteris  Foederis  non  incognitam  fuisse.  Ros- 
tochii,  1783,  4o. 

1750.  Balirens,  Joh.  Christoph  Friedr.  Frei- 
miithige  Untersuchungen  tiber  den  Orkus  der 
alten  Hebraer  ...  .  Halle,  1786,  S".  pp. 
xxvi.  [xvi.],  104.     U. 

1751.  Zlegler,  Werner  Carl  Ludwig.  Ent- 
wickelung  der  Torstellung  vom  Todtenreichg 
bei  den  Ilebraern.  (In  his  JVeue  Ue.bcrsetzung 
der  Denkspruche  Salomo's,  Leipzig,  1791,  8o. 
pp.  381-392.)     H. 

1752.  Ammon,  Christoph  Friedr.  von.  TJeber 
das  Todtenreich  der  Hebraer  von  deii  frL.hesten 
Zeiten  bis  auf  David.    Erlan^en.  17J32,  4°. 

Also  in  Paulus's  ifemoroJ.  IV.  188-204.  H.  "  Valu- 
able."—ITiym. 


1753.  Conz,  Carl  Philipp.  War  die  Unsterb- 
lichkeitslehre  den  alten  Hebraern  bekannt, 
und  wie  ?  (In  Paulus's  Memorab.,  1792,  III. 
141-174.)     H. 

See  Thym's  Yersuch,  etc.  pp.  209-211. 

1754.  Serz,  Geo.  Thom.  Programma  in  quo 
Figmeutum  de  Animo  humano  ante  subter 
Terra  existente,  quam  Corpori  conjungeretur 
Ebrasis  falso  attribui  demoustrat.  Norim- 
bergae,  1792,  4o.  pp.  22. 

1755.  Staudlin,  Carl  Friedr.  Doctrinae  de 
futura  Corpurum  exauimatorum  1  nstauiatione 
ante  Chri-stum  Historia.  Gottingje,  1792,  4o. 
pp.  16. 

Also  in  the  Commentationes  Theol.  ed.  by  Velthu- 
sen,  etc.  I.  268-291.    H. 

1756.  Meyer,  Bened.  Wilh.  ...  De  Notioae 
Orci  apud  llebra^os,  cum  E.xegesi  Locorum 
hue  pertineutium.    Lubeca;,  1793,  8°.  pp.  64. 

1757.  Thym,  Joh.  Fried.  Wilh.  Versuch  einer 
historisch-kritischen  Darstellung  der  jiidi- 
sclien  Lehre  von  einer  Fortdauer  nach  dem 
Tode,  so  weit  sich  die  Spuren  davon  im  alteu 
Testamente  finden  ...  .  Berlin,  1795,  8°. 
pp.  viil.,  221.     F. 

Pp.  59-221  contain  a  critical  review  of  the  literature 
pertaining  to  the  subject. 

1758.  [Batter,  Georg  Lorenz].  Theologie  des 
alten  Testaments,  odcr  Abriss  der  religiosen 
Begriffe  der  alten  Hebraer.  . , .  Leipzig,  1796, 
8°.  pp.  429. 

1759.  [ ]  Beilagen  zur  Theologie  des  alteu 

Testaments  ...     .     Leipzig,  1801,  S".  pp.  255. 

1760.  Liitgert,  Karl  Fr.  Ueber  die  Erkennt- 
niss  der  Lehre  von  der  Unsterblichkeit  der 
Seele  im  alteu  Testament.  Duisburg,  1796, 
8°.  pp.  32. 

1761.  Ziegler,  Werner  Carl  Ludwig.  Kurze 
Geschichtseutwickelung  der  Lehre  vou  der 
Aiiferstehung  unter  den  Hebraern.  (He!;ke's 
Mug.  fur  Jieligions-philosophie,  1795,  V.  1- 
48.)    F. 

See  No.  1764. 

1762.  Metelerkamp,  J.  J.  De  Yestigiis 
Doctrinae  de  Imniortalitate  Animoriim  in 
Libris  Veteris  Instrumenti  obviis.  Harder- 
vici,  1799,  40. 

1763.  Priestley,  Joseph.  An  Inquiry  into 
the  Knowledge  of  the  Antient  Hebrews,  con- 
cerning a  Future  State.  . . .  London,  1801, 8°. 
pp.  viii.,  67.     G. 

1764.  Zlegler,  Werner  Carl  Ludwig.  Kurze 
Entwickeluiig  der  Yorstellungeu  der  Hebraer 
von  Fortdauer,  Leben  und  Vergeltungsstande 
nach  dem  Tode  bis  Christus.  (In  his  Tfieol.  Ab- 
handhmgen.  Gottingen,  1804«  8°,  II.  1C7-256.) 

"  Excellent. '—^retecJi.  An  enlai^ement  of  the 
essay  described  above,  No.  1761. 

1765.  Cams, Friedr.  August.  ...  Psychologie 
der  Hebraer.  Leipzig,  1809,  8°.  pp.  viii.,  455. 
E.     (Theil  V.  of  his  XachgelasseMe  Werke.) 

"  The  best  work  on  the  subject."— Bretecft. 

1766.  Wette,  Wilh.  Mart.  Leberecht  de.  Bi- 
blische  Dogmatik  Alten  und  ^"euen  Testa- 
ments. ...  3® verbesserteAufl.  Berlin, (1813, 
19,)  1831,  8".  pp.  xii.,  268.    H. 

See  5§  113-115;  comp.  §§  177-182  (the  later  Jewish 
doctrine),  and  243,  253,  254,  272,  303-305  (the  Christian 
doctrine). 

176C».  Wiessner,  Amadeus.    1821.    See  No. 

1281. 

1767.  liancaster,    Thomas    William.      The 
Harmony  of  the  Law  and  the  Gospel  with 
regard  to  the  Doctrine  of  a  Future  State.  . , 
Oxford,  1825,  8».  pp.  xiv.,  470.     G. 

1767».  Beclierer,  M.  A.  Ueber  den  Glauben 
der  Juden  an  Unsterblichkeit  der  meusch- 
lichen  Seele  vor  der  babylonischen  Gefangeu- 
schaft.     Milnchen,  1827,  8°.  6yr. 

1768.  Peterssou, .    De  Animi  Immorta' 

765 


1769 


CLASS  III.— DESTINY  OF  THE  SOUL. 


1798 


litate  ex  Scriptis  Veteris  Testamenti  probata. 
Lundae,  1830. 

1769.  Kiesselljacli,  Ernst  Carl,  Dogma  de 
Rebus  post  Mortem  futuris  e  Veteris  Testa- 
menti Scriptis  tam  canonicis  quam  apocryphis 
Ratione  exegetico-critica  erutum  atque  illus- 
tratum.  Conimentatio  Praemio  ornata.  Hei- 
delbergae,  1832,  4o.  pp.  90. 

1770.  Meier,  Friedr.  Carl.  Notiones  veterum 
Ebraeorum  de  Rebus  post  Mortem  futuris, 
Scriptis  Veteris  Testamenti  comprobatae. 
Jenae,  1832,  8o.  pp.  35. 

See  Fuhrmann,  Sandb.  d.  n.  theol.  Lit.,  1.664,  665. 

1771.  Ballow,  Ilosea,  2d.  Opinions  and  Phra- 
seology of  tlie  Jews  concerning  the  Future 
State:  from  the  Time  of  Moses,  to  that  of 
their  Final  Dispersion  by  the  Romans.  Phi- 
ladelphia, 1844,  80.  pp.  20.  {SeUct  Theol.  Li- 
hrary.)    H. 

First  publ.  ia  the  Expositor,  etc.  for  Nov.  1833, 
N.  S.  I.  397-440. 

1772.  Bretsclinelder,  Karl  Gottlieb.  1833. 
See  his  Grundlage  der  evang.  Pietismus,  pp.  18H- 

227,  for  the  doctrine  of  the  future  life  ia  the  Old 
Test.,  the  Apocrypha,  Josephus,  and  among  the 
Jews  in  the  time  of  Christ.    Comp.  No.  2263. 

1773.  Second,  Louis.  De  Voce  Scheol  et 
Notione  Orci  apud  Hebraeos.  Argentorati, 
1835,  40. 

1774.  Colin,  Daniel  Georg  Conrad  von.  ... 
Biblische  Theologie  ...  .  2  Rde.  Leipzig, 
183«,8o.     D. 

On  the  history  of  the  doctrine  of  a  future  life 
among  the  Jews,  see  I.  200-221,  426-438.  Bottcher 
pronounces  Yon  Colin  "  diligentissimus  omnium'  in 
his  treatment  of  this  subject. 

1775.  Lilndgren,  Ilenrik  Gerhard.  Disser- 
tatio,  quid  de  Animi  Immortalitate  doceat 
Vetus  Testamentum.    Upsal.  1836,  4o. 

1776.  Meljer,  J.  De  Vi,  quam  habuit  Insti- 
tutum  Mosaicum  in  Ilebraeorum  de  Rebus 
post  Mortem  futuris  Opiniones.  [Diss.]  Gro- 
ningae,  1836,  8o. 

1777.  Gadolin,  Jac.  Alg.  Quid  doceant  Libri 
Veteris  Testamenti  canonici  de  Vita  Ilominura 
post  Fata  superstite,  Disquisitio  exegetica. 
Helsing.  1837,  So. 

1778.  SaalschiltZ;  Jos.  Levin.  Ideen  zu 
eiuer  Geschichte  der  Uneterblichkeitslehre 
bei  den  Hebraern.  (lUgen's  Zeitschr.  f.  d. 
hist.  Theol,  1837,  VII.  iii.  1-38,  and  iv.  1-86.) 
H. 

"  Immortalitatis  spem  cupide  quaesitam,  incaute 
repertam  nimis  ampliflcat,  Orci.speciem  extenuat." 
— Bottcher. 

1779.  Palmer,  John  E.  Essays  on  Important 
Subjects.  Originally  published  in  the  'Uni- 
versalist  Expositor,  and  Review,'  and  now  re- 
published ...  by  John  E.  Palmer.  Wood- 
stock, Vt.  1838,  ISO.  pp.  239.    H. 

Mr.  Palmer  is  merely  the  editor  of  this  volume. 
Most  of  the  essays  in  it  are  by  Hosea  Ballon,  2d. 
The  most  important  are  on  the  "  Opinions  and  Phra- 
seology of  the  Jews  concerning  the  Future  State;" 
on  "  the  Phrase,  p;nd  of  the  World,  Last  Days,  Last 
Time,  &c.  as  used  in  the  N.  T. ;"  and  on  the  "  Jewish 
Usage  of  the  Word  Gehenna." 

1780.  Redslol>,  Gust.  Moritz.  Die  Grund- 
character  der  Idee  vom  Scheol  der  Hebraer, 
aus  der  Etymologie  des  Wortes  entwickelt. 
(Illgen's  Zeitschr^ ft  f.  d.  hist.  Theol.,  1838, 
Vin.ii.  1-11.)    H. 

1781.  Formsteclier,  S.  Beitrage  zur  Ent- 
wickelungsgeschichte  des  Begriffs  von  der 
Unsterblichkeit  der  Seele  im  Judenthum. 
(Abr.  Geiger's  Wissensch.  Zeitschr.  f.  jud. 
Theol.,  1839,  IV.  231-249,  with  his  notes.) 

"  Non  indocte  sed  inconstanter  Xoovtins."— Bottcher. 

1781».  Obry,  Jean  Baptiste  F.    De  I'immorta- 

lite  de  I'ame  selon    les    Ilebreux.    (In    the 

Memoires  de  I' Acad,  d' Amiens,  ann6e  1839,  p. 

471,  et  seqq.) 

1782.  Rhode,  Heinr.    Uebei  den  Unsterblich- 

756 


keitsglauben  der  alten  Hebraer,  sofern  er  in 
die  Vorstellung  vom  Scheol  und  einigen  ver- 
wandten  Ansichten  sich  kund  geben  soil. 
(Illgen's  Zeitschr.  f.  d.  hist.  Theol.,  1840,  X. 
iv.  pp.  3-27.)    H. 

Criticised  "  acriter  et  recte  plerumque"  (Bottcher) 

by  J.  Cossmann,  in  Furst's  Orient,  1841,  Ltbl.  14,  p 

199,  et  seqq. 

1783.  Kampf,  Isidor.  Ueber  den  Vorstel- 
lungen  der  alten  Hebraeer  von  der  Unsterb- 
lichkeit. (Furst's  Orient,  1842,  Ltbl.  7  sq., 
13  sqq.,  19  sq.,  26  sq.) 

1784.  Halin,  Heinr.  Aug.  De  Spe  Immorta- 
litatis sub  Veteri  Testamento  gradatim  ex- 
culta.  Dissertatio  ...  .  Vratislaviae,  [1845,] 
So.  pp.  SO.    F. 

1785.  Oeliler,  Gustav  Friedr.  Veteris  Testa- 
menti Sententia  de  Rebus  post  Mortem  futuris 
illustrata.  Commentatio  biblico-theologica. 
. . .    Stuttgartiae,  1846,  So.  pp.  x.,  89.     F. 

1786.  Vail,  Stephen  Mountfort.  What  is  the 
meaning  of  hi^VJ  [Sheol]?  {Methodist  Quar. 
Rev.  for  Jan.  1849;  XXXI.  75-86.)    H. 

17S7.  Abbot,  Asahel.  The  Doctrine  of  Man's 
Immortality,  and  of  the  Eternal  Punishment 
of  tlie  Wicked,  as  set  forth  in  the  Ancient 
Scriptures.  {Biblical  Repos.  and  Class.  Rev. 
for  Oct.  1849;  3d  Ser.,  V.  618-635.)    AB. 

1788.  Maclcay,  Robert  William.  Hebrew 
Theory  of  Retribution  and  Immortality.  (In 
his  P)-ogress  of  the  Intellect,  Lond.  1850,  So, 
11.241-297.)    D. 

1789.  Brucb,  J.  Fr.  Weisheits-Lehre  der 
Hebraer.  —  Ein  Beitrag  zur  Geschichte  der 
Philosophie  ...  .  Strassburg,  1861,  8o.  pp. 
xviii.,  390.    F. 

1790.  Sacbs,  Salomon.  Der  Glaube  meiner 
Vater  oder  wie  verhalt  sich  Moral  und  Re- 
ligion zum  reinen  Mosaismus?  Nebst  neuen 
Ansichten  vou  unserer  personlichen  Fortdauer 
nach  deui  Tode  ...    .    Berlin,  1851,  So.  pp.  168. 

1791.  Piillner,  G.  Notionem  immortalitatis 
apud  Hebraeos  exposuit  ...  .  Halae,  1852, 
So.  pp.  37. 

1792.  MoncriefT,  Wm.  Glen.  Spirit;  or,  The 
Hebrew  Terms  Ruach  and  Neshamah.  Lon- 
don, 1853, 120.  pp.  98. 

1793.  [Alger,  William  Rounseville].  The 
Hebrew  Doctrine  of  a  Future  Life.  (Chris- 
tian Exam,  for  Jan.  1856;  LX.  1-29.)    H. 

1794.  Wieting,  Seneca.  Sheol.  {Methodist 
Quar.  Rev.  for  April,  1856;  XXXVIII.  281- 
287.)    H. 

1795.  Engelbert,  Herm.  Das  negative  Ver- 
dienst  des  Alten  Testaments  um  die  Unsterb- 
lichkeitslehre.    Berlin,  1857,  So.  pp.  ix.,  105. 

1796.  Himpel,  F.  Die  Unsterblichkeitslehre 
des  alten  Testaments.  1*  Abth.  Ehingen  a. 
D.,  1857,  40.  pp.  32. 

1796».  Sclinltz,  (E.  A.  H.)  Hermann.  Veteria 
Testamenti  de  Hominis  Immortalitate  Sen- 
tentia illustrata.  ...  Gottingae,  [I860,]  So. 
pp.  (6),  66.     F. 

See  also  his  Voraussetzungen  der  christl.  Lehre 
von  der  Unsterblichkeit,  1861,  so.  pp.  206-248.    F. 

1797.  Tnska,  S.  Did  the  Ancient  Hebrews 
believe  in  the  Doctrine  of  Immortality  ?  (Bi- 
Uioih.  Sacra  for  Oct.  1860 ;  XVII.  787-816.)  H. 

Answered  in  the  affirmative. 
1797*   Old  Testament  Doctrine  (The)  of  a 
Future    Life.     (Prot.   Episc.    Quar.   Rev.  for 
Jan.  and  April,  1861;  VIII.  8-54.)    H. 

(2.)  The  Pentateuch. 

1798.  Hildebrand,  Joach.  Vita  ajterna  ex 
Lumine  Naturae  ostensa  et  ex  Pentateucho 

CO  evicta  ...     .    Helmstadii,  1684,  4o, 
:  Acta  Erud.,  1685,  p.  27. 


1799        SECT.  II.    E.  1.  6.  (2.)  — BELIEF  OF  THE  JEWS.    TffE  OLD  testament.        1822 


1799.  "Warbiirton,  William,  Sp.  The  Divine 
Legation  of  Moses  demonstrated,  on  the  Prin- 
ciples of  a  Religious  Deist,  from  the  Omission 
of  tlie  Doctrine  of  a  Future  State  of  Keward 
and  Punishment  in  the  Jewish  Dispensation. 
2  vol.  London,  1738-41,  8". 

1800.  The  Divine  Legation  of  Moses  de- 
monstrated. In  Nine  Books.  The  4th  Ed., 
corrected  and  enlarged.  ...  [Books  I.-VI.] 
5  vol.  London,  1765,  8o.  fll— 10th  Ed.  Lend. 
1846,  So. 

A  supplemental  volume,  containing  the  ninth  Book, 
1  was  puiilished  in  1788.  Books  VII.  and  VIII.  never 
appeared.  —  Also  in  Warburtou's  Works.  1811,  8**,  Vol. 
I.-VI.  (H.)  A  German  tr.iuslatiou,  wiih  notes,  by  J. 
C.  Schmidt.  3  Tlieile,  Krankf.  und  Leipz.  1751-53.  8°. 
On  the  work  itself,  see  Thym,  Versiich,  etc.  pp.  142- 
156. 

1801.  Romaiue,  William.  The  Divine  Lega- 
tion of  Moses  demonstrated,  from  his  having 
made  Express  Mention  of,  and  insisted  so 
much  on,  the  Doctrine  of  a  Future  State.  . .. 
[Serm.  on  Mark  xii.  24-27.]    London,  1739,  So. 

1802.  Future  Rewards  and   Punishments 

proved  to  be  the  Sanction  of  the  Mosaic  Dis- 
pensation.    [Serm.  on  Mark  xii.  24-27.] 

Also  in  his  Works,  1796,  8",  VI.  1-110. 
1802».  Cliuljb,  Thomas.  A  Discourse  on  Mira- 
cles considered  as  Evidences  to  prove  the 
Divine  Original  of  a  Revelation.  To  which  is 
added.  An  Appendix,  containing  an  Enquiry, 
Whether  the  Doctrines  of  a  Future  State,  and 
Retribution,  were  taught  by  Moses  and  the 
Prophets  ?  . . .  London,  1741,  8°.  pp.  viii.,  112. 
IT. 

1803.  Brief  Examination  (A)  of  the  Rev. 
Mr.  Warburton's  Divine  Legation  of  Moses. 
...  By  a  Society  of  Gentlemen.  London, 
1742,  8o.  pp.  Ixxxiv.,  175.    H. 

Ascribed  to  Thomas  Morgan.    The  running  title  of 
the  vol.  is  "  Sacerdotism  display'd,  &c." 

1804.  Examiuatioin  (An)  of  Mr.  W s 

Second  Proposition,  in  his  projected  Demon- 
stration of  the  Divine  Legation  of  Moses.  In 
which  the  Faith  of  the  Ancient  Jewish  Church, 
touching  the  Doctrine  of  a  Future  State,  is 
asserted  and  cleared.  London,  1744,  8o.  pp. 
169. 

1805.  IVarburtoii,  William,  Bp.  Remarks 
on  several  Occasional  Reflections:  in  Answer 
to  the  Rev.  Dr.  Middleton,  Dr.  Pococke,  . . . 
Dr.  Richard  Grey,  and  others.  Serving  to 
explain  and  justify  several  Passages,  in  the 
Divine  Legation  ...  .  Together  with  an  Ap- 
pendix in  Answer  to  a  late  Pamphlet  entitled, 
An  Examination  of  Mr.  W s  Second  Pro- 
position. [Part  I.]»  London,  1744,  8°.  pp. 
xvi.,  173.     H. 

1806.  Remarks  on  several  Occasional  Re- 
flections :  in  Answer  to  the  Reverend  Doctors 
Stebbing  and  Svkes.  . . .  Part  II.  and  Last. 
...    London,  1745,  80.  pp.  xii.,  250.     H. 

1807.  Jackson,  John,  of  Leicester.  The  Be- 
lief of  a  Future  State  proved  to  be  a  Funda- 
mental Article  of  the  Religion  of  the  Hebrews. 
And  the  Doctrine  of  the  Ancient  Philosophers 
concerning  a  Future  State,  shewn  to  be  con- 
sistent with  Reason,  and  their  Belief  of  it 
demonstrated London,  1745, 8o.  pp.  132.  F. 

See  No.  1688. 

1808.  A  Defence  of  a  Book,  intitled,  The 

Belief  of  a  Future  State  prov'd  to  be  a  Fun- 
damental Article  of  the  Religion  of  the  He- 
brews, &c London,  174U,  8o.  pp.  61.  D. 

1809.  Forliiger,  J.  G.  An  ipse  etiam  Moses 
...  in  formanda  suae  Gentis  Republics.  . . .  de 
futuris  Prgemiis  aut  Poenis  cogitaverit,  earum- 
que  aliquam  Mentionem  fecerit?  [Pries.  J.  C. 
Hebenstreit.]     Lipsije,  1752,  4o. 

1810.  Micliaelis,  Joh,  David.  Argumenta 
Immortalitatia    Animorum    humanorum,  et 


futuri  Seculi,  ex  Mose  collecta.  [Resp.  E.  C. 
Colberg.J    Gottingae,  1752,  4o.  pp.  58. 

Also  in  Michaeliss  Syntagma  Comment.,  1759,  i°, 

I.  80-120.     (H.)  —  Colberg  is  the  proper  author  of  a 

part  of  this  dissertation. 

1811.  [Blackburne,  Francis].  Remarks  on 
the  Kev.  Dr.  Warburton's  Account  of  the 
Sentiments  of  the  Early  Jews  concerning  the 
Soul.  Occasioned  by  some  Passages  in  a  late 
Book,  intituled,  A  Free  and  Candid  Examina- 
tion of  the  Principles  advanced  in  the  . . . 
Bishop  of  London's  . . .  Sermons  lately  pub- 
lished, &c London,  1757,  8o.  pp.  72. 

BA. 

Also  in  his  Works,  Vol.  II.    H. 

1812.  Stebbing,  Henry.  A  Letter  to  the 
Dean  of  Bristol.  Occasioned  by  his  New  Edi- 
tion of  the  Second  Volume  of  his  Divine  Le- 
gation of  Moses.    London,  1759,  8o.  pp.  32. 

1813.  [Blackburne,  Francis].  A  Review  of 
some  Passages  in  the  Last  Edition  of  the 
Divine  Legation  of  Moses  demonstrated.  ... 
To  which  are  added  [Replies  to  Caleb  Flem- 
ing] ...     .     London.  1760,  8o.  pp.  108.    G. 

Also  in  his  Works,  Vol.  II.    H. 

1814.  [Wicbmann,  Gottfr.  Joachim].  He- 
man  iiber  die  Unsterblichkeit  der  Seele  nach 
mosaischen  Grundsatzen  in  drei  Gesprachen 
...    .    Leipzig,  1773,  8o.  pp.  168. 

See  Thym,  Versuch,  etc.  pp.  169-173. 

1815.  Peuker,  Joh.  Georg.  Dissertatio  ...  in 
qua  ad  Quaestionem  respondetur:  Cur  Mo- 
ses Doctriuam  de  Animorum  Immortalitate 
Ebraeis  apertam,  perspicuam  et  planam  facere 
noluerit  ?     Halae,  1791,  4o.    2  gr. 

1816.  Norberg,  Nath.  Immortalitas  Animo- 
rum, Mosaicis  Oraculis  vindicata.  Pars  I. 
[Resp.  Joh.  Carlborg.]  ||  Pars  II.  [Resp. 
Gabr.  Buckmann.]  2  pt.  Lund.  1793,  4o.  Hi 
and  li  sh.) 

1817.  Almqvist,  Erik  Johan.  De  Vestigiis 
Immortalitatis  Animae  praecipuis  in  Scriptis 
Mosis.  [Resp.  Th.  Sven  Allgaren.]  Upsal. 
1798,  40.  pp.  20. 

1818.  Jobannsen,  Joh.  Christian  Gottberg. 
Veterum  Hebraeorum  Notiones  de  Rebus 
post  Mortem  futuris  ex  Fontibus  coUatae. 
Particula  prima  [embracing  the  Book  of 
Genesis]...  .  Dissertatio inauguralis.  Hav- 
niae,  1826,  8o.  pp.  59. 

"  Valuable." — Fuhrmann.  In  opposition  to  Colberg 
and  Michaelis.  Reviewed  by  H.  N.  Clausen  in  the 
Dansk  Lit.Tidende,  1826,  Nr.  35,  36;  and  by  J.  C. 
Lindbcrg  in  Grundtvigs  og  Rudelbachs  TheoL 
Maunedskr.,  X.  41-92,  193-241. 

1819.  Siisskind, .  Hatte  Moses  Glauben 

an  Unsterblichkeit  ?  und  was  tragt  seine  Re- 
ligionsverfassung  bei  zur  Nahrung  dieses 
Glaubens?  (Theol.  Stud.  u.  Krit.,  1830,  pp. 
884-892.)    H. 

1820.  Mnnk,  Salomon.  Reflexions  sur  le 
culte  des  anciens  H§breux,  dans  ses  rapports 
avec  les  autres  cultes  de  I'antiqult^.  (Ap- 
pended to  Tome  ly.  of  Cahen's  Bible,  etc. 
Paris,  1833,  So.)    H. 

The  belief  of  the  Hebrews  in  a  future  life  is  dis- 
cussed pp.  5-13.  Munk  finds  it  in  the  Pentateuch ; 
Cahen  does  not. 

1821.  Ellice,  James.  Eternal  Life:  the  Re- 
velation of  the  Book  of  Moses.  . . .  New  Edi- 
tion, to  which  is  now  prefixed,  The  Eternal 
Gospel:  in  Answer  to  the  Rev.  F.  D.  Maurice 
on  the  Word  'Eternal'  and  the  Punishment 
of  the  Wicked.  London,  (1835,)  1854,  8o.  pp. 
xxiii.,  37,  223.    BA. 

See  No.  4403. 

1822.  Pinzani,  Francesco  Luigi.  Prove  delP 
immortality  dell'  anima,  desunte  dal  Penta 
teuco  in  confutazione  del  signor  de  Voltaire 
e  de'  suoi  seguaci  ...  .  San  Daniele,  1841, 8o. 
pp.  32. 

757 


1823 


CLASS  III.— DESTINY  OF  THE  SOUL. 


1856 


1823.  Stern,  K.  Hebraeorum  de  Animi  post 
Mortem  Conditione  Sententia  cum  Aegyp- 
tiorum  et  Persarum  Opinionibus  comparatiir. 
P.  I.  Pentateuchi  et  Aegyptiorum  sistens 
Argumenta.   Vratislaviae,  1858,  8".  pp.  iv.,  43. 

(3.)  Other  Books  of  the  Old  Testament. 

1824.  Seldel,  Christoph  Tim.  Commentatio 
de  Ignoratione  Immortalitatis  Animorum,  re- 
stituendorum  Corporum  et  diversae  Ilominum 
post  haec  Saecula  Conditionis,  Jobo  ejusque 
Aevo  a  Joanne  Clerico  teniere  impacta. 
Helmst.  1742,  4».  pp.  59. 

1825.  Bro-wn,  Ricbard,  D.D.  Job's  Expecta- 
tion of  a  Kesurrection  considered ;  three  Ser- 
mons on  Job  xix.  25,  26.     Oxford,  1747,  8<^. 

1826.  Peters,  Charles.  A  Critical  Disserta- 
tion on  tlie  Book  of  Job,  wherein  . . .  [War- 
burton  is  opposed]  and  a  Future  State  snewn 
to  have  been  the  Popular  Belief  of  the  Ancient 
Jews  or  Hebrews.  . . .  The  2d  Edition  cor- 
rected. London,  (1751,  4",)  1757,  8°.  pp.  xci., 
12,470.    H. 

1827. An  Appendix  to  the  Critical  Disser- 
tation on  the  Book  of  Job ;  giving  a  further 
Account  of  the  Book  of  Ecclesiastes.  To 
which  is  added,  A  Keply  to  some   Notes  of 

the  late  D n  of  B 1,  in  his  New  Edition 

of  the  Divine  Legation,  &c London, 

1760,  80.  pp.  63. 

1828.  Scliwarz,  Friedr.  Imman.  De  Resur- 
rectione  J  obi.    Torgav.  1759,  4fi.    3  gr. 

1829.  "Weiclcliinann,  Joach.  Sam.  De  Jobo 
Resurrectionis  non  Typo  sed  Professore.  Vite- 
bergae,  1759,  4o.    5  gr. 

1830.  X^ssay  (An)  on  the  Resurrection;  shew- 
ing the  Absurdity  of  the  reigning  Interpre- 
tation put  upon  Job's  Famous  Text,  xix.  25, 
26.  . . .  By  a  Gentleman  of  the  Law.  Lon- 
don, 1760,  80.  pp.  44. 

1831.  Velthtiseii,  Job.  Casp.  Exercitationes 
criticae  in  Jobi  Cap.  19,  23-29.  Accedit  stric- 
tior  Expositio  reliquarum  ejusdem  Libri  Sen- 
tentiarum,  quibus  Religionis  antiquissimae 
Vestigia  produntur.    Lemgov.  1772,  8o.  (8  sh.) 

"  Maintains  that  Job  teaches  a  resurrection  of  the 
flesh."— Bretscft. 

1832.  Kdrner,  Job.  Gottfr.  Programma  de 
Loco  lobi  19,  25  sqq.     Lipsiae,  1782,  4o. 

1833.  Henke,  Ileinr.  Philipp  Conr.  Narratio 
critica  de  Interpretatione  Loci  lobi  19,  25 
sqq.  in  antiqua  Kcclesia.    Helmst.  1783,  4o. 

Also  in  his  Opusc.  Acad.,  pp.  83-136. 

1834.  Hassencamp,  Job.  Matthias.  Pro- 
gramni  von  den  Spuren  der  Unsterblichkeits- 
lehre  wie  sie  sich  ...  in  dem  Buch  Hiob  vor- 
finden.    Rinteln,  1785,4o? 

1835.  Eicliliorn,  Job.  Gottfr.  Hiobs  Hoff- 
nungen.  (In  his  Allgem.  Bibl.,  1787, 1.  367- 
390.)    H. 

Finds  no  hope  expressed  of  a  resurrection. 

1836.  Geiiss,    Georg.      Commentatio   critico- 

exegetica  in  Job.  Cap.  xix.  v.  25.  26.  27 

[Prses.   Ferd.  Mohrlein.]     Bambergae,  1788, 
*>.  pp.  40. 

Maintains  that  the  passage  does  not  relate  to  the 
resurrection. 

1837.  Oertel,  Gottlob  Friedr.  Von  dem  Glau- 
ben  Hiobs  an  seine  Auferstehung  Hiob  19,  25. 
(In  Augusti's  Theol.  Monatschrift,  1802,  II. 
435-438.) 

"  No  resurrection."— Bretecft. 

1838.  Pareau,  Job.  Hen.  Commentatio  de 
Immortalitatis  ac  Vitae  futurae  Notitiis  ab 
antiquissimo  lobi  Scriptore  in  suos  Usus  ad- 
hibitis.  Accedit  Sermo  lobi  de  Sapientia 
Mortuis  magis  cognita  quam  Vivis,  sive  lobei- 
dis  Cap.  xxviii.  philologice  et  critice  illustra- 
tum.    Daventriae,  1807,  8".  pp.  367. 

758 


"Maintains  that  Job  was  acquainted  with  the  doc- 
trine of  immortality  and  of  the  resurrection.  —  The 
work  coutains  much  on  the  most  ancieut  couceptions 
of  the  Orientals  iu  regard  to  this  doctrine." — Bretsch. 

1839.  Sclxone,  Job.  Sam.  ...  Verba,  quae 
leguntur  lob.  c.  19,  23-29.  illustravit  ...  . 
Misen.  1808,  8o.  pp.  33. 

"No  resurrection." — Bretsch. 

1840.  "Volgtlander,  Job.  Andr.  Ad  Inter- 
pretationem  lobi  c.  19,  23-27.  Isagoge.  Dres- 
dae,  1809,  4o.  pp.  29. 

1841.  Interpretatio  lobi  19, 23-27.   Dresdae, 

1810,  40.  pp.  24. 

"  Finds  uo  resurrection  in  the  passage."— SretacA. 

1842.  Stenstrom,  Hag.  Immortalitas  Ani- 
morum Jobicis  Oraculis  vindicata.  Pars  I., 
II.  [P.  I.  resp.  G.  Enoch  Rosengreen  ;  P.  II. 
resp.  Jean  Stenberg.]    Lund.  1813,  8o.  (2ish.) 

1843.  Kosegarten,  Hans  Gottfr.  Ludw. 
Commentatio  exegetico-critica  in  Locum  . . . 

lob.    xix.    25-27.     [liesp.    Engstrand.] 

Gryphiae,  1815,  4o.  pp.  24. 

"Agaiust  Beriisleins  opinion,  that  Job  is  a  per- 
sonification of  the  Jewish  people  in  exile.  Engstrand 
does  not  tind  the  doctrine  of  the  resurrection  in  the 
passage." — Bretsch. 

1844.  Stickel,  Job.  Gustav.    In  lobi  locum 
celeberrimum  Cap.  xix.  26-27  de  Goele  Com- 
mentatio   philologico-historico-critica  ... 
lenae,  1832,  8o.  pp.  viii.,  116.     F. 

Fiuds  no  reference  to  the  doctrine  of  the  resurrec- 
tion. 

1845.  E-wald,  (Georg)  Ileinr.  (August)  von.* 
Die  lloffnung  Ijob's  auf  Unsterblichkeit. 
(Zeller's  Theol.  Juhrh.,  1843,  II.  718-740.)    D. 

Maintains  that  Job  in  the  famous  passage  xix.  i5- 
27  expresses  a  hope  of  immortality,  but  not  of  the 
resurrection  of  the  body.  So  H.  C.  Fish,  in  the 
Christian  Rev.  for  April,  1854;  XIX.  222,  223. 

1846.  Vaililnger,  Job.  Georg.  Zur  Erkla- 
ruug  von  Hiob  19,  23-29.  {Theol.  Stud.  u. 
Krit.,  1843,  pp.  961-982.)     H. 

Vaihinger  agrees  essentially  with  Ewald. 

1847.  Kostlin,  C.  W.  G.  De  Immortalitatis 
Spe,  quae  in  Libro  Jobi  apparere  dicitur. 
Tubingae,  1846,  8°.  pp.  47. 

1848.  Trencli,  Francis.    Job's  Testimony  to 
Jesus  and  the  Resurrection  of  the  Body  . . . 
London,  1853, 18o.  pp.  108. 

1849.  Konig,  Jos.  Die  Unsterblichkeitsidee 
im  Buche  Job.  Inauguralrede  ...  .  Frei- 
burg im  Breisgau,  1855,  8o.  pp.  44. 

1850.  Neiimann,  Job.  Georg.  DeSpemelio- 
ris  Vitae  invictum  Veteris  Testamenti  Testi- 
monium ex  Ps.  xvii.  15.  Witebergae,  (1701,) 
1716,  4o.  4  gr. 

1851.  Hlepen,  Christian  Gottlieb.  Die  Un- 
sterblichkeit der  Seele  aus  den  schweren 
Worten  Pred.  Sal.  III.  21  erwogen.  Leipzig, 
1730,  40.  pp.  47. 

1852.  Teller,  Romanus.  De  Immortalitato 
Animae  ex  Eccl.  iii.  19  sq.  demonstrata.  Lip- 
siae, 1745,  40,  ff.  6. 

1853.  "Wagner,  P.  T.  Salomons  iiberzeugende 
Lehre  von  der  Unsterblichkeit  der  niensch- 
lichen  Seele.  Pred.  III.  18-21.  N.  p.  1756, 
4o.  pp.  20. 

1854.  Fiedler,  Sam.  Christlieb.  Salomo  liber 
die  Fortdauer  der  menschlichen  Seele,  nach 
dem  Verlust  ihres  Korpers.  Dresden,  1774, 
40.  pp.  16. 

1855.  Hanlein,  Heinr.  Karl  Alex.  von. 
Ueber  die  Spuren  des  Glaubens  an  Unsterb- 
lichkeit und  Vergeltungszustand  im  Kohe- 
leth,  vorziiglich  C.  12,  14.  {Nmes  Tlieol. 
Journal,  1794,  IV.  277,  ff.) 

1856.  ScliHiidt,  Job.  Ernst  Christian.  Ob 
der  Yerlasser  des  Koheleth  ein  Leben  nach 
dem  Tode  kannte  und  glaubte?  (Excursus 
to  his  Salomons  Prediger,  etc.  Giessen,  1794, 
80,  p.  221,  et  seqq.) 


1857    SECT.  II.    E.l.  c.(l.)— DOCTRINE  OF  TIIE  LATER  JEWS,    (its  history.)    1878 


1857.  Naclitigall,Joh.CarlChristoph.  Dar- 
stellung  der  Lehre  von  dem  Leben  nach  dem 
Tode  in  den  Versamnilungen  israelitischer 
Weisen  nach  dem  babylonischen  Exil,  und 
Beurtheilung  der  im  Koheleth  vorkommen- 
den  Paradoxen.  (In  his  Koheleth,  etc.  Halle, 
1798,  So.) 

1858.  Winzer,  Jul.  Friedr.  Commentatio  de 
Loco  Koheleth  XI.  9-XII.  7.  3  pt.  Lipsiae, 
1818-11),  40. 

Reprinted  in  the  Comment.  Theol.  ed.  by  Rosen- 
miiller,  etc.  Tom.  I.  P.  i.  p.  110,  et  seqq. 

1859.  Heyder,  Carl  Ludw.  Wilh.  Ecclesiastae 
de  Immoitalitate  Animi  qualis  fuerit  Senten 
tia  . . .     .    Eriangae,  1838,  8o.  pp.  82. 

1859».  Ecclesiastes.  {National  Rev.  for 
Jan.  1M62;  XIV.  150-176.)    H. 

1860.  "Velttiusen,  .Toh.  Casp.  Erlauterungen 
iiber  Ezech.  XXXVII,  1-14.  (Henke's  Neues 
Mag.,  etc.,  1799,  III.  478-507.)    F. 

"Maintains  that  the  resurrection  here  and  Is. 
xxvi.  19.  20  is  not  a  figure  of  the  restoration  of  the 
Jewish  State,  but  a  doctrine."— firetecft. 


(4.)  The  Apocrypha. 

See  the  excellent  Kurzgefasntes  exeget.  Bandb.  zu 
den  Apokrtjphen  dea  Alien  Text.,  by  O.  F.  Fritzsche 
and  C.  L.  W.  Grimm,  6  vol.  Leipzig,  1851-60, 8°.    H. 

1861.  Lolber,  GottWerth  Heinr.  Testimonia 
Imniortalitatis  Animorum  ex  Libris  Biblio- 
rum  Apocryphis  coUecta.  Jeuae,  1784,  4o. 
pp.  20. 

1862.  Friscli,  Sam.  Gottlob.  Vergleichung 
zwischen  den  Ideen,  welche  in  den  Apokry- 
phen  des  A.  T.  und  den  Schriften  des  N.  T. 
tiber  Unsterblichkeit,  Auferstehung,  Gericht 
und  Vergeltung  herrschen.  (Eichhorn's  All- 
gem.  Bibl,  1792,  IV.  653-718.)    H. 

See  Thym,  Versuch,  etc.  pp.  211-217. 

1863.  Bretschneider,  Karl  Gottlieb.  Sys- 
tematische  Darstellung  der  Dogmatik  und 
Moral  der  apocryphischen  Schriften  des  alten 
Testaments.  I*'  Band,  die  Dogmatik  enthal- 
tend.    Leipzig,  1805,  8o.  pp.  xvi.,  359.    D. 


c.  JBoctxine  of  H)e  Eatn  Seine. 

(1.)  Its  History. 

1863a.  Martini,  Raymundus,  fl.  A.D.  1278. 
See  No.  2027b. 

1864.  Slevogt,  Paul.  Disputatio  de  Metem- 
psychosi  Judajorum.    Jenae,  ltt51. 

Also  in  his  Disp.  Acad.,  p.  829,  et  seqq.,  and  Ugo- 
lini's  Thesaurus,  XXII.  cclxxvij-ccxcviij.    ff. 

1865.  Tieroff,  Michael  Christian.  Disputatio 
physica  de  Metempsychosi  Judaeorum.  Jense, 
IGol,  40. 

"  Une  dissertation  curieuse  et  peu  connue."— X.  F. 
A.  Maury.  Perhaps  the  same  as  the  preceding, 
Tieroff  being  the  respondent. 

1866.  Pocock,  Edward.  ...  Porta  Mosis: 
sive,  Dissertationes  aliquot  a  R.  Mose  Maimo- 
nide  ...  .  Arabice  . . .  et  Latine  editae.  Una 
cum  Appendice  Notarum  Miscellanea.  . . . 
Oxon.  1654,  4o.  (Also  in  his  Theol.  Works, 
1740,  fol.,  Vol.  I.)    H.  J 

See  Cap.  YI.  of  the  Notae  Miscellanese,  "  In  quo 
variae  Juda!orum  de  ResurrectioDe  Mortuorum  Sen- 
tentiae  expenduntur,"  and  Cap.  VII.,  "  In  quo  Mo- 
hammedanorum  etiam  de  eodem  Articulo  Sententia, 
ex  Authoribus  apud  ipsos  Fide  difrnis,  profertur." 
TUeol.  Works,  I.  169-239.  These  dissertations  are 
particularly  valuable. 

1867.  "Windet,  James.  ...  STpco/txarevs eTrterro- 
AiKos  de  Vita  functorum  Statu:  ex  Ilebrjeo-- 
rum  et  Graecorum  comparatis  Sententiis  con- 
cinnatus.  Cum  Corollario  de  Tartaro  Apos- 
toli  Petri  ...    .    Editio  tertia,  recognita:  ac 


tertia  parte  auction    Londini,  (1663,  4o,  U., 

64,)  1677,  8o.  pp.  (2.3),  272. 

Reprinted  iu  T.  Crenii  Fasc.  IV.  IHss.  hist.crit.. 
phil.,  Rotterd.  1694,  8°.  "  Operae  pretium  fuit,  has 
paginas  percurrere;  reperi  auctorem  facile  doctissi- 
mum  omuium,  qui  hac  de  re  scripserunt."— £o«cAer. 
—  See  a  review  in  Le  Clercs  Bibl.  ChoUie,  I.  354-378. 
H. 

1868.  Bartolocci,  Giulio.  De  Rabbinico 
Conuiuio,  quod  Judaei  Tempore  sui  deplorati 
Messiae  expectant,  Dissertatio;  ubi  detriplici 
Ferculo  Leuiathan,  Beemoth,  &  Ziz  SadM. 
(In  his  Bibliotheca  Magna  Babhinica,  Romse, 
1675,  etc.  fol.,  I.  507-552.)    H. 

See  No.  1935,  note. 

1869.  Dassov,  Theodor.  Diatribe  qua  ludaeo- 
rum  de  Kesurrectione  Mortuorum  Sententia 
ex  plurimis  . . .  llabbinis,  tam  veteribus  quam 
recentioribus,  copiose  explicatur,  examinatur 
et  illustratur.  Wittebergae,  1675, 4o.  (30  sh.) 
—  Also  Jena,  1693,  4o. 

"A  valuable  treatise."— J?re«scA.  It  is  an  enlarge- 
ment of  a  dissertation  published  at  Giessen  in  1673. 

1870.  Bartolocci,  Giulio.  Dissertatio  de  In- 
ferno secundilm  Hebraeos ;  &  an  ijdem  admit- 
tunt  Purgatorinm.  (In  his  Bibl.  Mag.  Rabbin. 
II.  128-lt52,  Roma?,  1678,  fol.)    H. 

1871.  licnt,  Johannes  a.  De  moderna  Theo- 
logia  Judaica.  Ilerbornas,  (1683,)  1694,  8o. 
BL.  —  Also  ibid.  1697. 

1872.  Reuaudot,  Eus^be,  the  AbU.  Sur 
I'origine  de  la  priere  pour  les  morts  parmi 
les  Juifs,  et  la  nature  de  leur  purgatoire. 
1687.  (Bossuet's  (Euvres,  Versailles,  1815, 
etc.  80,  XLII.  615-618.)    H. 

1873.  "Witsius,  Herm.  Dissertatio  de  Seculo 
hoc  et  futuro.    (In  his  Miscel.  Sacra,  Ultraj. 

1692,  4o,  and  later  eds.;  also  in  Meuschen's 
Nov.  Test,  ex  Talm.  illustr.,  1736,  4o,  pp.  1171- 
1183.)     H. 

Maintains,  in  opposition  to  Rhenferd,  that  "  the  age 
or  world  to  come"  in  the  Rabbinical  writings  often 
denotes  the  days  of  the  Messiah,  not  merely  the  future 
life. 

1874.  Rlienferd,    Jac.     De    Seculo    futuro. 

1693.  (Reprinted  in  his  Syntagma  Diss,  de 
Stylo  N.  T.,  Leovard.  1702,  4o,  in  his  0pp. 
Phil.,  and  in  Meuschen's  Nov.  Test.,  etc.  as 
above,  pp.  1116-1171.)     H. 

In  reply  to  Wit.Mus.  David  Mill,  the  editor  of 
Rhenferds  0pp.  Phil.,  Traj.  ad  Rhen.  1722,  4",  takes 
the  other  side.    See  also  No.  1885,  below. 

1875.  Mai  {Lat.  Majiis>,  Joh.  Heinr.,  the 
elder.  Synopsis  Theologiae  Judaicae,  Veteris 
et  Novas  ...  ,  Gissse-Hassorum,  1698,  4o. 
pp.  368  +.    H. 

Loci  XXIII.-XXVIII.,  pp.  321-368,  relate  to  th« 
future  life. 

1876.  Grapins,  Zacharias.  Dissertatio  de 
Judaeorum  et  Muhammedanorum  Chibbui 
Hakkebher,  i.e.  Percussione  Sepulchrali.  Ros- 
tochii,  1699,  4". 

Also  in  Ugollni's  ITiesaurus,  XXX.  dcccclxxxi.- 
dccccxcvii.    {H.)    See  below.  No.  1950. 

1877.  Elisenmenger,  Joh.  Andr.  ...  Ent- 
decktes Judenthum  ...  .  2Theile.  Konigs- 
berg,  (1700,)  1711,  4o.  pp.  (20),  1016;  (4),  1111. 
D. 

See  particularly  Theil  I.  pp.  854-896,  "  What  the 
Jews  teach  of  the  Angel  of  Death,  and  the  dead;" 
Theil  II.  pp.  1-90,  "  What  the  Jews  teach  concerning 
the  souls  of  Christians,  of  other  people,  and  their 
.  own;"  — pp.  234-295,  "Of  their  doctrine  that  all 
F  Christians  are  damned,  while  they  are  all  saved;"  — 
pp.  295-369,  "■What  they  teach  of  Paradise  and 
Hell ;"  —  pp.  890-979,  "  What  they  teach  of  the  resur- 
rection of  the  dead,  and  the  Last  Judgment."  The 
work  is  written  in  a  spirit  of  bitter  hostility  to  the 
Jews,  who  procured  the  suppression  of  the  first 
edition  ;  but  the  author  had  studied  the  Rabbinical 
writings  with  great  diligence  {the  list  of  the  works 
which  he  quotes  fills  sixteen  pages),  and  the  transla- 
tion of  all  his  citations  is  accompanied  by  the  origi- 
nal, with  exact  references. 

1878.  Buddeus,  Joh.  Franz.  ...  Introdvctio 
ad  Historiam  Philosophiae  Ebraeorvm.    Ac- 

759 


1879 


CLASS  III.  — DESTINY  OF  THE   SOUL. 


1905 


cedit  Dissertatio  de  Haeresi  Valentiniana.  . , . 
Halae  Saxonvm,  1702,  8o.  pp.  594  +.  H.— 
Ed.  nova,  ibid.  1720,  8o. 

On  the  Cabbalistic  doctrine  concerning  the  soul, 
see  pp.  355-366. 

1879.  Witter,  Henning  Bernhard.  Disser- 
tatio philosophica  de  Purgatorio  Judaeorum. 
Helmst.  1704,  4o. 

1880.  Basnage  de  Beauval,  Jacques. 
Histoire  des  Juifs,  depuis  Jesus-Christ  jusqu'^ 
present.  ...  9  torn,  in  15  pt.  (Rotterdam, 
170H,)  La  Ilaye,  1716,  12o.    H. 

Livre  V.  Ch.  18-20  (Tome  V.  al.  VIII.  pp.  303-378) 
treats  "Des  niourans,  et  do  la  revolution  des  ames 
aprfis  la  mort;"  "  De  I'origine  de  I'Enfer  chez  les 
Juifs:  s'ils  I'ont  empruntfi  des  Grecs;"  "De  I'Enfer, 
duPurcatoire,  et  du  Paradis  ;"  "  De  la  resurrection." 
—  An  EngiUh  translation,  by  Thomas  Taylor,  Lon- 
don, 1708,  fol.    H. 

1881.  liosius,  Joh.  Justus.  ...  Biga  Disser- 
tationum  ...  .  Gissse-Hassorum,  1700,  4o. 
pp.  (8),  96,  52.     H. 

The  first  Dissertation  contains  the  work  of  Abra- 
ham Bar  Chasdai  described  below,  No.  1936,  with  a 
Latin  version  (pp.  1-19),  and  notes  (pp.  20-96).  The 
second  "  ostendit  Consensiim  Kabbalisticorum  cum 
Philosophia  Acadeniica  &  Peripatetica  Dogmatum 
per  quinque  Capita."  Cap.  IV.,  pp.  40-47,  treats 
"  De  Anima." 

1882.  Huinplireyg,  David.  A  Dissertation 
concerning  tbe  Notions  of  the  Jews  about 
the  Resurrection  of  the  Dead.  (Prefixed  to 
his  transl.  of  Athenagoras,  Lond.  1714,  8°,  pp. 
1-104.)    H. 

1883.  "Esger,  Joh.  Psychologia  Rabbinica, 
quae  agit  de  Mentis  hunianae  Natura  et  prae- 
cipue  ejus  Extremis.  Basileao,  1719,  4o.  pp. 
48. 

1884.  [Stehelin,  Joh.  Pet.].  The  Traditions 
of  the  Jews ;  with  the  Expositions  and  Doc- 
trines of  the  Rabbins,  contained  in  the  Tal- 
mud and  other  Rabbinical  Writings.  Trans- 
lated from  the  High  Dutch.  ...  2  vol.  Lon- 
don, 1732-34,  80.    A. 

"A  very  scarce  and  interesting  hook."— Darling. 
Issued  also  in  1748  with  the  title :  —  "  Rabbinical 
Literature  ;  or,  the  Traditions  of  the  Jews,  contained 
in  their  Talmud  and  other  Mystical  Writings,"  etc, 

1885.  Sclidttgen,  Christian.  Dissertatio  de 
Seculo  hoc  et  futuro.  (In  his  Horse  Hebr., 
1733-42,  40,  I.  1152-58,  and  II.  23-27.)    H. 

Opposes  Rhenferd.    See  No.  1874. 

1886.  Ramm,  Ludw.  De  Metempsychosi  Pha- 
risseorum  et  num  ilia  e  Scriptura  Novi  Testa- 
ment! adstrui  possit.  {Prses.  P.  E.  Jablonski.J 
Francofurti  ad  Viadrum,  1735,  4".    6  gr. 

1887.  Brucker,  Jac.  De  Philosophia  Judae- 
orum. (In  his  Hist.  Crit.  Philos.,  1742,  etc. 
4o,  II.  653-1072,  and  VI.  418-466.)    H. 

1888.  Sclineegass,  J.  E.  De  Transmigra- 
tione  Animarum  praesertim  secundum  Ju- 
daeos.    [Diss.]    Jenae,  1743,  4o. 

1889.  Sartorlus,  Friedr.  Wilh.  Commenta- 
tio  critico-sacra  de  Metempsychosi  Pythago- 
rica  a  Discipulis  Christi  et  Gente  Judaica  ante 
Excidium  Ilierosolymitanum  secundum  non 
credita,  ad  illustranda  Loca  Matth.  xiv.  2. 
xvi.  14.  Joh.  ix.  2.  Sapient,  viii.  19.  20. 
Llibbenae  Lusatorum,  1700,  4o.  (11  sh.) 

1890.  [Harmer,  Thomas].  Some  Account  of 
the  Jewish  Doctrine  of  the  Resurrection  of 
the  Dead.    London,  1771,  8o.  Is.  6d. 

Also  ihid.  1789,  8o,  and  in  his  ifiscel.  Works,  Lon- 
don, 18'23,  80,  pp.  2-21-264. 

1891.  Tragard,  Elias.  Judaeos  et  Herodem 
/AeTejai/^u'xwo-tj/  non  credidisse,  ad  Mt.  xiv.  2. 
Marc.  vi.  14.  Luc.  ix.  7.  Gryph.  1780,  4fi. 
hgr. 

1892.  [Corrodi  {not  Corodi),  Heinr.].  Kri- 
tische  Gescbichte  des  Chiliasmus.  3  Theile 
in  4  Bdn.  Frankfurt  und  Leipzig,  1781-83,  8o. 
2>.  — 2e  Ausg.,  Zurich,  [1794,]  8°. 

760 


An  important  work  for  its  illustrations  of  both 
Jewish  and  Christian  eschatology.  The  2d  ed.  is 
merely  tbe  first  with  a  change  of  title,  a  brief  notice 
of  the  author  prefixed,  and  a  preface  by  the  publisher. 

1893.  Flatt,  Joh.  Friedr.  von.  Ueber  die 
Lehre  der  Pharisaer  von  dem  Zustand  nach 
dem  Tode.  (Paulus's  Memorab.,  1792,  II.  157- 
162.)    H. 

1894.  Hasse,  Joh.  Gottfr.  Vergleichung  der 
hebraisch-jiidischen  und  griechisch-rOmischen 
Dogmatik  kurz  vor  Anfang  des  Christenthums. 
(In  his  Biblisch-orient.  Aufsatze,  Konigsberg, 
1793,  80,  pp.  91-104.) 

1895.  Polltz,  Karl  Heinr.  Ludw.  Disputatio 
historica  de  gravissiniis  Theologiae  seriorum 
Judaeorum  Decretis,  quorum  Vestigia  in  Li- 
bris  inde  ab  Exilii  Aetate  usque  ad  Saeculi 
quarti  post  Christum  natum  Initia  depreheu- 
duntur.     Lipsiae,  1794,  4o.  pp.  55. 

With  copious  references  to  the  literature  of  the 
subject. 

1896.  Pragmatische  Uebersicht  der  Theo- 

logie  der  spatern  Juden.    I"  Theil.    Leipzig, 
1795,  80.  pp.  xvi.,  288. 

1897.  Besclireibung  des  Weltgerichts  nach 
dem  Talmud.  (J.  E.  C.  Schmidt's  Bibl.  f. 
Kritik  u.  Exeg.,  1790,  etc.  8o,  II.  i.  72-82.)    H. 

1897».  Strom,  Christian  Ludvig.  Notiones 
Vitaj  futurai  inter  Judaeos  vulgares.  [Disp.] 
...  Havnia?,  1790,  80. 

1898.  Cramer,  Ludw.  Dankegott.  Doctrinae 
Judaeorum  de  Praeexistentia  Aniniorum 
Adumbratio  historica.  Vitebergae,  1810,  4o. 
4</r. 

1899.  Bertlioldt,  Leonhard.  Christologia 
Ivdaeoivm  lesv  Apostolorvmqve  Aetate  ...  . 
Erlangae,  1811,  So.  pp.  xx.,  228.     D. 

See  particularly  §  34,  "De  Descensu  Me.ssiae  ad 
Inferos;"  §35,  "De  Resurrectione  prima  seu  Justo- 
rum;"  §§41-43,  "  De  Resurrectione  secunda,"  "  De 
Judicio  extreme,"  "De  ttrxarj]  i)fi.tpg  et  Fine  Mun- 
di;"  and  §§  47,  48,  "  De  {mj]  attui/i^,"  "  De  Sovar^rf 
at(uvi<f)." 

1900.  Allen,  John.  Modern  Judaism:  or,  A 
Brief  Account  of  the  Opinions,  Rites,  and 
Ceremonies  of  the  Jews  in  3Iodern  Times. 
2d  Edition:  revised  and  corrected.  London, 
(1816,)  1830,  80.  pp.  xvi.,  451.    AB.,  H. 

Ch.  X.  pp.  173-190,  "  Traditions  concerning  Para- 
dise and  Hell ;"  Ch.  XI.  pp.  191-217.  "  Traditions 
concerning  Human  Souls."  See  also,  on  future  re- 
wards and  punishments,  pp.  130-142.  "The  best 
work  on  modern  Judaism  in  our  language."— Orme. 

1901.  Beer,  Peter.  Gescbichte,  Lehren  und 
Meinungen  allerbestandenenund  noch  beste- 
henden  religiosen  Sekten  der  Juden  und  der 
Geheimlehre  oder  Cabbalah.  2  Bde.  Brtinn, 
1822-23,80.    B. 

1902.  Gfrorer,  August  Friedr.  Philo  und 
die  alexandrinische  Theosophie,  oder  vom 
Einflusse  der  jiidisch-agyptischen  Schule  auf 
die  Lehre  des  Neuen  Testaments.  2  Theile. 
Stuttgart,  1831,  So.  pp.  xliv.,  534, 406.    D. 

Also  with  the  title  :  —  "  Kritiscbe  Gescbichte  des 
Urchristenthums." 

1903.  Stoter,  C.  H.  L.  Leugneten  die  Saddu- 
caer  Unsterblichkeit  iiberhaupt,  oder  waren 
sie  nur  Gegner  der  pharisaischen  Auferste- 
hungslehre?  (In  SchuderofTs  Neue  Jahrb., 
1831,  Bd.  IX.  St.  1,  p.  47,  ff.) 

^Pfc04.  [Ballon,  Hosea,  2d.].  Jewish  Usage  of 
the  Word  Gehenna.  {Universalist  Expositor 
for  May,  1832  ;  II.  351-368.)    H. 

1904».  Traditions  of  the  Rabbins.  (Black- 
wood's Edinb.  Mag.  for  Nov.  1832  and  April, 
1833;  XXXII.  727-750,  and  XXX.  628-650.) 
H. 

See  particularly  the  second  article. 

1905.  Boon,  Corn,  Specimen  historico-theo- 
logicuin,  quo  continetur  Historia  Conditionis 
Judaeorum  religiosae  et  moralis  inde  ab  Exilio 


1906     SECT.  II.  E.  1.  c.  (2.)  — DOCTRINE  OF  THE  LATER  JEWS.   (orig.  authors.)    1924* 


Babylonico  usque  ad  Tempora  Jesu  Christi 
immutatae.    Giouingae,  1834,  8o.  fl.  2.40. 

1906.  Dalme,  August  Ferd.  Geschichtliche 
Darstellung  der  jiidisch-alexandrinischen  Re- 
ligions-Philosophie.  ...  2Abth.  Halle,  1834, 
80. 

1907.  Rotli,  Eduard  Max.  Theologiae  dogma- 
ticae  Judaeorum  brevis  Expositio  ex  ipsis 
Judaeorum  Fontibus  hausta.  Marburgi,  1835 
[or  1836?],  80. 

1908.  Gfrorer,  August  Friedr.  Das  Jahrhun- 
dert  des  Heils  ....  2  Abth.  Stuttgart,  1838, 
So.     H. 

Also  with  the  title  :  —  "  Geschichte  des  Urchristen- 
thunis."  —  On  the  J'^wish  notions  concerning  Paradise 
and  Hell,  see  II.  i2-52;  concerning  the  nature  and 
immortality  of  the  soul.  II.  52-89 ;  concerning  the 
Messiah  and  the  Last  Things,  II.  219-444. 

1909.  Hirscli)  Sam.  Die  Religionsphilosophie 
der  Judcn  ...  .  Leipzig,  1842, 8o.  pp.  xxxii., 
884  +.     D. 

1910.  Franck,  Adolphe.  La  Kabbale,  ou  la 
philosopliie  religieuse  des  Hebreux  ...  . 
Paris,  1843,  8°.  pp.  412  -|-.    H. 

Pp.  228-259  treat  of  the  opinions  of  the  Cabbalists 
on  the  human  soul.  The  substance  of  this  work  was 
originally  publ.  in  the  Memoires  de  I  Acad,  des  Sci. 
mor.  etpol.,  Savants  etrangers,  I.  195-348.     H. 

1911.  Zunz,  Leopold.  Zur  Geschichte  und 
Literatur.  I"  Band.  Berlin,  1845,  8o.  pp. 
viii.,  607. 

This  volume  contains  an  interesting  essay  on  the 
different  views  of  the  Jewish  theologians  about  the 
future  state  of  the  Gentiles. 

1912.  Munk,  Salomon.  La  philosophie  chez 
les  Juifs.     Paris,  1848,  So.  pp.  42. 

.  Originally  published  in  the  Diet,  des  Sciences  pAt- 
losophiques', 

1913.    Philosophie    und     philosophische 

Schriftsteller  der  Judeu.  Eine  historischo 
Skizze.  Aus  dem  Franzosischen  des  S.  Munk, 
mit  erlauternden  und  erganzenden  Anmer- 
kungen  von  Dr.  B.  Beer.  Leipzig,  1852,  8°. 
pp.  viii.,  120.     H. 

1914.  Joel,  D.  H.  ...  Die  Religionsphilosophie 
des  Sohar  und  ihr  Behaltniss  zur  allgemeinen 
jUdischen  Theologie.  Zugleicb  eine  kritische 
Beleuchtung  der  Franck'schen  "Kabbala." 
Leipzig,  1849,  So.  pp.  xv.,  394. 

1915.  Scliroder,  Job.  Friedr.  Satzungen  und 
Gebrauche  des  talmudisch-rabbinischen  Ju- 
denthums.  Ein  Haudbuch  fur  Juristen,  Staats- 
manner,  Theologen  und  Geschichtsforscher 
...     .     Bremen,  1851,  8o.  pp.  xii.,  678.     JI. 

Pp.  389-432  contain  chapters  on  "The  Doctrine  of 
Transmigration ;"  "  The  Sevenfold  Punishments 
•which  Human  Souls  have  to  endure.  —  Description 
of  Hell;"  "Repentance;"  and  "The  Jewish  Para- 
dise." 

1916.  [Alger,  William  Rounseville].  The  Rab- 
binical Doctrine  of  a  Future  Life.  (Christian 
Exam,  for  March,  1856;  LX.  189-202.)    H. 

1917.  Hilgenfeld,  Adolf.  Die  judische  Apo- 
kalyptik  in  ihrer  geschichtlichen  Entwicke- 
lung.  Ein  Beitrag  zur  Vorgeschichte  des 
Christenthuma  ...  .  Jena,  1857,  large  8o. 
pp.  xii.,  308.    H. 

1917*.  Jost,  Isaac    Markus.    Geschichte    des 
Judenthums  und  seiner  Secten.  ...    3  Abth. 
Leipzig,  1857-59,  8°.    H. 
An  excellent  work. 

1917^.  Munk,  Salomon.  Melanges  de  philo- 
sophie juive  et  arabe  renfermaut  des  Extraits 
methodiques  de  la  Source  de  vie  de  Salomon 
ibn-Gebirol  (dit  Avicebron),  traduits  en  fran- 
9ai8  ...  et  accompagnes  de  notes  ...;  —  un 
Memoire  sur  la  vie,  les  ecrits  et  la  philosophie 
d'Ibn-Gebirol,  —  Notices  sur  les  principaux 
philosophes  arabes  et  leurs  doctrines,  —  et 
une  Esquisse  historique  de  la  philosophie  chez 
lea  Juifs.  . . .  Paris,  18.59  [1857-59J.  8o.  pp. 
xui.,  (4),  536,  and  (Hebrew  text)  76.    D. 


An  important  work,  giving  the  results  of  original 
Investigation.  The  Arabic  philosophers  whose  opi- 
nions concerning  the  soul  and  its  destiny  are  par- 
ticularly  set  forth,  are  Al-Farabi,  Ibu  Sina  (Avi- 
cenna),  Al-Ghazali  (Algazel),  Ibn  Baja  (Avempace), 
Ibn  Tofail,  and  Ibn  Roshd  (Averroes). 

1918.  Nicolas,  Michel.  Des  doctrines  reli- 
gieuses  des  Juifs  pendant  les  deux  sieclea 
anterieurs  h  Tere  chretienne.  Paris,  1860, 
So.  pp.  viii.,  464. 

Pp.  311-348  treat  of  the  doctrines  of  the  immorta- 
lity of  the  soul  and  the  resurrection  of  the  body. 
1918a.  Sclimledl,  A.    Randbemerkungen  zu 
Pinsker's  Likkute  Kadmoniot.    {Monatschrift 
f.    Gesch.  u.  Wiss.  d.  Judenthums  for  May, 
1861 ;  X.  176-1S6.)    H. 

Maintains  that  the  Karaites  introduced  the  doctrine 
of  metempsychosis  among  the  Jews. 


1918^.  Silvestre  de  Sacy,  Antoine  Isaac, 
Baron  de.  Memoire  sur  I'etat  actuel  dea 
Samaritaius.  (Malte-Brun's  Annales  des  Voy- 
ages, 1812,  XIX.  5-71.)    H. 

See  especially  pp.  50-54.  A  German  translation  in 
Staudlin  and  Tzschirner's  Archiv  f.  Kirchenqesch., 
I.  iii.  40-86.    D. 

1919.  Oeseiilus,  (Friedr.  Heinr.)  Wilh.  ... 
De  Samaritanorum  Theologia  ex  Fontibus 
ineditis  Commentatio.  Halae,  [1822,]  4o.  pp. 
46.    D. 

On  thebelief  of  the  Samaritans  see  also  the  disser- 
tations of  Adr.  Reland  and  C.  Cellarius  in  Ugolini's 
Thesaurus,  Tom.  XXII.,  and  Geseniuss  Carmina 
Samaritana,  Lips.  1824,  4o.    H. 


(2.)  Iiater  Jewish  Authors. 

1920.  Enoch.  Das  Buch  Henoch.  Uebersetzt 
und  erklart  von  Dr.  A.  Dillmann  ...  .  Leip- 
zig, 1853,  So.  pp.  Ixii.,  331.    D. 

The  best  translation.  The  book  describes,  among 
other  things,  Enoch's  visions  of  heaven  and  hell. 
First  translated,  into  English,  by  Richard  Laurence, 
Oxford,  1821,  8o ;  3d  ed.,  revised  and  enlarged,  ibid. 
1838,  80.  pp.  lix.,  250.  {H.)  Dr.  A.  G.  Hoffmann's 
German  translation  was  publ.  iu  2  Abth.,  Jena,  1633- 
38,  80.  (/).)  In  its  original  form,  a  part  of  the  book 
is  thought  by  some  to  belong  to  the  second  century 
before  Christ,  but  it  has  since  been  variously  inter- 
polated.    Comp.  Nos.  4'284,  4285. 

1921.  Ezra  {Lat.  Esdras),  about  40  B.C.? 
The  Fourth  Book  of  Esdras  in  the  Lat.  Vul- 
gate; II.  Esdras  in  the  English  version  of 
the  Apocrypha ;  I.  Esdraa  in  the  Arabic  and 
Ethiopic  Versions. 

Deserving  notice  here  for  the  long  description  of 
the  Judgment,  and  the  rewards  and  punishments  of 
the  future  life,  found  in  the  Arabic  and  Ethiopic 
versions  after  Ch.  VII.  v.  35,  and  undoubtedly  belong- 
ing to  the  work  in  its  original  form.  An  English 
translation  of  the  Arabic  version  is  appended  to  Vol. 
IV.  of  'NVhiston's  Primitive  Christianity  Beviv'd, 
Lond.  1711,  80;  its  variations  from  the  Vulgate,  and 
additions,  are  given  in  Latin,  in  Pabricii  Codex 
pseudepigr.  Vet.  Test.,  Vol.  II.  For  the  Ethiopic 
version,  with  a  Latin  and  English  translation  and 
notes,  see  Laurence's  "Primi  Ezrae  Libri  . . .  Versio 
jEthiopica,"  etc.  Oxon.  1820,  80.  {D.)  Chapters  1. 
and  II.  as  also  XV.  and  XVI.  of  the  book  are  wanting 
in  the  Arabic  and  Ethiopic  versions,  and  are  unques- 
tionably later  additions,  by  some  Christian. 

1922.  Pkilo  Judseus,  fl.  A.D.  30.  See  Bottcher, 
De  Inferis,  gg  514-517. 

1923.  Stalil,  Ernst  Heinr.  Yersuch  eines 
systematischen  Entwurfs  des  Lehrbegriffs 
Philo's  von  Alexandrien.  (Eichhorn's 
Allgem.  Bibl.,  1792,  8o,  IV.  767-890.)    H. 

"  Still  the  most  complete."— Bretsch. 

1924.  Sclirelter,  Job.  Christoph.  Philo's 
Ideen  liber  Unsterblichkeit,  Auferste- 
hung  und  Vergeltung.  (Keil  und  Tzschir- 
ner's AnaUMen,  Bd.  I.  St.  II.  pp.  95-146, 
Leipz.  ]8L?,  So.)    H. 

1924a.  Gfrorer,  August  Friedr.  Philo.e^c. 
1831.    See  No.  1902. 

761 


1925 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


1940 


1925.  Joseplms,  Flavins,  A.a.d.  70.  See  par- 
ticularly Ant.  XVIII.  1.  2-5;  B.  J.  II.  8. 10, 

II,  14;  I.  33.  2,  3;  cont.  Apion.  II.  30;  B.  J. 

III.  8.  5  (cf.  VI.  1.  5) ;  VII.  8.  7 ;  VII.  6.  3. 

1926.  Paiilus,  Heinr.  Eberhard  Gottlob. 
Pharisaeorum  de  Resurrectione  Sententia 
ex  tribus  Joseph!  Archaeologi  Locis  ex- 
plicatur.    Jenae,  1796,  4°.  pp.  11. 

1927.  Bretschnelder,  Karl  Gottlieb. 
Capita  Theologiae  ludaeorum  dogmaticae 
e  Flauii  losephi  Scriptis  coUecta  ...  . 
Yitebergae,  1812,  8o.  pp.  66.    H. 

1928.  Saadjali  {Lat.  Saadias)  Gaon,  Fajju- 
mi.  nunm  niJIDXn  13D,  Sepher  ha- 
Emunotk  ve-had-Deoth,  i.e.  "  Book  of  the  Doc- 
trines of  Religion  and  Philosophy." 

Written  in  Arabic  about  a.d.  933;  translated  into 
Hebrew  by  Judah  Ibn  Tabon  (or  Tibbon)  a.d.  1186, 
and  publ.  at  Constanlinople  1562,  4",  ff.  88.  (,BL.) 
Anotlier  edition,  BerliQ,  1789,  4".  Tlie  work  treats, 
among  otlier  things,  of  tlie  nature  of  the  soul,  the 
resurrection,  and  the  future  life.  Saadjah  rgects 
the  doctrine  of  transmigration. 

1929.  Piirst,  Julius.  Die  jiidischenReligions- 
philosophen  des  Mittelalters,  oder  Uebersetz- 
ungen  der  seit  dem  10.  Jahrhundert  verfassten 
Religionsphilosophieen.  ...  I«  Band.  Leip- 
zig, 1845,  16".  (32  sh.) 

Also  with  the  title :  — "  Emunot  we-De'ot  oder 
Glaubenslehren  und  Philosophie  von  Sa'adja  Fajju- 
mi,"  etc. 

1930.  Judali  hal-Ijevi  (Lat.  Ijevita), 
A.D.  1140.  ""iriD  Liber  Cosri  {or  Kuzari] 
continens  Colloquium  . . .  de  Religione,  habi- 
tam  ante  nongentos  Annos,  inter  Regem  Co- 
sareorum,  &  R.  Isaacum  Sangarum  Judasum; 
...  earn  col  legit  ...  et  in  Lingua  Arabica  ... 
descripsit  R.  Jehudah  Levita  ...;  ex  Arabica 
in  Linguam  Ilebraeam  . . .  transtulit  R.  Jehu- 
dah Aben  Tybbon  ...  .  Nunc  . . .  recensuit, 
Latina  Versione,  &  Notis  illustravit  Johan- 
nes Buxtorfius,  Fil.  . . .  Heb.  and  Lat.  Basi- 
leae,  1660,  4o.  pp.  (52),  455,  (29).    H. 

A  Spanish  translation,  by  Jac.  Abendana,  Amst. 
1663,  4».     For  many  other  editions  and  translations, 
•  see  Fiirst,  Bibl.  Jud.  II.  36-38.  — On  the  future  life, 
see  pp.  71-73. 

1931.  Moses  Ben  Maimon  (Lat.  Maimo- 
nides),  ^"gi/ptius,  often  called Rambam, 

1131-1205.  f]i)Pi  r\mD  or  Hpinn  i\ 

Mishneh  Tnrah  or  Jadh  ha-Chazal-ah,  "  The 
Two-fold  Law,"  or  ''The  Strong  I'land."  4 
vol.  Amst.  1702,  fol,     A. 

Numerous  editions.  The  fifth  treatise  in  the  first 
Book,  on  Repentance,  contains  much  relating  to  the 
future  life.  There  have  been  several  editions  and 
translations  of  this  part,  among  which  we  may  notice 
the  Latin  version  by  Robert  Clavering,  Oxon.  1705, 
40.    SL. 

1931*.  The  Main  Principles  of  the  Creed 

and  Ethics  of  the  Jews,  exhibited  in  Selec- 
tions from  the  Yad  Ilachazakah  of  Maimoni- 
des,  with  a  Literal  English  Translation,  Co- 
pious Illustrations  from  the  Talmud,  &c 

By  Hermann  Hedwig  Bernard  ...  .  Cam- 
bridge [Eng.],  1833,  8°.  pp.  xxxiii.,  359.  H. 
On  the  Life  hereafter,  see  pp.  293-313,  being  part 
of  the  treatise  on  Repentance.  —  For  editions  of 
Maimonides's  Discourse  on  the  Resurrection,  and  a 
treatise  by  Judah  Sahara  or  Zabara  on  the  same  sub- 
ject, see  Furst,  Bibl.  Jud.  II.  311-312.  Respecting 
the  doctrine  of  the  annihilation  of  the  wicked,  as 
held  by  him  and  other  Rabbies,  see  the  note  of  AV. 
Vorst  to  his  ed.  and  transl.  of  Maimonides  de  Fun- 
damentis  Legis,  Franeq.  1G84,  4o.  pp.  47,  48.    S. 

1931'>.  Broiiner,  Jean  Jacques.  De  la 
theologie  dogmatique  de  Maimonides, 
these  historique  et  theologique  ...  . 
Strasbourg,  1834,  4o.  pp.  43.    D. 

1932.  Sclieyer,  Sim.  B.  Das  psycholo- 
gische  System  des  Maimonides.  .-. ,  Nach 
den  Quellen  bearbeitet.  ^Frankfurt  a.  M., 
1845,  80.  pp.  vi.,  111.        ^ 

1933.  Joel,  M.  ...    Die  Religlonsphiloso- 
762 


phie  des  Mose  ben  Maimon  (Maimonides). 
. . .    Breslau,  1859,  4o.  pp.  49.    F. 

1934.  Moses  Ben  Nactiman  {Lat.  Nach.- 

mauidesj,  Gerundensis,  often  called  i^-am- 

ban,  1194-1260.     S^OJH  '^V^,  Shaar  hag- 

Gemul,  i.e.   "Gate  of  Retribution."     Naples, 

1490,  4o.  ff.  34.     BL.  —  Also  Ferrara,  1556,  4o. 

This  forms  the  30th  and  last  chapter  of  his  worlc 

entitled  Torath  ha-Adham,  i.e.  "The  Law  of  Man," 

publ.  at  Venice.in  1595,  4o  [BL.),  and  in  other  editions. 

1935.  Bacbja  or  Bechai  Ben  Asher,  E., 
fl.  A.D.  1291.  };2'Mi  \r\h\^,  Shulchan  Arba, 
i.e.  "The  Square  Table."  Hamburg,  1706, 
80.  ff.  49 ;  Wilna,  1818,  8",  etc. 

Fiirst  mentions  14  editions.  The  book  consists  of 
four  chapters,  the  first  three  of  which  give  directions 
concerning  the  usages  to  be  observed  at  meals  and 
feasts;  the  fourth  treats  of  the  resurrection,  and  de- 
scribes the  great  feast  of  the  righteous  in  the  world 
to  come.  On  the  Rabbinical  notions  concerning  this 
banquet,  at  which,  among  other  viands,  Behemoth 
and  Leviathan  are  to  be  served  up,  Moses  carving, 
see  Eisenmenger's  Entdecktes  Judenth.,  II.  872-889, 
Corrodi  8  Krit.  Gesch.  des  Chiliasmus,  I.  329-45,  Prof. 
Stuart  in  the  North  Amer.  Rev.  for  April/  1838, 
XLVI.  516-18,  and  the  dissertation  of  Bartolocci 
noticed  above.  No.  1868. 

1936.  Abraham  Bar  Cbasdal  or  Cbis- 
dai  {Lat.  Abraham  Levita),  11.  a.d.  1240. 
mSnn  ISDj  Sepker  hat-Tai)puach,  i.e. 
"  Book  of  the  Apple"  [of  Aristotle].  Venice, 
1519,  4o ;  Riva  di  Trento,  1562,  4o ;  Luneville, 
1804,  40. 

a  dialogue  translated  or  rewrought  from  the  Arabic, 
in  which  Aristotle  is  represented  as  conversing  on 
the  nature  and  immortality  at  the  soul.  For  a  Latin 
translation,  w  ith  notes,  by  J.  J.  Losius,  see  No.  1881, 

In  another  work  ascribed  by  some  to  Abraham  Bar 
Chasdai,  by  others  to  Judah  Charisi,  Sepher  halt- 
Nephcsh,  i.e.  "  Book  of  the  Soul,"  Gnlen  is  intro- 
duced in  a  similar  manner  as  discoursing  with  one 
of  his  disciples  concerning  the  soul.  A  Hebrew 
translation  (from  the  Arabic),  Venice,  1519,  4°,  et  al. 

1937.  Moses  de  Leon,  or  Ben  Shem 
Tobh,  11.  at  the  end  of  the  13th  cent, 
riDDnn  lySl  Nephesh  ha-CholJiviah.  "  Soul 
of  Wisdom."     Basel,  1608,  4°.  ff.  64.    BL. 

A  treatise  on  the  soul  of  man  and  its  state  after 
death,  the  resurrection,  etc. 

1938.  lievl  Ben  Gerson  (Lat.  Gersoni- 
des),  called  Ralbag,  oilierwise  Leo  de 

Bagnols,  1288-1370?  Dl^nniDnSDnDD, 
iSepher  Milchamoth  hash-S/iem,  i.e.  "  Book  of 
the  Wars  of  Jehovah."  Riva  di  Trento,  1560- 
61,  fol.  ff.  75. 

Part  I.,  in  14  chapters,  treats  of  the  immortality 
of  the  soul,  in  opposition  to  Averroes. 
1938*.  Joel,  M.  Lewi  ben  Gerson  (Gerso- 
nides)  als  Religionsphilosoph.  (Frankel's 
Monatschrift  f.  Gesch.  u.  Wissensch.  d. 
Judenthums,  1861,  X.  42-60,  93-111,  137- 
145,  297-312,  333-344,  and  1862,  XI.  20-31, 
65-75,101-114.)    H. 

1939.  Immanuel  Ben  Solomon,  Romi, 
after  1332.  ppr\}  nSDn  n"i:3nD,  Mach- 
bereth  hat-Topfieth  ve-ha-Edhen,  i.e.  "  Conjunc- 
tion of  [or  Composition  on]  Hell  and  Para- 
dise." Prague,  1613,  8o  {BL.);  Frankfurt  a. 
M.,  1713,  80;  Berlin,  1778,  8o.    BL. 

This  poem,  in  imitation  of  Dante,  is  also  contained 
in  his  ifachberoth  or  Mechabberoth,  i.e.  "  Composi- 
tions," of  which  it  forms  the  28th  Part.  Of  these 
there  have  been  several  eds. ;  the  last,  Berlin,  1796, 
40. 

1940.  Machir,   E.,  of  Toledo,  about  1350? 

r\p3{<,  Abhl^ath  Rokhel,  i.e.  "  Powders 

(Aromatics)  of  the  Merchant."  2d  ed,,  Rimini, 
1526,  40.  ff.  13.  ^/..  —  Venice,  1567,  80,  ff.  40; 
ibid.  1606,  80,  and  other  eds. 

A  Jewish  Eschatology,  in  three  Parts,  treating,  1. 
of  the  Times  of  the  Messiah,  the  Resurrection,  Judg- 
ment, etc. ;  2.  of  Paradise  and  Hell ;  3.  of  the  Oral 
Law,  etc.  There  is  a  Latin  translation  of  the  first 
Part  by  Ant,  Hulsius,  in  his  Thcologia  Judaica,  etc. 


S^n 


1941     SECT.  II.  E.  I.e.  (2.)  — DOCTRINE  OF  THE  LATER  JEWS.    (ORia.  authors.)     1962 


Bredae,  1653,  *<>.  For  extracts,  see  also  Spiegel's 
Avesta  (Genu,  trans),  I.  35-37.  According  to  Stein- 
schueider.  Jewish  Lit.,  p.  100,  this  work  is  really  not 
by  Machir,  but  by  Moses  de  Leon. 

1941.  Joseph  Albo,  R.,  about  1425.  "^30 
lyy'D^,  ^pJier  Ikkarim,  i.e.  "Book  of  Foun- 
dations," or  Fundamental  Principles  of  the 
Jewish  Religion.  Soncino,  1486,  fol.  ff.  107. 
BL. 

Albo  reduces  the  fundamental  principles  to  three : 
—  the  Being  of  God,  Revelation,  and  the  Keality  of 
Future  Rewards  and  Punishments.  —  Numerous  eds. 
have  been  published,  for  which  see  Fiirst's  Bihl. 
Judaica.  A  Latin  translation,  by  Gilb.  Genebrard, 
Paris,  1566,  8"  ;  German,  with  Introduction  and  Notes, 
by  W.  and  L.  Schlesinger,  5  Hefte,  Frankfurt  am 
Main,  1838-44,  8°. 

1942.  Pertscli,  Wolfg.  Heinr.  Friedr. 
Conspectus  Theologiae  Judaicae  ex  Libro 
Ilvkarini.     Jenae,  1720,  4o.  (8  sh.) 

1943.  Simeon  Ben  Zemach.  Duran,  R., 
called   Raslibaz,   d.    1444.      TSSl^    jjD, 

Maghen  Ahhotli,  i.e.  "  Shield  of  the  Fathers." 
The  third  Part  of  this  work,  publ.  at  Leghorn  in 
1785,  fol.  {BL.),  and  Leipzig,  1855,  8«,  treats  of  the 
resurrection. 

1944.  Isaac  Abarbanel,  or  Abravanel, 
/?.,  1437-1508.  njrDN  ti'N'l,  Rosh  Amanah, 
i.e.  "The  Head  (Chief  Articles)  of  Faith," 
Venice,  1545,  4o  (BL.);  Cremona,  1557,  4°; 
Altona,  1770,  4o. 

A  Latin  translation,  by  W.  H.  Vorst,  Amst.  1638, 
4°  (H.) ;  also  appended  to  his  edition  and  transla- 
tion of  Maiiiionidcs  de  Fiindamentis  Legis,  Frane- 
querae,  1684,  40.     (if.)     See  particularly  cap.  24. 

1945.  Joseph  Ibn  Jaclija,  R.,  1494-1539. 

*nN  TMMPi,  Torah  Or,  i.e. "  The  Law  is  Light." 
Bologna,  1538,  40.  ff.  36.  i?^.  — Also  Venice, 
1606,  40.  ff.  28.     BL. 

Treats  of  the  Last  Things. 

1946.  Moses  Cordovero  or  Corduero, 
R.y  1522-1570.  Tractatus  de  Aninui.  (C. 
Kuorr  von  Rosenroth's  Kabbala  Denudata,  I. 
ii.  100-149.)    //. 

1947.  Isaac  Lorla  or  Lnrla,  R.,  1534-72. 

. . .  Tractatus  . . .  de  Revolutionibus  Anima- 
rum  ...  ex  Operibus  R.  Jitzchak  Lorjensis 
Germani,  Cabbalistarum  Aquilae,  Latinitate 
donatus.  (C.  Knorr  von  Rosenroth's  Kabbala 
JDenudata,  II.  ii.  243-478.)    H. 

1948.  Moses  Romi.  py  n  ^'^^^,  Shaare  Gan 

Edhen,  i.e.  "Gates  of  the  Garden  of  Eden." 
Venice,  1589,  4°;  Lublin,  1597,  4o.  ff.  47.    BL. 
A  Cabbalistic  treatise  on  Paradise  and  Hell. 

1949.  Israel  Ben  Moses,  R.  Disputatio 
Cabbalistica  de  Anima  et  Opus  Rhythmicum 
R.  Abraham  Aben  Ezrae  de  Modis  quibus 
Hebraei  Legem  soleut  interpretari.  Verbum 
de  Verbo  expressum  e.xtulit  ...  Joseph  de 
Voysin.  [With  the  Hebrew  original.]  Ad- 
jectis  Commentariis  ex  Zohar  aliisque  Rab- 
binorum  Libris,  cum  lis,  quae  ex  Doctrina 
Platonis  convenere.  Parisiis,  1635,  80.  ff.  573. 
BL. 

The  notes  to  the  treatise  on  the  soul  occupy  ff.  168- 
573.  First  ed.  of  the  treatise  (in  Hebrew),  Lublin, 
1592, 4".    See  Furst,  Bill.  J%id.  II.  149. 

1950.  Abba  Ben  Solomon  Bnnzlau  or 
Bumsla,  R.  HDl^jn  *11D,  Sor  han-Ne- 
shamah,  i.e.  "Secret  of  the  Soiil."  Basel, 
1G09,  40.  ff.  22.  ^Z.— Also  Amst.  1652,  and 
1696,  40. 

A  work  on  the  sufferings  of  the  soul  in  the  grave, 
"  the  sepulchral  percussion,"  the  resurrection,  etc. 
On  the  strange  notion  of  the  beating  in  the  tomb  in- 
flicted by  the  Angel  of  Death,  see  Buxtorf's  Lex. 
Talm.  p.  698,  or  his  Synag.  Jud.  c.  49,  Eisenmengers 
Entdecktea  Jiidenthum.  I.  882,  883,  and  the  disserta- 
tion of  Grapius,  No.  1876,  above. 

1951.  Aaron    Samuel,    R.     D1X   flDiyj, 


Nishmath  Jdham,  i.e.  "Breath  (or  Soul)  of 
Man."  Hanau,  1617,  4o.  ff.  46.  — Also  Wil- 
mersdorf,  1732,  40. 

A  treatise  on  the  soul,  future  rewards  and  punish- 
ments, etc. 

1952.  Samuel  da  Silva.  Tratado  da  im- 
mortalidade  da  alma,  em  que  tambem  se  mos- 
tra  a  ignorancia  de  certo  contrariador  [i.e. 
Uriel  Acosta]  de  nosso  tempo  que  entre  outros 
muytos  erros  deu  neste  delirio  ter  para  si  et 
publicar  que  a  alma  de  honiem  acaba  justa- 
mente  com  o  corpo.     Amst.  5383  [1623],  8°. 

1953.  Acosta,  or  da  Costa,  Uriel  (originally 
Gabriel).  Exam  on  das  tradi^oems  Phariseas 
conferidas  com  a  Ley  escrita,  por  Vriel  jurista 
Hebreo,  com  reposta  k  hum  Semuel  da  Silva 
...    .     Amsterdam,  5884  [1624],  80. 

See  Bayle,  s.  v.,  and  Herni.  JilUuek,  Uriel  Acosta's 
Leben  und  Lehre,  Zeibst,  1847,  8". 

1954.  Manasseli  Ben  Israel,  R.     Be  Re- 

surrectione  Mortuorum  Libri  tres,  quibus 
Animae  Immortalitas  et  Corporis  Resurrectio 
contra  Zaducaeos  comprobatur;  ...  deque 
Judicio  extreme,  et  Mundi  Instauratione 
agitur.  Amst.  1636,  80.  pp.  346.  BL.  —  AIbo 
Groningae,  1676,  12o. 

Alsoiu  Spanish,  Amst.  1636,  ]2»,  ff.  187.  — "Argu- 
tils  quam  historiis  notabilior." — Bottcher. 

1955.  D"n  riDiyj  "<£)D,  Sepher  JVishmath 

Chajjim,  i.e.  "  Book  of  the  Breath  of  Life." 
Amsterdam,  1651,  4°.  ff.  (8),  174,  (2).    H. 

On  the  Nature,  Origin,  and  Immortality  of  the 
Soul,  in  four  Books. 

1956.  Mendelssolin,  Moses.  Phadon  oder 
iiber  die  Un.sterblichkeit  der  Seele.  6*  Aufl., 
herausgegeben  und  niit  einer  Einleitung  ver- 
sehen  von  David  Friedlander.  Berlin,  (1767, 
8,  9.  76,  1814,)  1821,  8°.  pp.  xl.,  246.  H.  —  l^ 
Aufl.,  ibid.  1856,  I60. 

A  Dutch  translation,  's  Hage,  1769,  8".  —  French, 
by  G.  A.  Junker,  Paris,  1772,  8<>,  4*  ed.  Reutlingen, 
1789,  120;  b^  a.  Burja,  Berlin,  1785,  80 ;  from  the  6th 
ed.,  by  L.  Hiiussmann,  Paris,  1830,  S'^.  — Danish, 
Copenhagen,  1779,  8".  —  English,  by  Charles  Cullen, 
London,  1789,  8";  another  translation  in  the  U.  S. 
Mag.  and  Dem.  Review  for  Jan.,  Feb.,  and  March, 
1S58;  Vol.  XXII.  It  has  also  been  tran.slated  into 
Italian,  Polish,  Russian,  Hungarian,  and  Hebrew, 

1957.  Schreiben  an  den   Ilerrn  Diaconus 

Lavater  zu  ZUrich.  Berlin  und  Stettin,  1770, 
sm,  80.  pp.  32.    H. 

1958.  Abhandlung  von  der  Unkorperlich- 

keit  der  menschlichen  Seele.  Izt  zum  ersten- 
mal  zum  Druck  befordert.  "Wien,  1785,  sm. 
80.  pp.51.    H. 

1959.  Kurze  Abhandlung  von  der  Unsterb- 

lichkeit  der  Seele,  aus  dem  Ebraischen  liber- 
setzt  von  H.  T.  Berlin  und  Stettin,  1787,  sm. 
80.  pp.  34+.    H. 

1960.  Mises,  Jehuda   Loeb.    flDXH    flXJp, 

Kinath  Jia-Emeth,  i.e.  "Zeal  for  the  Truth." 
Vienna,  1828,  80.     BL. 

On  the  immortality  of  the  soul,  with  an  appendix 
on  demonology,  etc. 

1961.  [Frankel,  Benjamin].  The  Glory  of 
Eternity,  treating  of  the  Immortality  and 
Perpetual  Peace  of  the  Soul,  proved  on  the 
most  Incontestible  Evidence  of  Scripture  and 
Tradition,  with  Full  Illustrations  of  the  Va- 
rious Opinions  on  the  same  Subject.  By  Dr. 
Benjamin  Franklin,  Author  of  "The  Relation 
between  the  King  and  the  People."  Heb. 
and  Eng.  London,  5596  [1836],  8°.  pp.  xix., 
38  +.     ff. 

1962.  Pliilippson,  Ludw.  Siloah.  Eine 
Auswahl  von  Predigten  nebst  sechs  Betrach- 
tungen  iiber  die  Unsterblichkeit  der  Seele.  . . . 
3e    Sammlung.    Leipzig,  1859,  8<».  pp.    viii., 


763 


1963 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


1983 


2.  Mohammedans. 


For  the  literature,  see  Grasse,  Lehrb.  einer  allg. 
LiterUrgesch.,  II.  i.  308-325,  Dresd.  1839,  8". 

i963.  Motiammetl,  fl.  a.d.  622,  Alcorani 
Textns  universus  ex  correctioribus  Arabum 
Exemplaribus  summa  Fide  . . .  descriptus,  ea- 
demque  Fide  ...  ex  Arabico  Idiomate  in  La- 
tinum  translatus ;  appositis  unicuique  Capiti 
Notis,  atqiie  Refutatione.  His  omnibus  prae- 
missiis  est  Prodromus  ad  Refutationem  Alco- 
rani ...  Auctore  Lud.  Marraccio  ...  .  2 torn. 
Patavii,  1698,  fol.    A. 

The  Prodromus  was  publ.  separately,  Rome.  1691, 
12°.  (A.)— The  most  convenient  modern  edition  of  the 
Koran  is  that  by  G.  Flugel,  "  Editio  stereotypa  ter- 
tium  emendata,"  Lipsiae,  1858,  4". 

i.964.  The   Koran,   commonly  called   the 

Alcoran  of  Mohammed,  translated  . . .  from 
the  Original  Arabic;  with  explanatory  Notes, 
taken  from  the  most  approved  Commentators. 
To  which  is  prefixed  a  Preliminary  Discourse. 
By  George  Sale  ...  .  London,  1734,  i°.  pp. 
ix.,  187,  508  +.    H. 

Often  reprinted.  The  Preliminary  Discourse  is 
bigbly  valuable.  —  There  is  a  new  translation  of  the 
Koran,  in  which  the  Suras  are  arranged  iu  chronolo- 
gical order,  with  an  Introduction  and  Xotes,  by  the 
Rev.  J.  M.  Rodwell,  London,  1861,  8o.    H. 

1965.  Selections  from  the  JK^ur-fin,  com- 
monly called,  in  England,  the  Koran;  with 
an  interwoven  Commentary ;  translated  from 
the  Arabic,  methodically  arranged,  and  illus- 
trated by  Notes,  chiefly  from  Sale's  Edition : 
to  which  is  prefixed  an  Introduction,  taken 
from  Sale's  Preliminary  Discourse,  with  Cor- 
rections and  Additions:  by  Edward  William 
Lane  ...  .  London,  1843,  8o.  pp.  vii.,  317. 
BA. 

On    the   Resurrection,   Judgment,    Paradise   and 
t  Hell,  see  pp.  289-312. 

1966.  Weil,  Gustav.  Historisch-kritische 
Einleitung  iu  den  Koran.  . . .  Bielefeld, 
1844,  IG".  pp.  xxi.,  121.    B.,  D. 

1967.  ]Vdldel£e,Theodor.  Geschichte  des 
Qorans.  Preisschrift.  Gottingen,  1860,  S". 
pp.  xxxii.,  359. 

1968.  Avlcenna  (corrupted  from  the  Arab. 
Iton  Sin&),  98(X-1037.  Compendium  de 
Anima.  Liber  Machad  I  de  Dispositione  seu 
Loco  ad  quern  revertitur  Homo,  vel  Anima 
ejus  post  Mortem;  ubi  inter  caetera  etiam  de 
Kesurrectiono  Corporis  et  ejus  Materia  dis- 
serit.  Aphorismi  XLVIII  de  Anima.  ... 
[Translated  from  the  Arabic,  with  notes,  by 
Andr.  Alpagus.J    Ven'etiis,  1546,  4°.    BM. 

1969.  Averroes  (corrupted  from  the  Armb. 
Iton  Roslid),  fl.  a.d.  1160.     See  No.  15. 

"  Ex  Arabibus  [viz.  writers  on  the  immortality  of 
the  soul]  Averroes  in  3.  de  Anima,  cujus  argumenta 
examinat  Gomesius  Pereira  p.  663  seqq.  Margaritas. 
De  Arabum  seutentia  conferendus  Abraham  Ecchel- 
lensis  in  Historia  Arabum  f.  228  seq.  Et  Ibn  Tophail 
Philosbphus  airoSiSaKTOs  editus  ab  Ed.  Pocokio 
[Oxon.  (1672,)  1700,  4")  p.  119,  120  seq.,  138.'— Fabric. 

A  copious  analysis  of  the  remarkable  work  of  Abfl 
Bekr  Ibn  Tofail  above  referred  to  may  be  found  in 
Brucker's  Hist.  Crit.  Philos.,  III.  176-198.    H. 

1969a.  [-Weli-ed-din  Mohammed  Ben 
Atodallali  el-Kliatito,  a.d.  1336].  Mish- 
ckt-ul-Mas'dbih'  or  a  Collection  of  the  most 
Authentic  Traditions  regarding  the  Actions 
and  Sayings  of  Muh'ammed  ...  .  Translated 
from  the  Original  Arabic,  by  Capt.  A.  N. 
Matthews  ...  .  2  vol.  Calcutta,  1809-10, 4o. 
A.,  AB. 

See  particularly  Book  XXIII.,  Vol.  II.  pp.  539-642, 
for  the  Mohammedan  eschatology.  This  work  is  a 
recen.sion  of  the  MasAhlh  of  Hosein  Ben  Jlesud  el- 
Beghewi  (or  al-Baghawi),  who  died  a.d.  1122  (al. 
1116). 


1970.  Pocock,  Edward.  . , 
1654.     See  No.  1866.  note. 
764 


Porta  Mosis,  etc. 


See  also  his  Specimen  Hist.  Arabum,  1650,  4°,  pp. 
134,  135,  256-261,  290-293  (extract  from  Al-Ghazali). 
H. 

1971.  Hertoelot,  Barthelemy  d'.  Bibliotheque 
Orientale  ...  .  (1st  ed.,  Paris,  1697,  fol.)  4 
tom.     La  Haye,  1777-79,  4".     H. 

See  the  articles  Adhab  ad  Cabr,  "  the  punishment 
in  the  grave  ;"  Barzakh,  "  the  intermediate  state  ;- 
Araf,  a  kind  of  purgatory  or  limbo;  Gehennem, 
'Hell;"  Gennah,  "Paradise;"  and  Akhrat,  "the 
future  life." 

1972.  Reland,  Adrianus.  De  Religione  Mo- 
hammedica  Libri  duo.  Quorum  prior  exhibet 
Compendium  Theologiae  Mohammedicae,  ex 
Codice  Manuscripto  Arabice  editum,  Latin© 
versum,  &  Notis  illustratum.  Posterior  ex- 
aminat nonnulla,  quae  falso  Mohammedania 
tribuuntur.  Ultrajecti,  1705,  8".  pp.  (32), 
188,  (28).    H.  —  Ibid.  1717,  8°. 

A  German  translation,  Hannover,  1716,  8°;  French 
(a  miserable  travesty),  La  Haye,  1721,  12° ;  English, 
in  "Four  Treatises  concerning  ..  the  Mahomet- 
ans,' Loud.  1712,  80.    H. 

1973.  Liudovicl,  Carl  Giinther.  Dissertatio 
de  Paradiso  Mohammedano.  Lipsiae,  1720, 
4°. 

1974.  Mill,  David.  Dissertationes  selectae 
...  .  Curis  secundis, novisque  Dissertationi- 
bus,  Orationibus,  et  Miscellaneis  Oientalibus 
auctae.     Lugduni    Batavorum,   (1724,)  1743, 


4°.  pp.  (18),  621,  147.    H. 
S(    ~"      ----- 


ee  Diss.  I.  "  De  Mohammedi.smo  ante  Mohamme- 
dem,'  pp.  3-124,  particularly  cc.  53-()4;  also  "  Oratio 
Inauguralis  [a.d.  1718]  de  Mohanimedanisnio  e  vete- 
rum  Hebraeorum  Scriptis  magna  ex  Parte  composite," 
pp,  1-26  of  the  Appendix  to  the  volume. 

1975.  Brncker,  Jac.  De  Philosophia  Sara- 
cenorum.  (In  his  Hist.  Crit.  Fhilos.,  1742, 
etc.  40,  III.  3-240,  and  VI.  469-498.)    H. 

1975*.  Pastoret,  C.  E.  J.  P.,  Marquis  de. 
Zoroastre,  etc.    1786.     See  No.  1275». 

1976.  Mouradja  d'Olisson,  Ignace.  Ta- 
bleau general  de  I'empire  Othoman  ...  .  7 
tom.    Paris,  1788-1824,  80.    H. 

On  the  Mohammedan  notions  concerning  the  future 
life,  see  I.  136-151.  The  first  part  of  M.  d'Ohsson's 
work  was  transl.  into  German,  with  valuable  addi- 
tions, by  C.  D.  Beck,  Leipz.  178&-93,  8o. 

1977.  Clttdliis,  Herm.  Heimart.  Muham- 
meds  Religion  aus  dem  Koran  dargelegt, 
erlautert  und  beurtheilt.  Altona,  1809,  So. 
2i  th. 

1978.  [Mills,  Charles].  An  History  of  Mu, 
hammedanism  ...  .  London,  1817,  8o.  pp 
xix.,  409.    H. 

See  particularly  pp.  278-286. 

1979.  Garcin  de  Tassy,  Joseph  Hfiliodore. 
Doctrines  et  devoirs  de  la  religion  musulmane, 
tires  du  Coran,  suivis  de  I'Eucologe  musul- 
man;  traduit  de  I'arabe.  2*  ed.  Paris,  (1826?) 

1840,  180. 

Also  appended  to  his  edition  of  Savary's  French 
translation  of  the  Koran. 

1980.  Geiger,  Abraham.  Was  hat  Mohammed 
aus  dem  Judenthume  ausgenommen?  Eine 
. . .  gekronte  Preisschrift.  . . .  Bonn,  1833,  8o. 
pp.  vi.,  215.    D. 

The  best  work  on  the  subject.  On  the  future  life, 
see  pp.  47-49,  66-80. 

1981.  Taylor,  William  Cooke.  The  History 
of  3Iohammedanism  and  its  Sects.  London, 
1834,  120.  — 3d  ed.,  ibid.  1851, 16o.  pp.  xii.,302. 

A  German  translation,  Leipzig,  1837, 8o. 

1982.  Dollinger,  Joh.  Jos.  Ign.  Muham- 
med's  Religion  nach  ihrer  inneren  Entwicke- 
lung  und  ihrem  Einflusse  auf  das  Leben  der 
Volker.  . . .    Regensburg,  1838,  4o.  pp.  147. 

1983.  "Weil,  Gustav.  Mohammed  der  Prophet, 
scin  Leben  und  seine  Lehre.  Aus  handschrift- 
lichen  Quellen  und  dem  Koran  geschopft  und 
dargestellt  ...  .  Stuttgart,  1843,  8o.  pp, 
xxxviii.,  450,  (5).    F. 


1984 


SECT.  II.    E.  3.  — BELIEF  OF  THE  ISMAILIS,  DRUZES,  SUFIS,  etc.        1992d 


1984.  Weil,  Gustav.  Biblische  Legenden  der 
Museliniiuner.  Aus  anibischen  Quellen  zu- 
sammengetrageu  urd  iiiit  jiidischen  Sagen 
verglichen  ...  .  Frankfurt  a.  M.,  1845,  8o, 
pp.  vi,,  298.    D. 

1985.  The  Bible,  the  Koran,  and  the  Tal- 
mud; or.  Biblical  Legends  of  the  Mussul- 
mans, compiled  from  Arabic  Sources,  and 
compared  with  Jewish  Traditions.  . . .  Trans- 
lated from  the  German,  with  Occasional  Notes. 
London,  1846,  12o.  pp.  xvii.,  231.     H. 

Fop  a  descviptioa  of  the  last  judgment,  see  pp. 
212-215  ;  of  hull,  pp.  222-226. 

1985a.  Sclimdlders,  Auguste.  Essai  sur  leg 
ecoles  philosopliiques  chez  les  Arabes,  et  no- 
tamment  sur  la  doctrine  d'Algazzali  [a.d. 
1058-1111]  ...  .  Paris,  1842,  S".  pp.  xv.,  254, 
and  (Arabic  text)  64.    A. 

Comp.  Edinh.  Rev.  LXXXV.  8*0-358,  where  this  is 
pronounced  "an  admirable  work."  See,  further,  an 
essay  by  Pallia  in  the  Mim.  del' Acad,  des  Set.  mor. 
et  pol.,  Savants  etrangers,  I.  154-193  {H.),  and  Rich. 
Gosche,  Ueber  Ghazzdia  Leben  uiid  Werke,  in  the 
Abhandl.  d.  k.  Akad.  d.  Wiss.  zii  Berlin,  1858,  li.  pp. 
23^-311  (H.),  also  publ.  separately.  Munk.  in  the 
work  referred  to  below,  corrects  gome  mistakes  of 
Schmolders. 

1985'>.  lien  an,  (Joseph)  Ernest.  Averroes  et 
I'Averroisme  Essai  historique.  Paris,  1852, 
So.  pp.  xii.,  367.  //.  —  2e  ed.,  revue  et  aug- 
mentee.  Ibid.  1860,  8°.  pp.  xvi.,  486.     B. 

An  important  work.     Ch.  iii.  of  Part  If.   give.'?   a 
full  account  of  the  opinions  of  Pomponatius,  Cromo- 
nini,  and  other  sceptical  teachers  of  the  school  of 
Padua. 
19850.  Macbride,  John  David.    The  Moham- 
medan Keligiou   explained:   with  an   Intro- 
ductory Sketch  of  its  Progress,  and  Sugges- 
tions for  its  Confutation.    London,  1857,  8o. 
pp.  iii.,  224.     JB. 

On  the  state  after  death,  see  pp.  130-134. 

1986.  Mulr,  William.  The  Life  of  Mahomet, 
and  History  of  Islam,  to  the  Era  of  the  He- 
gira.  With  Introductory  Chapters  on  the 
Original  Sources  for  the  Biography  of  Ma- 
homet, and  on  the  Pre-Islamite  History  of 
Arabia.    4  vol.  London,  1858-01,  8".     H. 

On  the  Paradise  and  Hell  of  Mahomet,  see  II.  141- 
145. 
1986».  Munk,  Salomon.    Melanges  de  philo- 
sophiejuive  ot  arabe.     185U.    'See  No.  lyiT**. 

1987.  Arnold,  John  Muehleisen.  Ishmael; 
or,  A  Natural  History  of  Islamism,  and  its 
Relation  to  Christianity.  ...  London,  1859, 
80.  pp.  viii.,  524.    H. 


3.  Ismailis,  Nusairis,  Dmzes,  Sufis. 

987».  Rousseau,  Jean  Bapt.  Louis  Jacques. 
Memoire  sur  les  Ismaelis  et  les  Nosairis  de 
Syrie  ...  .  — Extrait  d'un  livre  qui  contient 
la  doctrine  des  Ismaelis  ...  .  (Malte-Brun's 
Jnnales  des  Voyages,  1811,  8°,  XIV.  271-303, 
and  1812,  XVIII.  22-2-249.)     H. 

See  particularly  XVIII.  236-237  (on  paradise),  245- 

249.      A   German  translation,   with   notes   by   P.  J. 

Bruns,  in  Staudlin  and  Tzschirner's  Archiv  /.  Kir- 

chengesch.,  II.  ii.  249-306.    Z>. 

987'>.  Graliam,  James  William.    A  Treatise 

uu  Sufiism,  or  Muhomedau   Mysticism.  ... 


(Transactions  of  the  Lit.  Soc.  of  Bombay,  I. 
89-119,  Loud.  1819, 4o.)    A. 

19870.  Tlioluclc,  Friedr.  Au^,  st  Gotttreu 
(Lat.  Deofidusj.  Ssufismus  sive  Theosophia 
Persarum  pantheistica  ...  .  Berolini,  1821, 
So.  pp.  xii.,  331.    H. 

1987^.  Bliithensammlung  aus  der  Morgen- 

laudischeu  Mystik  nebst  einer  Einleitung 
liber  Mystik  uberhaupt  und  Morgenlandi-sche 
insbesondere  ...  .  Berlin,  1825,  8o.  pp.  vi., 
327.    H. 

1988.  Silvestre  de  Sacy,  Antoine  Isaac, 
Baron.  Expose  de  la  religion  des  Druzes, 
tire  des  livres  religieux  de  cette  secte,  et 
precede  d'uue  Introduction  et  de  la  vie  du 
Khalife  Hakem-Biamr-AUah.  ...  2  torn. 
Paris,  1838,  8o.  pp.  viii.,  dxvii.,  234,  708.    H. 

On  the  doctrine  of  two  souls,  and  of  transmigra- 
tion, see  II.  407-450;  on  the  last  judgment,  resurrec- 
tion, and  retribution,  see  II.  595-«i45. 

1989.  Wolff,  Philipp.  Die  Drusen  und  ihre 
Vorlaufer.     Leipzig,  1845,  8o.  (30^  sh.) 

1989*.  Salisbury,  Edward  Elbridge.  Trans- 
lation of  two  Unpublished  Arabic  Documents, 
relating  to  the  Doctrines  of  the  Isma'ilis  and 
other  Batinian  Sects,  with  an  Introduction 
and  Notes.  (Journal  of  the  Amer.  Or.  Soc, 
1851,  IL  257-324.)     H. 

1990.  Cliur chill,  Charles  Henry.  Mount 
Lebanon  a  Ten  Years'  Residence  from  1842  to 
1852  Describing  the  Manners,  Customs,  and 
Religion  of  its  Inhabitants  with  a  full  & 
correct  Account  of  the  Druse  Religion  ...  . 
3  vol.  London,  1853,  So.  .B.I.  — 2d  ed.,  ibid. 
1853,80.    H. 

1991.  Cbasseaud,  Geo.  Washington.  The 
Druses  of  the  Lebanon:  their  Manners,  Cu.s- 
toms,  and  History.  With  a  Translation  of 
their  Religious  Code.  ...  London,  1855,  So. 
pp.  XV.,  422.     Z>. 

The  translatiou  of  the  Religious  Code  of  the  Druzes 
occupies  pp.  389-422. 

1992.  Wortabet,  John.  Researches  into  the 
Religions  of  Syria:  or,  Sketches,  Historical 
and  Doctrinal,  of  its  Religious  Sects.  Drawn 
from  Original  Sources.  ...  London,  I860,  So. 
pp.  ix.,  422  +.     H. 

On  the  belief   of  the  Druzes  in  transmigration, 
future  rewards  and  punishments,  etc.  see  pp.  307-309, 
322-327 ;   on  that  of  the  Nusairiyeh  or  Ansayrians, 
pp.  348,  349. 
1992a.  Lyde,   Samuel.    The    Asian    Mystery. 
Illustrated  in  the  History,  Religion  and  Pre- 
sent State  of  the  Ansaireeh   or   Nusairis  of 
Syria.  ...    London,  1860,  So.  pp.  309. 

See  the  review  by  C.   H.   Brigham  in  the  North 
Amer.  Rev.  XCIII.  342-366. 
1992i>.  Aucapitaine,  Henri,  Baron.    I^tude 
sur  les  Druzes.     (.Malte-Brun's  Nouvelles  An- 
nates des  Voyages  Fevrier  1862,  pp.  135-156.) 
H. 
1992c.  Fleiscber,  Heinr.  Leberecht.    Ueber 
die   farbigen   Lichterscheinungen   der  Sufi's. 
(Zeitschrift  der  D.  M.  Gesellschaft,  1862,  XVI. 
235-241.)     H. 
1992'!.  Trumpp,  Ernest.    Einige  Bemerkun- 
gen  liber  den  Sufismus.    (Zeitschrift  der  D. 
M.  Gesellschaft,  1862,  XVI.  241-245.)    H. 


49 


765 


1993 


CLASS  III.— DESTINY  OF  THE  SOUL. 


20099 


SECT.  III.  — DOCTRINE  CONCERNING  THE  SOUL  AND  THE   FUTURE 
LIFE  IN  CHRISTIAN  THEOLOGY. 

A.  — COMPREHENSIVE  WORKS;  ESCHATOLOGY;  BIBLICAL  PSYCHOLOGY. 


1.  Comprehensive  Works  j  Esohatology. 

Note.  —  Works  on  the  Second  Advent  of  Christ  and 
the  Millennium  are  for  the  most  part  omitted. 

1993.  MarcelluS)  Christophorus,  Ahp.  of 
Corfu.  Universalis  de  Anima  Traditionis 
Opus.    [Venice,  1508,]  fol. 

1994.  Binsfeld,  Peter.  Liber  receptarum  in 
Tlieologia  Sententiarum  de  Animarum  Con- 
ditione  post  banc  Vitam  ...  .  Coloniae, 
1595,  S". 

1995.  Dasser,  F.  De  Immortalitate  Animae 
scholastica.    [Diss.]     Tiguri,  1606, 4o. 

1996.  Beausobre,  Isaac  de.  Ilistoire  cri- 
tique de  Manicbee  et  du  Manicbeisme.  ...  2 
torn.    Amsterdam,  1734-39, 40.     H. 

Vol.  II.  contains  much  curious  matter  on  the 
opinions  of  the  Manichseans  and  others  conccrniug 
the  nature,  origia,  and  destiny  of  the  soul. 

1997.  Schmld,  Cbristian  Friedr.  Origines 
Dogmatum  de  Rebus  Ultimis.  Vitebergae, 
1774,40.  2gr. 

1998.  [Corrodi,  Heinr.].  Von  der  Ueberein- 
stimmung  der  irrigen  Vorstellungen  der 
Christen  mit  den  fanatiscben  Ideen  der  Juden. 
(In  tbe  lieytrdge  zur  Befurd.  des  vernunftl. 
DenJcens,  etc.  1780, 1.  44-75.)    F. 

See  particularly  pp.  58-61. 

1999.  Cramer,  Job.  Andr.  Ueber  die  Lebr- 
meinungen  der  scbolastiscben  Tbeologie  in 
ibrem  zweyten  Zeitalter  vom  Zustande  der 
Menschen  nacb  dem  Tode  und  von  den  vier 
letzten  Dingen.  (In  bis  Fortsetzung  zu  Bos- 
suet's  Einl.  in  die  Gesch.  der  Welt,  etc.  VII. 
770-790,  Leipz.  1786,  8o.)     H. 

1999».  Fliigge,  Cbristian  Wilb.  1794-1800. 
See  No.  553, 

2000.  Kell,  Carl  August  Gottlieb  (Lat.  Tbeo- 
pbilus).  De  Partibus  Ilominis  [according  to 
tbe  earlier  Cbristian  Fatbers].  —  Haeretico- 
rum  de  eadem  Re  Sententiae.  [About  1799.] 
(Comm.  VIII.  and  IX.  of  his  Commentationes 
de  Doct.  Vet.  Eccles.,  etc.  —  Also  in  bis  Opusc. 
Acad.,  Lips.  1821,  8°,  pp.  618-647.)    H. 

2001.  Beck,  Christian  Daniel.  Commentarii 
historici  Decretorum  Religionis  Cbristianae 
et  Formulae  Lutberiae  ...  .  Lipsiae,  1801» 
8o.  ff.  8,  pp.  943.     H. 

See  pp.  830-915,  "  De  futura  quae  speranda  est  vita 
atque  sorte,"  for  very  copious  references  to  the  lite- 
rature of  the  subject. 
2001a.  Breisclineider,  Karl  Gottlieb.    Sys- 
tematiscbe  Entwickelung,  etc.  1805,  4fi  Aufl., 
1841.     See  No.  556. 

2002.  Guericke,  Heinr.  Ernst  Ferd.  De 
Scbolae  Alexandrinae  Catecbeticae  Tbeologia. 
. . .    Halis  Saxonum,  1825,  h°.  pp.  viii.,  456.  D. 

2003.  Olsliausen,  Ilerm.  ...  Antiquissimo- 
rum  Ecclesiae  Graecae  Patrum  de  Immorta- 
litate Animae  Sententiae  recensentur.  [Eas- 
ter Progr.— Konigfeberg,  1827,]  4o.  pp.  23. 

Also  in  his  Opuacula  TJieol.,  pp.  165-184.  (D.) 
Reviewed  by  Carl  Ullmann  in  the  Theol.  Stud,  und 
Krit.,  1828,  pp.  425-437.  For  a  translation  of  Ull- 
niann"s  {not  "Vhlema.nti's")  article,  see  the  Amer. 
Sibl.  Repos.  for  Oct.  1837 ;  X.  411-419.    H. 

2004.  Matter,  Jacques.  Histoire  critique  du 
Gnosticisme,  et  de  son  influence  sur  les  sectes 
religieuses  et  pbilosopbiques  des  six  premiers 

766 


sifecles  de  I'ere  chretienne.  ...  2*  M.,  revue 
et  augment6e.  3  torn.  Strasbourg,.  (1828.) 
1843-44,80.    H. 

2005.  Burckliardt,  Leonard  l5mile.  Lea 
Nazoreens  ou  Mandai-Jabia  (Disciples  de 
Jean),  appeles  ordinairement  Zabiens  et  Chre- 
tiens de  St.  Jean  (Baptists),  secte  gnostique. 
These  de  tbeologie  bistorique  ...  .  Stras- 
bourg, 1840,  So.  pp.  114  +.    D. 

For  the  notions  of  this  sect  concerning  the  future 

life,  see  pp.  40,  41,  105.  106.    Though  the  Jlendaites 

borrowed  from  both  Judaism  and  Christianity,  they 

are   not   to   be   regarded  as  Christians,  and  do  not 

strictly  belong  under  the  present  Section.    See  the 

gre:it    work    of   Chwol.sohn,'  Die  Ssahier   und    der 

Ssabismu^,  2  Bde.,  St.  Petersb.  1856,  fto.    (ff.)    xhey 

are  to  be  carefully  distinguished  from  tbe  Sabians  of 

Hari-an,  whose  notions  about  the  soul  are  described 

by  Chwolsohn,  ibid.  I.  772-779. 

2005».  Ritter,  Heinrich.  Gescbicbtedercbrist- 

lidienPbilosophie.  4Tbeile.  Hamburg,  1841- 

45,80.     H. 

Also  with  the  title :  —  "  Geschichte  der  Philosophic 
. . .    Ve'-VIlI"  Theil." 

2006.  Maury,  Louis  Ferd.  Alfred.    Essai  sur 
les    legendes    pieuses    du    moyen-fi,ge    ... 
Paris,  1843,  8».  pp.  xxiv.,  305.    H. 

On  the  gross  conceptions  prevalent  in  the  middle 
ages  concerning  the  last  judgment,  paradise,  and 
hell,  the  nature  of  the  soul,  etc.,  see  pp.  77-88, 124- 
128,  137. 

2007.  Duncker,  Ludw.  Apologetarum  se- 
cundi  Saeculi  de  essentialibus  Katurae  hu- 
nianae  Partibus  Placita.  2  pt.  Gottiugae, 
1844-50,  40. 

2007».  Piper,   Ferd.    Mythologie  der  christ- 
liclien  Kunst.    2  Abtb.    Weimar,  1847-51, 8«. 
//. 
2007*'.  Menzel,  Wolfgang.    Christlicbe  Sym- 
bolik.    2Tlieile.    Regensburg,  I864„8o.    H. 
See  the  articles  Avferstehtmg,  Ghristns,  Fege/euer, 
Henoch,  Himmel,  HoUe,  Paradies,  Seele,  Tod. 

2008.  Wiggers,  Gust.  Friedr.  Schicksale 
der  augustiniscben  Antbropologie  von  der 
Verdammung  des  Semipelagianismus  auf  den 
Synoden  zu  Orange  und  Valence  529  bis  zur 
Reaction  des  Monchs  Gottschalk  fiir  den 
Augustinisraus.  (Zeitschriftf.d.  hist.  Theol., 
1854,  XXIV.  3-42;  1855,  XXV.  268-324;  1857, 
XXVII.  163-263;  and  1859,  XXIX.  471-591.) 
H. 

2008*.  Ritter,  Heinrich.  Die  christlicbe  Phi- 
losopbie  nach  ibrem  Begriff,  ihren  aussern 
Verhaltnissen  und  in  ibrer  Geschichte  bi« 
auf  die  neuesten  Zeiten.  2  Bde.  Gottingen, 
1858-59,80.    H. 

2009.  Huber,  Job.  Die  Pbilosophie  der  Kir- 
ch en  vater  ...•  .  Miincben,  1859,  8o.  pp.  xii., 
362  +.    H. 

2009*.  Stockl,  Albert.  Geschichte  der  Pbilo- 
sophie der  patristiscben  Zeit  mit  specieller 
Hervorbebung  der  durch  sie  bedingten  specu- 
lativen  Antbropologie  ...  .  Wtirzburg,  1859, 
large  8o.  pp.  xxvi.,  534.    D. 

Forming  Bd.  II.  of  his  "Die  speculative  Lehre 
vom  Menschen  und  ihre  Geschichte,"  to  be  completed 
in  four  volumes. 

For  the  history  of  the  subject,  see,  further, 
the  titles  and  references  at  the  beginning  of 
Class  III.  Sect.  I.,  and  also  the  following:  — 
No.  52,  Cud^wortli;  91,  Layton;  211, 
Priestley;  2012b,  Doucin;  2114.  Dod- 
well;  2115,  Cliisliull;  2116,  Clarke; 


2010 


SECT.  III.    A.  — CHRISTIAN   DOCTRINE.— CiASij^i   W0BK8. 


2020 


2119,  Milles ;  2123,  2125-2129,  Dodwell, 
Pitts,  ami  Cliishull ;  2182,  Cotta  j  22»>u, 
Bretsclmeider  ;  2330,  Hastings ;  2332, 

Martin.  The  geueral  histories  of  Lhristiau 
doctrines  may  also  be  consulted,  particularly 
those  of  Munscher,  Handbuch,  4  Bde.  (1797) 
1802-09,  and  Lehrbuch,  3d  ed.  by  Von  Colin, 
Hupfeld,  and  Neudecker,  3  Bde.  1832-38; 
Baumgarten-Crusius,  Lehrbuch,  2  Bde.  1832, 
and  Compendium  (Vol.  II.  ed.  by  Hase),  2 
Bde.  1840-46;  and  Hagenbach,  Lehrbuch,  4th 
ed.  1857,  translJition  revised  with  valuable  ad- 
ditions by  Prof.  Henry  B.  Smith,  2  vol.  New 
York,  1861-62.  Among  the  very  numerous 
general  works  on  dogmatic  theology,  some  of 
the  more  valuable  for  their  references  to  the 
literature  of  the  subject  are  the  following  :  — 
In  Latin,  those  of  Petau  or  Petavius  (see  No. 
3758),  Thomassin  (best  ed.  by  Zaccaria,  7  torn. 
Venet.  1757,  foL),  Gerhard  (see  No.  2060),  Bud- 
deus  (last  ed.  1741,  4"),  Doederlein  (6th  ed.  2 
vol.  1797,  80),  and  Wegscheider  (8th  ed.  1844) ; 
in  German,  Bretschneiders  Handbuch  (4th 
ed.,  2  vol.  1838),  Strauss  (see  No.  1139),  Hahn 
(2d  ed.,  2  vol.  1856-59),  and  Hase's  Hutterus 
Redivivus  (9th  ed.  1858),  with  his  Evangelisch- 
prottstantische  Dogmatik  (5th  ed.  1860).  Most 
of  the  general  works  of  this  kind,  and  works 
on  "biblical  theology,"  like  those  of  Kaiser, 
Lutz,  Messner,  C.  F.  Schniid,  and  Reuss,  are 
excluded  from  the  present  catalogue.  See, 
however,  De  Wette  and  Von  Colin,  Nos.  1766, 
1774. 


2010.  Sibylline    Oracles  (so  called),  B.C. 
120— .^.i).  450? 

The  best  editions  of  the  Sibylline  Oracles  are  those 
of  Ale.xandre,  Vol.  I.  Paris,  Didot.  1841,  8°,  and 
Fricdiieb,  Leipz.  1852,  b".  (H.)  See  an  article  in 
the  Methodist  Quar.  Rev.  for  Oct.  1854,  XXXVI.  489- 
526.     H. 

2011.  Tliorlacins,  Birger.  Conspectus 
Doctrinae  Christianae,  qualis  in  Sibyllis- 
tarum  Libris  continetur.  (In  F.  Miinter's 
Miscel.  Hafniensia,  Tom.  I.  Fasc.  I.,  1818, 
8<>,  pp.  113-180.)    F. 

Pp.  151-155  treat  "De  Statu  post  Mortem." 
See  also  Xo.  2462. 

2011*.    Reuss,     I'ldouard.      Les    sibylles 
chretiennes.     {Nouv.  Rev.  de  Theol.,  VII. 
192-274,  Strasbourg,  18C1,  So.)     H. 
See  particularly  pp.  266,  267. 

2012.  Origenes,  fl.  a.d.  230.  ...    Opera  om- 
nia .. .     .    [Ed.  bv  C.  and  C.  V.  De  La  Rue.J 
Gr.  and  Lat.    4  tom.  Par.  1733-59,  fol.    H. 
2012*.  Huet,  Pierre  Daniel,  Bp.    Origen- 

iana.      (Prefixed   to   his   ed.   of  Origan's 

Commentaria,  Rothom.  1668,  fol.,  I.  1-280; 

also  in  pp.  79-385  of  the  App.  to  Tom.  IV. 

of  De  La  Rue's  ed.  of  Origeu.)    //. 

See  Lib.  II.  Quaest.  vi.  pp.  176-185,  ed.  De  La 
Kue,  on  the  opinions  of  Origen  "De  Anima," 
where  the  doctrine  of  pre-e.\isience  is  treated  of; 
—  Q.  ix.  pp.  209-215,  "  De  Resurrectione  Slonuo- 
rum;"  — and  Q.  xi.  pp.  216-234,  "  De  Poonis  et 
Praemiis."  The  concluding  section  under  this 
head,  pp.  232-234,  treats  of  the  meaniug  of  alatv 
and  aliovioq,  showing  that  those  terms  are  often 
applied  to  a  period  of  indefinite,  not  endless 
duration.  —  On  Oriijeu's  life  and  opinions  see  also 
Thomasius's  Origenea,  Niirnberg,  lb37,  8*  (H.), 
and  Redepeaning's  Origenes,  2  Abth.  Bonn,  1841- 
46,  8°.  (S.)  Compare  two  articles  by  A.  Lamson, 
Christian  Exam,  for  July  and  Sept.  IbSl,  X.  30;>- 
327,  and  XI.  22-60,  republished  in  his  Church  of 
the  First  Three  Centuries,  Boston,  1860,  8".  (H.) 
See  also  Xo.  2086. 

2012''.  Doncin,  Louis.  Histoire  des 
mouvemens  arrivez  dans  I'eglise  au  sujet 
d'Origene  et  de  sa  doctrine  ...  .  Paris, 
(1696?)  1700,  12".  pp.  358  -j-.     U. 

2012O.  liommatscb,  Carl  Ileinr.  Eduard. 
...  De  Origine  et  Progressu  Haeresis 
Origenianae  Partic.  I.  Lipsiae,  1846,  4o. 
pp.  vi.,  14.    D. 


2013.  liactantius,  fl.  a.d.  306.  ...  Opera 
...  .  [i.d.  by  J.  B.  Le  Brun  and  N.  Lenglet 
Dufresnoy.J     2  tom.  Lut.  Par.  1748,  4o.     H. 

On  the  immortaiity  of  the  soul,  the  resurrection, 
and  the  future  life,  see  Instit.  Lib.  VII.,  De  Vita 
beata;  on  the  nature  of  the  soul,  see  the  treatise  De 
Opiflcio  Dei. 

2014.  Augustinus,  Aurelius,  Saint  and  Bp. 
See  particularly  his  Enchiridion  ad  Lauren- 
tium,  and  De  Civitate  Bet.  (Opera,  Tom.  VI., 
VII.,  ed.  Benedict.)    H. 

2015.  Gregory  I.  (Lat.  Oregorius  Mag- 
nus), Pope,  fl.  A.D.  590.  Dialogorum  Libri 
IV.     (Opera,  Par.  1705,  fol.,  Tom.  II.)     H. 

Lib.  IV.,  coll.  371-474,  contains  much  relating  to  the 
future  life.  These  Dialogues  were  in  the  middle  ages 
a  sort  of  classic  in  legendary  literature,  aud  a  princi- 
pal source  of  the  popular  notions  about  purgatory. 

2016.  Julianus  Pomerius,  Abp.  of  To- 
ledo, fl.  A.D.  OSO.  . . .  Upoyi'waTLKijjv  sive  de 
Futuro  Sseculo  Libri  tres  ...  .  Duaci,  1564, 
So.  —  First  ed.  Lipslse,  1530,  4o. 

Also  in  La  Bigne's  Bibl.  Patrum,  1575,  fol.,  III. 
611-662  (H.) ;  in  Migues  Patrol.  XCVI.  405-524  (B.), 
and  other  like  collections.  —  The  first  Book  treats  of 
Death ;  the  second  of  the  State  of  Departed  Souls ; 
the  third  of  the  Resurrection.  It  raises  many  curious 
questions.  The  work  entitled  "La  prognostication 
du  siecle  advenir,"  published  at  Lyons  iu  1533  (see 
Panzer,  VII.  356.  n.  687),  and  ascribed  by  some  bibli- 
ographers to  Benoit  Gillebauld,  is,  I  presume,  merely 
a  translation  of  this  treatise. 

^17.  Scotus  Erigena,  Johannes,  fl.  a.d, 
858.  ...  De  Divisione  Naturae  Libri  quinque. 
Editio  recognita  et  emendata  [by  C.  B.  Schlii- 
terj.  . . .  Monasterii  Guestphalorum,  1838,  8o. 
pp.  xxviii.,  610  -1-.     H. 

Also  iu  Migne's  Patrol.  Tom.  CXXU.  (^.)  — In 
Lib.  V.  Erigena  treats  of  the  future  life,  strongly  op- 
posing the  gross  conceptions  common  among  the 
Fathers,  of  which  he  says,  "  dum  talia  .  . .  lego, 
Etupefactus  haesilo  maximoque  horrore  concussus 
titubo"  (c.  37,  p.  555).  He  niaiutains  the  doctrine  of 
universal  restoration  in  a  peculiar  form.  Some  of  his 
poems  are  appended  to  this  volume,  of  which  Carm.  vi. 
and  ix.  relate  to  the  descent  of  Christ  to  Hades.  On 
his  eschatologv,  see  Christlieb's  Lehen  u.  Lehre  des 
Joh.  Scotus  Erigena,  Gotha,  1860,  8o,  pp.  401-435.    H. 

2018.  Mone,  Franz  Jos.  Lateinische  Hymnen 
des  Mittelalters,  aus  Handschrifteu  heraus- 
gegeben  und  erklart  ...  .  I"  Band.  Lieder 
an  Gott  und  die  Engel.  ||  1\^  Band.  Marien- 
lieder.  ||  III"  Band.  Heiligenlieder.  3  Bde. 
Freiburg  im  Breisgau,  1853-55,  So.     H. 

For  a  collection  of  hymns  pro  de/unctis,  on  the 
last  judgment,  and  "  the  heavenly  Jerusalem,"  see  I. 
399-437.  Several  of  these  will  al^^o  be  found,  with 
valuable  notes,  in  E.  Du  M^ril's  Poesies  pop.  Lat.  an- 
ttrieures  au  XIP  Siecle,  Paris,  1843,  8",  pp.  131-138 
(ff.).  and  in  his  Puisiespop.  Lat.  du  Moyen  Age,  ibid. 
1847,  80,  pp.  lOS-124.     H. 

2019.  Honorius,  Augustodunensis  (Fr.  Ho- 

nore  d'Autun),  fl.  a.d.  1130.    De  Cognitione 
Verae  Vitas  Liber  unus.   (Appended  to  Augus- 
tini  Opera,  ed.  Bened.  VL  ii.  16^182).    H. 
The  latter  part  of  this  work  treats  of  the  state  of 

departed  souls,  and,  in  particular,  of  the  blessedness 

of  the  righteous. 

2020.  Elucidarium,  sive  Dialogus  Summam 

totius  Christianae  Theologiae  complectens. 
(Appended  to  Anselmi  Opera,  Lut.  Par.  1721, 
fol.,  pp.  457-487.)     H. 

Also  In  Mignes  Patrol.  CLXXII.  1109-1186.  (B.)  — 
The  third  Book  of  the  Elucidarium,  pp.  478-487,  re- 
lates to  the  future  life,  and  is  an  important  docu- 
ment in  illustration  of  the  opinions  prevalent  on  the 
subject  in  the  middle  ages.  This  treatise  has  been 
incorrectly  ascribed  to  -■Vnselm,  and  was  published 
separately  under  his  name,  Paris,  1560,  8",  and  Li6ge, 
1586,  80,  as  well  as  in  various  editions  of  his  works. 
It  has  also  been  attributed  to  Abelard,  to  Lanfranc, 
to  Guibert  de  Nogent,  and  to  William  of  Coventry. 
But  there  seems  to  be  little  reason  for  doubt  thai  "it 
belongs  to  Honorius.  See  Hist.  Lit.  de  la  France, 
XII.  167.  —  For  various  early  versions!  see  Ps^nzer,  V. 
289  (Index),  under  Lucidarius;  Hain,  Nos.  8803-8S22, 
under  Honorius  Augustodttnensis ;  Dihdins  Typ. 
Antiq.  I.  343.  II.  347;  Brunet,  art.  iMcidaire;  and 
Grasse,  Lehrh.  einer  allgem.  Literdrgesch.,  II.  ii.  978, 
979.  It  has  been  translated  into  Italian,  French, 
English,  German,  Dutch,  Icelandic,  Swedish,  Danish, 
and  BoJumian. 

767 


2020a 


CLASS  III.  — DESTINY  OF  THE  SOTTL. 


2029^ 


2020*.  Honoriiis,  Jugustodunensis.  Lucida- 
rius  en  i'olkebog  fra  Middelalderen,  udgivet 
af  det  Nordiske  Literatur-Samfund  ved  C.  J. 
Brandt.  Kjobeuhavn,  1849, 8°.  pp.  xxxvi.,  108. 
{Nordiske  Oldskrifler,  VII.)  H. 
With  a  learned  lutroduction. 

2021.  Petrns  Lomhardus,  Bp.  of  Paris,  called 
Magiste.r  ikntentiurum,  fl.  a.d.  1141.  . . .  Seu- 
tentiarvm  Lib.  IIII.  Parisiis,  1543,  8o.  ff.  (8), 
459.    H. 

Lib.  IV.,  Distinct,  xliii.-l.,  discusses  many  curious 
ciuestioiis  concerning  the  resurrection  and  the  future 
'state.  This  work  of  the  "Master  of  Sentences"  was 
for  centuries  the  text-book  of  scholastic  theology. 
The  number  of  commentaries  upon  it  is  immense; 
Pits,  in  his  treatise  De  illustribus  Atiglice  Scriptori- 
bus,  reckons  up  one  Jiundred  and  sixty  composed  by 
English  writers  alone.  An  ed.  of  this  work,  with  the 
Summa  Tlieologica  of  Thomas  Aquinas,  was  publ. 
by  the  Abb6  Migue  in  4  vol.,  Paris,  1841,  large  8o. 
(D.)    Older  editions  are  very  numerous. 

For  some  of  the  most  important  commentators  on 
Peter  Lombard,  see  below,  Nos.  20'23»,  2026b,  2027, 
2027a,  2027<=,  2027".  Besides  those,  the  following 
writers,  famous  in  their  day,  may  be  named,  whose 
thoughts  concerning  the  future  life  will  be  found  in 
their  "Questions"  on  the  "Book  of  Sentences:"  — 
Henricus  Goethals,  or  Bonicollius,  Gandavensis, 
Doctor  Solennia,  fl.  a.d.  128U ;  Richardus  de  Media- 
villa  (Middleton),  Doctor  Solidus  et  Copiosus,  a.d. 
1290;  ./Egidius  de  Columna  (Colouna),  Romnnus, 
Doctor  Fimdatissimus,  a.d.  129G;  RaymundiM  Lul- 
Hus,  a.d.  1301;  Antonius  Andreas,  Doctor  Dulciftxius, 
A.D.  1308;  HerviBus  Natalis  (Herv6  de  Ncdellecj,  a.d. 
1312;  Kranciscus  de  Mayronis,  Doctor  Dluminatus, 
Acutus,  Magister  Abstractionum,  a.d.  1315;  Petrus 
Aureolug  (Auriol  or  Oriol),  Doctor  Facundtis,  a.d. 
1321;  Joannes  Bassolis,  Doctor  Ordinatissimiis,  a.d. 
1322 ;  and  William  Occam,  or  Ockham,  Doctor  Singu- 
laris,  Invincibilis,  and  Venerabilis  Inceptor,  a.d. 
1330.  For  the  editions  of  their  works,  see  Fabricius 
or  Cave. 

2022.  Otto,  or  Otho,  Frisingensis,  fl.  a.d. 
1144.     Chroiiicnn  ...     .     Basileae,  1569,  fol. 

Also  in  Vol.  I.  Pt.    I.  of   Ur.stisius's  Germ.  Hist.  I 
illust.,  Francof.  1585,  and  1670,  fol.     Lib.  VIIl.  treats  I 
"  De  Fine  Mundi,  Antichristi  Porsecutione,  et  Mor- 
tuorum  Resurreclionc."    See  Flugge,  Gesch.  d.  Glau- 
hens  an  VnsterUiclikeit,  III.  il.  95,  ff. 

2023.  Hugo  Ktlierianus,  fl.  a.d.  1177.  De 
Anima  Corpore  jam  exuta.     Coloniaj,  1540,  80. 

Also  with  the  title:  — "De  Regressu  Animarum  ab 
Inferis."  In  the  Orthodoxographa  of  Grvna:us.  1569, 
fol.,  II.  1307-1351  (.ff.) ;  in  La  Bigne's  Bihl.  Patnim, 
1575,  fol.,  VIII.  347-398  {H.),  and  Migne's  Patrol. 
ecu.  167-2'.6.  (J?.)  — He  maintains  that  men  may 
be  delivered  from  hell  any  time  before  the  day  of 
judgment  by  repentance  and  the  prayers  and  alms 
of  the  saints. — Dietelmair. 

2023a.  Alexander  de  Ales  or  Hales,  Doc- 
tor Irrefragahilis,  fl.  A.D.  1230.  Universas 
Theologise  Summa.  4  pt.  Col.  Agrip.  1622, 
fol.    BL. 

Part  III.  contains  his  speculations  about  the  future 
life. 

2024.  Guilielmus  Alvernus  or  Arvernus 
(Fr.  Guillaume  d'Aurergne),  Bp.  of  Paris, 
fl.  A.D.  1230.  . . .  Opera  omnia  ...  .  2  vol. 
Parisiis,  1674,  fol.  (Libr.  of  the  Jesuit  College 
in  Boston.) 

In  his  work  De  Universo,  Part  I.  Sect.  II.  (Vol.  I. 
pp.  682-754)  the  author  treats  of  the  future  state.  See 
also  De  Betributionibus  Sanctorum,  I.  315-328. 
Heaven  he  locates  in  the  empyrean ;  hell  in  the  in- 
terior of  the  earth.  But,  the  number  of  the  reprobate 
immensely  exceeding  that  of  the  elect,  the  good  bishop 
is  seriously  perplexed  by  the  question,  "qualiter  in- 
fernus  capiet  omnes  damnatos."  See  Hist.  Lit.  de 
la  France,  XVIII.  370-372.     Comp.  No.  563. 

2025.  Moneta  Crcmonensis,  fl.  A.D.  1230.  Li- 
bri  quinque  adversus  Catharos  et  Valdenses, 
. . .  nunc  primum  edidit  ...  T.  A.  Ricchinius. 
Roma?,  1743,  fol. 

Defends  the  doctrines  of  the  resurrection  of  the 
body,  a  general  judgment,  &c.  against  the  Cathari, 
The  work  is  of  some  importance  for  the  history  of 
opinions.  See  Fliigge,  Gesch.  des  Glaiibens  an  Tin- 
sttrblichkeit,  III.  ii.  99-106. 

2026.  Iiucas  Tudensis,  fl.  a.d.  1236.  De  altera 
Vita,  Fideique  Controvorsiis  adversus  Albi- 
gensium  Errores  Libri  HI.  ...    Notis  illus- 

768 


trata  a  P.  Joanne  Mariana  ...    ,   Ingolstadii 
1612,  40.  pp.  196  +. 

In  the  Maxima  Bihl.  Patrum,  1677,  fol.,  Tom.  XXV. 
A.,  B. 

2026a.  Vlncentius  Bellovacensis  (Fr.  Vin- 
cent de  Beauvais),  fl.  a.d.  1244,  or  Pseudo- 
Vlncentlus.  [Speculum  morale.  Stras- 
bourg, J.  Mentelin,  1476,]  large  fol.  (474  leaves, 
62  lines  to  a  page,  2  col.)    B. 

The  whole  of  Lib.  II.  (52)^  leaves)  treats  "  De  No- 
vissimis."  It  presents  with  great  fulness  the  notions 
ourreutin  the  middle  ages  on  the  subject  of  the  future 
life.  Vincent  of  Beauvais  is  not  generally  regarded 
as  the  compiler  of  the  Specxdum  Morale,  though  it 
passes  under  his  name. 

2026b,  Bonaventura,  Saint  and  Card, 
{originally  Giovanni  di  Fidanza),  Doctor 
Seraphicus,  fl.  a.d.  1255.  ...  Opera  omnia 
...     .     7  torn.     Lvgdvni,  1668,  fol.     //. 

On  the  future  life,  see  his  Quastio)ies  in  Lib.  lY. 
Sententiarum,  Dist.  xliii.-l.,  0pp.  V.  ii.  466-556; 
also  his  Breviloquium,  Pars  vii.,  0pp.  VI.  48-54;  his 
Diceta  Salutis,  Lib.  ix.,  x.,  ibid.  pp.  317-25;  and  bis 
Soliloqnium,  cc.  3,  4,  0pp.  VII.  117-125. 

2027.  Thomas  Aquinas,  Saint,  called  Doctor 
Ange.licus,  fl.  A.D.  1255.  • . .  Svnuna  totius 
Theologiae  ...  .  5  pt.  in  one  vol.  Coloniaa 
Agrippinae,  1622,  fol.    //. 

Editions  very  numerous.  On  the  questions  relat- 
ing to  the  future  life,  see  Supplement  to  Part  III.  Q. 
Ixix.-xcix.  pp.  95-165,  taken  from  his  commentary 
on  Peter  Lombard's  Fourth  Book  of  Sentences. 
(Comp.  No.  2021.)  The  same  will  be  found  in  his 
Opera,  Tom.  XIIL,  Venet.  1750.  4«.  (ff.)  — For  refer- 
ences to  many  recent  works  on  Thomas  Aquinas,  see 
Hagenbach's  Text-houk  of  the  History  of  Doctrines, 
ed.  by  H.  B.  Smith,  §  151,  n.  9,  or  I.  397,  398. 

2027*.  Altoertns  Magnus,  Bp.,  fl.  a.d.  12(50, 
Commentarii  in  IV.  Lib.  Sententiarum. 
{Opera,  Lugd.  1051,  fol.,  Tom.  XVI.)    //. 

On  the  future  life,  see  pp.  802-920.  Comp.  Nos. 
17,  18. 

2027'>.  Martini,  Raymundus,  fl.  a.d.  1278.  ... 
Pugio  Fidei  adversus  Mauros  et  Judaeos,  cum 
Observationibus  Josephi  de  Voisin,  et  Intro- 
ductione  Jo.  Benedicti  Carpzovl  ...  .  Lip- 
8i8e,  1687,  fol.  pp.  (6),  120,  961  -f.     AB. 

Earlier  editions,  1642,  1651.  — On  the  resurrection, 
see  pp.  253-158;  "Quod  omnes  ihant  in  infernum 
usque  ad  Christum,"  pp.  60.3-618;  "  De  descensu 
Christi  ad  inferos."  pp.  873-876.  The  book  is  full  of 
Rabbinical  learning. 

20270.  Duns  Scotus,  Johannes,  Doctor  Suhtilis, 
fl.  A.D.  1300.  ...  In  quatuor  Libros  Senten- 
tiarum Quajstiones  ...  .  2  vol.  Antverp. 
1620,  fol.     BL. 

See  the  commentary  on  Lib.  IV.  Dist.  xliii.-l. 
This  occupies  Vol.  X.  of  his  Opera,  Lugd.  1639,  fol. 
(Bif.) 

2027'J.  Dnrandns  a  Sancto  Porciano 
{Fr.  Duraud  de  St.  Pour^ain),  Guili- 
elmus, Doctor  Pe.wlutissimus,  fl.  a.d.  1318.  . . . 
In  Sententias  theologicaa  Petri  Lombard! 
Comnientariorum  Libri  quatuor  ...  .  Lug- 
duni,  1.595,  fol.  pp.  9.50  +.  H. 
On  the  future  life,  see  pp.  877-950. 

2027*.  Clmmnus,  or  Natlianael,  Nice- 
pborus,  fl.  a.d.  1320.     See  Nos.  1672,  1672*. 

2028.  Rolle,  VdchurA,  of  Hampole {often  called 
Richard  Hampole),  d.  a.d.  1349.  Stimu- 
lus Conscientia>,  or  The  Pricke  of  Conscience. 

This  curious  work  is  divided  into  seven  parts, 
treating,  I.  Of  Man's  Nature.  II.  Of  the  World. 
III.  Of  Death.  IV.  Of  Purgatory.  V.  Of  the  Day 
of  Judgment.  VI.  Of  Hell.  VII.  Of  Heaven.  There 
are  numerous  manuscript  copies  of  the  poem  in  the 
Bodleian  and  other  libraries,  but  it  does  not  appear 
to  have  been  printed.  For  a  full  account  of  it,  with 
copious  extracts,  by  J.  B.  Yates,  see  the  Archaologia 
of  the  Soc.  of  Antiq.  of  London,  XIX.  314-335  iH.); 
compare  Wartons  Hist,  of  English  Poetry,  II.  35-43, 
ed.  of  1840. 

2029.  Vegius,  Mapheus  {Ital.  Maffeo  Vegio), 
1406-58.  De  Quatyor  Hominis  Novissimis. 
(Maxima  Bibl.  Patrum,  1677,  fol.,  XXVI.  745- 
754.)     A.,  B. 

2029a.  Georgius  Gemistus,  or  Pletho,  fl.  a.d. 


2030 


SECT.  III.     A.  1.  — CHRISTIAN   DOCTRlSE.  —  aENERAL  woRSa. 


2049 


1438.  Georgii  Gemisthi  Plethoiiis  et  Michae- 
lis  Apostolii  [fl.  A.D.  1440]  Orationes  funebres 
duae,  in  quibus  de  Iinniortalitate  Aiiinii  ex- 
ponitur.  Gr.  Nunc  piimuni  e  MSS.  edidit  G. 
Gust.  Fulleborn.     Lipsiae,  1793,  8". 

2030.  Dionysiiis  cle  Iieewis  or  de  licu- 
v»'ls,  alias  Riltel  or  Ryclcel,  Curt/iu- 
siensis,  1394-1471.  Quatuor  nouissima  dijo- 
nisij  carthusiensis.  n.p.  [Antwerp,  Mat/t. 
Goes?  1486J,  4o.  (114  leaves,  26  or  27  lines  to 
a  page.)— Also  Delft,  1487, 1491,  4o,and  many 
othei-  editions. 

This  work  is  identified  in  the  Catalopue  of  the  Bod- 
leian Library  with  the  Cordiale.  See  No.  2031.  Dio- 
nysius  is  censured  by  Bellarmine  for  maintaining 
that  souls  in  purgatory  are  not  sure  of  their  final 
salvation. 

2031.  Cordiale,  siue  Liber  Quatuor  Nouissi- 
morum. 

For  the  numerous  early  editions  and  translations 
of  this  worl£,  see  Hain,  Rep.  Bi'ul.  art.  Cordiale  (who 
describes  twenty  eight  printed  before  a.d.  1500),  or 
Panzer,  V.  165,  and  Brunei,  art.  Quatuo-r,  etc. ;  and, 
for  a  full  account  of  Caxton's  edition  of  the  English 
translation,  1480,  see  Dibdins  Typ-  Antiq.,  I.  77-83, 
comp.  11.  329,  330.  According  to  the  Prologue  of  this 
translation,  the  book  is  called  The  Cordyale,  because 
it  is  so  important  that  the  articles  treated  of  should 
be  •*  cordially  enpriuted  in  us."  Another  title  of  the 
work  is  Memorare  Novxssima.  The  first  edition  was 
printed  at  Paris  in  1473  or  1474.— See,  further, 
Nos.  2030,  2036. 

2032.  Savonarola,  Girolamo  {Lat.  Hierony- 
mus},  1452-149S.  Dialogus  Spiritus  et  Aniuiae 
...  .  Venetiis,  1538.  — Also  Lugd.  Bat,  1633, 
120,  and  Gratianopoli,  1668,  12". 

An  Italian  translation,  Venice,  1547,  8°.  The  work 
is  iu  seven  Books,  of  which  the  si.xth  treats  "  De  Vita 
futura,"  the  seventh  "De  Vita  Patriae  coelestis." 

2033.  Dominiciis  de  Neapoli.  . . .  Opus- 
culuni  de  finali  Judicio,  do  Inferno  ot  Gloria 
Paradisi  quod  Rosarium  de  Spinis  appellatur. 
[Naples,  Berthold  Rihing,  1477,] 

igh  with  a  La 


In  Italian  Terse,  though 
Bruuet. 


..atin  title.    See 


2034.  Marsiis,  Petr.  Oratio  dicta  ...  in  die 
ascesionis  de  immortalitate  anime  ...  .  n.p. 
or  D.  [Rome,  Steph.  Plannck,  about  1483], 
4".  (6  leaves,  33  lines  to  a  page.) 

2035.  Opus  de  NaturS,  Animae  rationalis,  Im- 
mortalitate Animae,  Inferno  et  Paradiso.  Ve- 
netiis,  1484,  fol. 

"  Ouvrage  curieux,  et  fort  rare." — De  Biire.  Pan- 
zer, perhaps  rightly,  gives  the  title  as  beginning  "De 
Natura,"  etc.,  without  the  word  "  Opus." 

2036.  [Vliederlioven,  Gerardus  a].  Quat- 
tuor  nouissima.  [Deventer,  1485,]  4o.  (62 
leaves,  the  last  blank,  28  lines  to  a  page.) 

At  the  end  the  work  is  called  "  Cordiale  quatuor 
nouissimorum."  This,  and  other  editions  of  the 
Cordiale,  as  also  of  the  Dutch  translation  entitled 
"  Die  vier  Uterste,"  are  ascribed  by  Holtrop  to  Gerar- 
dus a  Vliederhoven  as  their  author. —  Cat.  Lihr.  Saec. 
XV  impr.,  quotquot  in  Bihl.  Reg.  Eagana,  etc.,  p. 
293.  Some  editions  begin  with  the  words  "Memorare 
novissima  tua." 

2037.  Sermones  quatuor  nouissimorum. 
[Antwerp,  Math.  Goes,  June  21,  1487,]  4°. 
(121  leaves,  31  lines  to  a  page.) 

2038.  Canales,  Johannes,  JPerrariensis.  Liber 
nouiter  editus.  De  celesti  vita.  ...  In  pri- 
mis.  De  natura  Anime  rationalis.  De  im- 
mortalitate Anime.  De  inferno  et  cruciatu 
Anime.  De  paradyso  et  felicitate  Anime. 
[Venice,  Dec.  19,  1494,]  fol.  (72  leaves,  44 
lines  to  a  page.) 

See  Panzer,  III.  356,  n.  1807,  and  Bain,  n.  6892, 
•who  give  FerrarienslB  as  the  surname. 

2039.  Tractatiis  de  Apparitionibus  et  Re- 
ceptaculis   animarum    exutarum    corporibus 

tby  Jacobus  de  Clusa]  ...  .  Libellus  de 
laptu  anime  Tundali  et  eius  visiono  de  Penis 
inferni  et  Paradisi  gandiis.  De  spiritu  Gui- 
donis  satis  horribilis  historia  [by  Joh.  Gobius] 
...  .  De  Anime  rationalis  inmiortalitate  et 
statu  eius  post  mortem   [by  Guil.   IIoui)pe- 


lande]  ...  .  [Cologne,  May  8,  1496,]  4». 
(Sig.  A— K.) 

See  Hain,  n.  15543;  Panzer,  I.  314,  nos.  274,  276; 
IV.  276,  n.  274. 

2040.  Denyse,  Nic.  Speculum  Mortalinm, 
seu  Commentarius  super  Quattuor  Novissi- 
mis.  Parisiis,  F.  Regnault,  1509,  So.  — Also 
Coloniae,  1532,  8o, 

2041.  [Gillebauld,  Benott].  La  prognosti- 
cation du  siecle  advenir.   1533.    See  No.  2016. 

2042.  [Werdmuller,  or  Wermiiller, 
OthoJ,  1511-1552.  The  Hope  of  the  iaythful, 
declaringe  breefely  &  clearely  the  Resurrec- 
tion of  our  Lord  Jesus  Christ  past,  and  of 
our  true  essentiall  bodies  to  come:  ...  . 
"With  an  euident  probatio  that  there  is  an 
eteruall  life  of  the  faithfull,  <fe  euerlasting 
damnation  of  the  wicked.  Translated  by 
Miles  Couerdale  out  of  high  Almaine.  Lon- 
don, Hugh  Singleton,  1579,  16o. 

Also  in  Coverdales  Remains,  Cambridge,  Parker 
So:.,  1846,  8°,  pp.  13i-226.    R. 

204.3.  Catharinns  {Ttal.  Catarlno),  Am- 

brosiiis,  Aip.  Opu.scula,  magna  e.x  parte  jam 
edita  et  ab  Auctore  recognita  ac  repurgata 
...     .    Lugduni,  1542, 4».    BL. 

The  following  are  among  the  treatises  in  this  col- 
lection:—  "  De  Universali  omnium  Morte,  etoninium 
Resurrectione  Futura  ac  Judicio  .i5:terno  ;'— "  De 
Veritate  Purgatorii ;"  —  "De  Bonoruni  Praemio  ac 
Supplicio  Malorum  .^Eterno  et  Vero  Igne  Inferni ;"  — 
"  De  Statu  fuiuro  Puerorum  sine  Sacramento  deoe- 
dentium."  They  contain  many  curious  things.  Catha- 
riuus  describes  the  last  judgment,  as  Dupin  remarks, 
"comme  si  Dieu  lui  avoit  revele  ce  qui  s'y  passera." 
iNouvelle  Bibliotk'cque,  etc.,  2«  M.,  XVI.  7.)  IJiibap- 
tized  infants  will  be  placed  neither  ou  the  right  nor 
the  left,  but  behind  the  Judge,  whose  face  they  will 
not  see.  As  to  their  final  condition,  Catharinus  pre- 
sents a  more  cheerful  view  than  mo.st  of  the  Catholic 
doctors.  He  does  not,  indeed,  admit  them  to  heaven, 
but  supposes  that  this  earth  will  be  renovated  for 
their  abode,  where  they  will  live  happily,  loving  and 
praising  God,  and  receiving  frequent  visits  from 
angels  and  glorified  spirits. 

2044.  Ale8(Fr.  li'Oiseaw),  Petrus.  De  utro- 
que  Jesu  Christi  Adventu,  ac  generali  Judi- 
cio, ...  de  Mortuorum  Suscitatione,  de  Pcenis 
Inferni  et  Gloria  Paradisi,  Opus  turn  Carmine 
turn  Prosa  Oratione  scriptum.  Parisiis,  1552, 
4o.  — Also  ibid.  1561,  4o,  and  1591,  fol. 

2045.  Cartlieny,  Jean  de,  d.  1580.  Des 
quatre  novisslmes  ou  fins  dernieres  de  I'homme 
...     .     Anvers,  1573,  ICo. 

In  Latin,  ibid.  1588, 16";  German,  Dillingen,  1567, 
8".  I  do  not  know  the  date  of  the  original  edition  in 
Latin.  There  are  several  editions  of  the  French 
translation. 

2046.  Le  livre  des  IV  fins  dernieres  de 

I'homme;  h  savoir,  de  la  mort  et  du  juge- 
ment  dernier,  des  peines  d'enfer  et  des  joyes 
de  paradis,  traduit  du  latin  en  fran^ois  par 
Jean  de  Cartheny;  avec  la  querelle  et  la 
dispute  de  I'ame  damnee  avec  son  corps,  mise 
en  ryme  fran^oise.  Lyon,  1592,  16".  —  Also 
Troyes,  1602, 12o. 

2047.  Garcaexis,  Joh.  Bttchlein  von  der 
Seeten  Orth.  Stande,  Thun  und  Wesen  ...  . 
Nurnberg,  1561,  12".  — Also  Wittenberg,  1569, 
80. 

2048.  Pinelll,  Luca.  Dissertatio  de  Statu 
Animarum  iu  altero  Seculo.  Ingolstadii, 
1577,40.  pp.  68.  — Ed.  2da,,  ibid.  1581,  4o,  pp. 
75 ;  "  De  altera  Vita  et  Animarum  in  ea  Statu. 
Libri  duo,"  etc.  Colonias,  1605,  sm.  12",  pp. 
418  + :  ibid.  1610,  12°. 

An  Italian  translation,  Venice,  1604,  8o,  and  Torino, 
1606,  120 ;  French,  Paris,  1607,  120. 

2049.  Barbleri,  Giovan  Luigi.  Delia  morte 
e  deir  anime  separate  dialoghi  VIII.  Del 
Paradiso  dialoghi  X.  E  del  Inferno  dialoghi 
IX.  Uologna,  1581,  4";  ibid.  1602, 1609, 1013, 
So. —  Also  Alessandria,  1596,  4o;  Brescia,  1603, 


2050 


CLASS  III.— DESTINY  OF  THE  SOUL. 


20751 


2050.  Granada,   Luis    de    {Lat.  Ludovicus 
Graiiatensis).     Silva   Locoium,   qui  fre- 
quenter in  Concionibus  occurrere  solent.   Lxig- 
duni,  1582,  8o.  — Also  Sfilmanticae,  1.586,  4o. 
Part  III.   treats   of  the   Four   Last  Things.     The 
treatise  of  Luis  de  Granada  De  (^uatuor  Novissimis 
was  published  at  Antwerp  in  15s8  in  conjunction  with 
two  otiiers  on  the  same  subject  by  Jean  de  Cartheny 
and  Aegid.  Dom.  Topiarius,  alias  Gilles  Dominique 
v:in   den  Prieele.    Au  Italian  translation,   Venice, 
IGOl.  4». 

•2051.  Cuper,  orCiiyper  {Lat.  Cuprseiis), 

Laurentius.  . . .  Quatuor  Ilominuni  Novissi- 
ma,  Mors,  Judicium,  Infernus,  Gaudia  Coeli; 
XXI Y.  Concionibus.  Coloniae,  1583,  8».— 
Ibid.  1625. 
205K  Hou-waert,  Jehan  Baptista.  De  vier 
M'terste,  van  de  doot,  van  het  oordeel,  van 
d'eeuwich  leven,  van  de  pyne  der  hellen.  . . . 
T'Antwerpen,  by  Christoffel  Plantyn,  1583, 
4°.  pp.  335  -f. 

2052.  Hamelmann,  Herni.  De  Recordations 
...  quatuor  Novissimorum  ...  .  Oldeub. 
1585,  40. 

2053.  Santoro,  Juan  Basilio.  Discurao  de 
los  cinco  Lugares  donde  van  las  Almas.  Pam- 
plona, 1580,  80. 

2054.  Costerus,  Franciscus.  Libellus  de  qua- 
tuor Novissimis  humanse  Vitfe  ...  .  Craco- 
viae,  1603, 1605  ?  24o.  — Also  Paderbornse,  1613, 
160,  pp.  268 ;  Bamberga\  lf"24. 

A  German  translation,  Dillingen,  1588, 12° ;  Coin, 
1612,  l(jla,  120. 

2055.  Salazar,    Francisco    de,    1537-1599. 

Afectos,  y  consideraciones  deuotas  sobre  los 
quatro  Nouissimos.  ASadidas  a  los  exerci- 
cios  del  B.  P.  S.  Ignacio  de  Loyola  ...  .  Im- 
pression sexta.  Pamplona,  1660,  32o.  —  Barce- 
lona, 1766,  12o.  pp.  xii.,  322. 

First  published  by  Perez,  in  his  Summa  Theol., 
Madrid,  1628.  Numerous  editions.  Translated  into 
Latin,  Italian,  Portugiiese.  French,  Dutch,  English, 
—with  the  title,  "  The'Sinner's  Conversion,  reduced  to 
Principles," — German,  and  Illyrian. 

2056.  Broustiu,  Stephanus.  Tractatus  de 
quatuor  Ilominis  Novissimis.  Lovanii,  1598, 
8o.  — lieprinted  in  1600. 

2056*.  Incliino,  Gabriello.    Prediche  eopra  i 
quattro  Novissimi.     Vcnetia,  1(501,  4o.     BL. 
A    Latin   translation,    Cologne,    1609,    1613,    1632, 
1677,  80;  Hungarian,  Prague,  1616. 

2057.  Ortiz  liucio,  Francisco.  De  los  quatro 
Novisimos,  y  Eemate  de  la  Vida  humana. 
Madrid,  (1602,  08,)  1610,  8o. 

2058.  Escriva,  Francisco.  Discursos  sobre 
los  quatro  Novissinios,  Muerte,  Juyzio,  In- 
fierno,  y  Gloria.  Valencia,  1004,  4o,  —  Also  3 
vol.  ibid.,  1616,  4°. 

2059.  Stephens,  J.,  D.D.  A  Gold  Chain  of 
Four  Links  to  draw  Poor  Souls  to  their  do- 
sired  Habitation,  or  Four  Last  Things,  viz. 
Death,  which  is  most  Certain,  Judgment, 
which  is  most  Strict,  Hell,  which  is  most  Dis- 
mal, and  Heaven,  which  is  most  Delightful 
...     .     [London,]  n.d..  So  ? 

2059a.  Besse  {Lat.  Besscens),  Pierre  de. 
Conceptions  theologiques  sur  les  quatre  fins 
de  I'liomme  ...     .    Paris,  1000,  8o. 

A.  Latin  translation.  Colon.  1611,  8°;  Cej-jnon,  en- 
titled "  Seclen- Compass  von  den  IV.  letzteu  Dingen 
des  Menschen,"  CoUa,  1617,  4°.  (53  sh.) 

2060.  Gerliard,  Joh.  ...  Loci  Theologici 
...  .  Ab  Avtore  ipso  revisi  ...  et  Locis 
innumeris  aucti.  ...  9  torn.  (1010,  20,  52,) 
Francof.  et  Ilamb.  1657,  fol.    D. 

Tom.  VIZI,  treats  "  De  Morte,"  and  "De  Kesurrec- 
tione  Mortuorum;"  Tom.  IX.  "  De  extrenio  Judicio," 
"  De  Consummatione  Soculi,"  "  De  Inferno,  seu 
Morte  aetci-na,"  "De  Vita  aeterna." —  The  be.st  edi- 
tion of  this  gigantic  work  of  the  great  Lutheran  theo- 
logian Is  that  by  Cotta  and  Miiller,  Tubingen,  1772- 
89,  in  22  volumes  quarto.     H. 

2061.  Clg^inius,  Nicolaus.    Quaestio  theolo- 

770 


gica  ...  utrum  Adam  in  Statu  Innocentias 
...  esset  immortalis?  Viterbii,  1018,  4o. — 
Ibid.  1020,40.  ^  gr. 
2061a.  Rozado,  Ant.  Tratado  sobre  os  quatro 
Novissinios,  com  lugares  conimuns  dos  Padres 
sobre  a  mesma  materia.    Porto,  1022,  fol. 

2062.  Meyfart,  Joh.  Matth.  Tuba  novissima, 
d.  i.  von  denen  vier  letzten  Dingen  des  Men- 
schen, nemlich  von  dem  Tod,  j  iingsten  Gericht, 
ewigen  Leben  und  Verdammnuss  ...  .  Co- 
burg,  1020,  40.  (16  sh.) 

2063.  Calixtns,  Georg.  De  Immortalitate 
Animae  et  Kcsurrectione  Carnis  Liber  unus. 
Helmstadii,  (1027,)  1649,  4°.  (22  sh.)  — Also 
1661,  40. 

2064.  Cottnnio,  Giovanni.  De  triplici  Statu 
Animis  rationalis.  Bononiee,  1028,  fol.  —  Also 
Patavii,  1645,  fol. 

2065.  Q,nistorp,  Job.,  the  elder.  Quatuor 
Novissima,  das  ist,  fUnf  und  fiinfzig  Predigten 
vom  Todt,  jUngsten  Gericht,  Iliille  und  ewiger 
Seligkeit  ...  .  Rostock,  1029,  4o.  (85  sh.)  — 
Ibid.  1631,  1634. 

2066.  Rader,  Matthaeus.  Quatuor  Novissima 
Versu  dimetro  iambo  acatalectico  et  catalec- 
tico.    Monachii,  1029,  32o.  —  Ibid.  1643,  I60. 

2067.  Sclielblcr,  Christoph.  Manuale  vom 
ewigen  Leben,  hollischer  Verdammniss,  und 
j  iingsten  Gericht.  Frankfurt,  1029,  1638, 
1655,  80.  (46  sh.) 

2068.  Besse,  Louis.  Considerations  theolo- 
giques sur  les  quatre  fins  de  I'homme  ...  . 
Douai,  1032,  8°.  pp.  620,  ff.  12. 

2069.  Bolton,  Robert.  M^  Boltons  last  and 
learned  Worke  of  the  Foure  Last  Things, 
Death,  ludgement.  Hell,  and  Heaven.  With 
his  Assise-Sermons  ...  .  Together  with  the 
Life  and  Death  of  the  Authour.  . . .  The  4th 
Ed.  London,  (1033,  . . .)  1639,  4°.  pp.  262  +. 
H. 

"  Displaying  great  beauties  of  imagination."— Br. 
Williams.  — A  Dutch  translation,  Amst.  1652;  Ger. 
man,  Frankfurt,  1673,  i°. 

2070.  Kellet,  Edward.  Miscellanies  of  Divi- 
nitie,  in  3  Bookes,  wherein  is  explained  at 
large  the  Estate  of  the  Soule  in  her  Origina- 
tion, Separation,  Particular  Judgement,  and 
Conduct  to  Eternall  Blisse  or  Torment.  Cam- 
bridge, 1033,  fol. 

2071.  Ragnccius,  Antonius.  De  Statu  Ani- 
marum  in  hac  Vita,  et  in  alia.  Neapoli, 
1030, 40. 

2072.  Ayala  Faxardo,  Juan  de.  Postri- 
merias  del  Ilombre.    Madrid,  1038,  80. 

2073.  La  Motlie  le  Vayer,  Francois  de. 
Petit  discovrs  chrestien  de  I'immortalite  de 
I'ame.    Paris,  1040,  80. 

Also  in  his  CEuvres,  3«  M.,  1662,  fol.,  I.  485-533.  H. 
2073a.  Browne,  Sir  Thomas.  Religio  Medici. 
London,  1042, 12o. 

See  particularly  §§  36-60.  Numerous  editions;  a 
fine  one  (with  his  Christian  Morals,  etc.),  Boston, 
1862  [1861  J,  160.  (//_)  The  work  has  been  translated 
into  many  modern  languages. 

2074.  Gesenlus,  Justus.  Quatuor  Novissima, 
mit  etlichen  Kupfferstucken.  Wittemberg 
[Braunschweig?],  1042, 120.  4,gr. 

2075.  Friedl4el>,  Phil.  Ileinr.  Eschatologia, 
exhibens  Locos  de  Morte,  Resurrectione  Mor- 
tuorum, extremo  Judicio,  Consummatione 
Seculi,  Morte  ajterna  et  denique  Vita  aeterna. 
Stralsund.  1043,  4o. 

2075".  Sanbert,  Joh.,  the  elder.  Currus  Sime- 
onis  amplificatus,  das  ist,  vom  Tode,  jungsten 
Gericht,  ewigen  Leben  und  ewiger  Verdamm- 
niss.   NUrnberg,  1043,  80. 

2075i>.  Fromondus,  Libertus.  Philosophiea 
Christianae,  e<c.    1049.    See  No.  39. 


2076 


SECT.  III.    A.  — CHRISTIAN  DOCTRINE.  —  general  works. 


2103 


2076.  SliepUeard,  Slieplierd,  m-  Sliep- 

pard,  William.  Of  the  I'uuie  Last  and 
Greatest  Things,  Death,  .Indgement,  Heaven, 
and  Hell.    London,  1049,  4o. 

2077.  Baiitlxuraley,  Jacob.    The  Light  and 
Dark  Sides  of  God,  or  a  plain  and  brief  Dis- 

(God,  Hea^ 
course  of  the  Light   Side  <  ven,  and  V  the 
I      Earth 


Dark  Side 


C  Devill,  ■) 
-I  Sin,  and  > 
{    Hell,    j 


as  also  of  the  Resur- 


rection and  Scripture.  London,  [1650,]  So. 
BM. 

2078.  Seager,  John,  M.A.  A  Discoverie  of 
the  World  to  Come,  according  to  the  Scrip- 
tures.   Loudon,  1650,  S". 

2079.  Barry,  or  Barrl,  Paul  de.  Pensez-y 
bien,  ou  Moyen  court,  facile  et  assure  de  se 
sauver.  [In  other  editions,  "  Reflexions  sur  les 
quatre  fins  dernieres."]    Paris,  1652,  16o. 

Often  repriated,  Nouvelle  6d.,  Lyon  et  Paris, 
1854,  32". 

2080.  Ambrose,  Isaac.  Ultima,  the  Last 
Things  ...    .    London,  1654,  -i". 

Also  in  liis  Prima,  Media,  et  Ultima,  Lond.  1659, 
40,  8th  ed.,  Glasgow.  1765;  and  in  his  Complent 
Works,  Lond.  1674,  fol..  pp.  363-474.  {H.)  —  A  Butch 
translation,  Anist.  1688,  4«. 

2081.  Hildeljrand,  Joach.  De  quatuor  No- 
vissimis.    Helmstadii,  1654,  4°. 

2081».  White  {Lat.  Anglus  ex  Albils), 
Thomas.  St^ite  of  the  1  uture  Life.  London, 
1654, 120.    BM. 

2082.  Birckbeclt,  Simon.  Of  the  Foure 
Last  Things  — Death,  Judgement,  Heaven, 
and  Hell.    Loudon,  1655,  sm.  S". 

2082».  Fei'rarl,  Giov.  Stef.  Pratica  degli 
quatro  Novissimi.     Genova,  1656,  8°. 

2083.  liongland,  Thomas.  Quatuor  Novis- 
sinia:  or,  Meditations  upon  the  Four  Last 
Things  ...    .    London,  165T,  12o. 

2084.  Dillierr,  Job.  Michael.  Todt,  Gericnt 
und  HoUe,  in  etlicheu  Predigten.  NUrnberg, 
1658, 120.  (30  sh.) 

2085.  Tltius,  Gerhard.  De  quatuor  Novissi- 
niis.     Helmst.  1660,  4<>.  4  gr. 

2086.  [Rust,  George,  Bp.].  A  Letter  of  Resolu- 
tion concerning  Origen  and  the  Chief  of  his 
Opinions.  ...  London,  1661,  4°.  pp.  136  +. 
Also  in  The  Phenix,  Vol.  I.  (Lond.  1707,  80), 
pp.  1-85.     H. 

Treating  particularly  of  his  opinions  concerning 
the  pre-existence  of  the  soul,  the  resurrection,  and 
universal  restoration. 

2087.  Stanilmrst,  or  Stanyliiirst,  Gui- 

lielnius.  Yeteris  Hominis  per  expensa  Qua- 
tuor Novissima  Metamorphosis  et  Novi  Gene- 
sis.   Antverpia^,  1661,  8°.  pp.  338  +. 

Also  Colonise.  1682,  1732,  1753,  12",  and  other  eds. 
Translated  into  Dutch,  German,  French,  and  Italian. 

2087*.  [Pullarton,  Joseph].  The  Turtle 
Dove,  under  the  Absence  &  Presence  of  her 
only  Choice  ...  .  1.  Ushered  in  with  the 
Nicodemian  Paradox  ...  .  2.  And  seconded 
with  a  Survey  of  the  First  and  Second  Death 
...  .  3.  And  a  Glimring  of  the  First  and 
Second  Resurrection  and  Generall  Judgement : 
closing  with  a  Song  of  Degrees,  from  what  we 
were  to  what  we  are,  and  from  what  we  are 
toward  what  we  shall  be.  ...  Edinburgh, 
1664,  8».  pp.  256. 

See  Griffith's  Bill.  Anglo-Poetica,  pp.  361,  362. 

2088.  Nessel,  Mart.  Exercitationes  miscellae 
de  Morte,  Jure  Sepulturae,  Immortalitate 
Animae,  Resurrectione  Mortuorum,  Judicio 
extremo,  Consummatione  Saeculi,  Suppliciis 
Inferni  et  Praemiis  Vitae  aeternae.  Frauco- 
furti,  1664, 120. 


2089.  Worst,  Octavius.  Anastasis  .^terni- 
tatis,  seu  Anima;  rationalis  Immortalitas, 
Beatitudo,  Poena,  secundum  Mentem  Sancti 
Augustini.    Romse,  1665, 4o. 

20S9».  Baumann,  Michael.  Letzter  Dingen 
Postilla.    NUrnberg,  1668,  4°.  (146  sh.) 

2090.  Hautln,  Jacques.  Novum  Opus  de 
Novissiniis  Improbo  acerbissimis,  Probo  sua- 
vibus.  . . .    Insulis,  1671,  8°.  pp.  406  +. 

2091.  Mannl,  Giov.  Battista.  I  novissimi  dell' 
iiomo.     Bologna,  1671, 12o, 

2092.  Denck-Ring    der    Ewigkeit.    Prag, 

1686,  120.  _  Augspurg,  1727, 12o. 

2093.  Izquierdo,  Sebastiano.  Considera- 
ciones  de  los  quatro  Nouissimos  del  Hombre, 
Muerte,  Juizio,  lufierno,  y  Gloria.  Roma, 
1672, 120.  pp.  551. 

An  Italian  translation,  Roma,  1673,  I20. 

2094.  Musaeus,  Petrus.  Libellus  de  iEterna 
Beatitudine  et  huic  opposita  Damuatione,  ut 
et  de  Morte  et  Resurrectione.  Kilonii,  1674, 
40.  (14  sh.) 

2095.  Beverley,  Thomas.  The  great  Soul 
of  Man,  or.  The  Soul  in  its  Likeness  to  God, 
its  Nature,  Operations,  and  Everlasting  State 
discoursed.    London,  1676,  80.  pp.  317  +.     G. 

2096.  [Nicole,  Pierre].  Essais  de  morale.  4 
torn.    Paris,  1671-78, 12°. 

Numerous  editions.  The  fourth  vol.  contains  a 
treatise  on  the  Four  Last  Ends  of  Man.  —  An  English 
translation,  3d  ed.,  4  vol.  Loudon,  1696,  80.     H. 

2097.  Bates,  William.  Considerations  of  the 
Existence  of  God,  and  of  the  Immortality  of 
the  Soul,  with  the  Recompences  of  the  Future 
State.  ...  The  2d  Ed.  enlarged.  ...  Loudon, 
(1676,)  1677,  80.  pp.  328  +•    F. 

Also  in  his  Works,  (1700,)  1723,  fol.,  pp.  1-45.    H. 
2097a.  [Sclieffler,  Joh.].    SinnreicheBeschrei- 
bting  der  vier  letzten  Dingen  ...    .    Neyss, 
1677,  IGo.  —  Also  Glatz,  1689,  80. 

Published,  like  his  other  works,  under  the  pseu- 
donym of  Johannes  Angelus  Silesiiis. 

2098.  Collard,  Thomas.  Animadversions 
upon  a  Fatal  Period ;  or  a  Discourse  concern- 
ing the  present  State  of  the  Body,  and  the 
future  State  of  the  Soul,  on  Ezek.  xviii.  31. 
London,  1678,  80. 

2099.  Maseniiis,  Jac.  Orthodoxi  Conciona- 
toris  antiquo-novi  . . .  Tomus  primus,  de  Fine 
Hominis,  et  Quatuor  Novissiniis  ipsius  multa 
complectens  ...  .  Moguntiae,  1678,  fol.  pp. 
266  +. 

An  Auctarium  was  publ.  ibid.  1687,  fol.  pp.  118 -|-. 

2100.  La  Coiiseillere,  Pierre  Meherenc 
de.  Traite  historique  et  theologique  touchant 
I'etat  des  ames  apres  la  mort.  Hambourg, 
(1689?)  1690,  80. 

2101.  Tomfcinsoii,  Thomas,  Truth's  Tri- 
umph; or,  A  Witness  to  the  Two  Witnesses 
[i.e.  Muggleton  and  Reeves] ;  .. .  wherein  the 
Fundamentals  of  Faith  are  clearly  discussed 
...  .  Written  in  the  Year  ...  1676;  tran- 
scribed by  the  Author,  with  some  Alterations, 
1690,  and  printed  by  Subscription,  1823. 
London,  1823,  4o.  pp.  xv.,  477. 

Parts  VI.-VIII.  of  the  volume,  pp.  321-477,  treat  of 
"the  Soul's  Mortality,"  "the  Devil's  Torments," 
and  "  the  Saint's  Joys  in  Heaven."  The  author  main- 
tains the  soul's  mortality,  and  the  eternal  punish- 
ment of  the  wicked.  The  work  is  a  curious  specimen 
of  the  Muggletonian  literature. 

2102.  Bates,  William.  The  Four  Last  Things : 
viz.  Death,  Judgment,  Heaven,  Hell,  practi- 
cally consider'd  and  apply'd :  in  several  Dis- 
courses. London,  1691,  80.  —  Manchester 
[Eng.],  1838,  120.  pp.  yiii.,  430.     U. 

Also  in  his  Works,  (1700.)  ]7'23,  fol.,  pp.  365-477. 
H.  —  Often  reprinted.  A  Dutch  translation,  Utrecht, 
1779,  80. 

2103.  Fasciculus  rariorum  ac  curiosorum 
Scriptorum  theologicorum  . . .  de  Animae  post 

771 


2104 


CLASS  ni.— DESTINY  OF  THE   SOUL. 


2120 


Solutionem  a  Corpore  Statu,  Loco,  Cultu,  Im- 

mortalitate,  bis  Mortuis,  Resurrectione  Mor- 

tuonim  ...    .2  vol.  Francofurti,  1691-92,  S". 

Each  volume  has  also  the  title :  —  "  Tractatus  curi- 

osus,  ubi  de  Statu  et  Loco  Anitnarum,"  etc. 

Vol.  I.  coatains:  — 

1.  [Artopoeus,  J.  Cl.  Seiia  Disquisitio  Anony- 
mi  cujusdam  de  Statu  . . .  Animaruni,  etc.  pp.  1-130. 
(See  No.  2o05.) 

2.  Bebel,  Ralth.  Examen  Seriae  Disquisitionis. 
(See  No.  2506.) 

3.  Dissertatio  de  bis  Mortuis. 

4.  Gerhard,  Joh.  ^vxoXoyla  generalis,  h.  e. 
Disquisitio  <le  Statu  Animarum  post  Mortem,  pp.  367- 
414.     (Soe  No.  2482.) 

5.  Hildebrand,  Joach.  Immortalitas  Animae 
Rationalis  ex  solo  Lumine  Natura;.     (See  No.  681.) 

6.  Franeisci,  Erasmus,  and  Keinking,  Theod. 
Leben  der  Seele  im  Tode.  (An  extract  from  Fran- 
eisci, with  the  treatise  of  Reinking  noticed  below, 
No.  2507.) 

Vol.  II.  contains  :  — 

I.  Calixtus,  Geo.  De  Statu  Animarum  separata- 
rum.    (See  No.  2489.) 

2. Liber  unus  de  Immortalitate  Animae  et  Re- 

surrectioue  Carnis.     (See  No.  2063.) 

3.  Bebel,  Balth.  Dissertatio  de  Peccatis  Electo- 
rum  iu  Judicio  extreme  non  publicandis. 

4.  Burnet,  Gilb.    De  Purgatorio. 

5.  Cellarius,  Balth.    Disputatio  de  Purgatorio. 

6.  Comarinus,  G.  C.    Disp.  de  bis  Mortuis. 

7.  Dannhauer,  or  Dannhawer,  Joh.  Conr. 
Disp.  an  in  Vitil  .lEtern.a  futuri  siut  Glorias  Gradua? 
(See  No.  3599.) 

8.  Hunnius,  ^Egid.  Disp.  de  Purgatorio  Pontlfi- 
cioruni. 

9.  Hiilsemann,Joh.  PurgatoriumPontificiorum. 

10.  Meisner,  Job.  Disputationes  duae  de  Statu 
Animarum  separataruni.     (Soe  No.  2500.) 

II.  Miiller,  H.  Disp.  de  Resurrectione  Mortuo- 
rum. 

12.  Meyfart,  Joh.  Matth.    De  Vita  ^Eterna. 

13.  Niemann,  Seb.  De  Receptaculis  et  Statu 
Animarum  separatarum.     (See  No.  2496.) 

14.  Scherzer,  Joh.  Adam.  Purgatorium  exustum 
contra  Papistas.     (See  No.  2867.) 

15.  Sirieius,  Mich.,  the  younger.  Beata  Animae 
Humauae  post  Mortem  Homiuis  Immortalitas.  (See 
No.  3457.) 

16.  Voetius,  Gisb.  Diatriba  de  Coelo  Beatorum. 
(See  No.  3455.) 

17.  Walther,  Mich.  De  Immortalitate  Animse 
rationali.s.     (See  No.  4600.) 

18. De  praetensa  Ethnicorum  Salute  .lEtema. 

(See  No.  4600.) 
See  No.  2147*,  below. 

2104.  Peuillet,  Madeleine.  Les  qiiatre  fins 
de  Ihomnie.     I'aris,  1694, 12o. 

2104».  Beriiardes,  Manoel,  1644-1710.    Me- 

ditaijoens  sobre  os  quatro  Novissimos  do  Ho- 
mem,  Morte,  Julzo,  Inferno,  Paraizo.  Lisboa, 
1744,  120. 

2105.  Mel,  or  Mell,  Conrad.  Die  Posaune  der 
Ewigkeit,  oder  I'redigten  vom  Tode,  Aufer- 
stehung  der  Todton,  jiingsten  Gericht,  Unter- 
gang  der  Welt,  Ilinimel,  HoUe  und  Ewigkeit. 
Konigsberg,  1697,  4».  — 2e  Ausg.,  Berlin,  1706, 
4o.  (118  sh.)  Other  eds.  1712,  23,  30,  36,  44, 
55,  59. 

2106.  Der  Herc.ld  der  Ewigkeit,  als  ein 

zweyter  Theil  von  der  Posaune  ...  .  Berlin 
und  Potsdam,  1729,  4°.— Other  eds.  1734,  38, 
42,  55. 

A  Dutch  translation  of  the  two  parts,  3^  druk, 
Nijkcrk,  1859. 

2107.  Taylor,  Nathanael.  A  Preservative 
against  Deism.  Shewing  the  Great  Advantage 
of  Revelation  above  Reason,  in  the  Two  Great 
Points,  Pardon  of  Sin,  and  a  Future  State  of 
Happiness.  ...  London,  1698,  8°.  pp.  xxx., 
266  +.     H. 

2108.  Fabrlcius,  Joh.  Alb.  Exercitatio  . . . 
de  Recordatione  Anima;  humanaj  post  fata 
superstitis  ...  .  [Pras.  J.  F.  Mayer.]  Kilia;, 
1699,  4o.  pp.  55. 

772 


Reprinted  Leipz.  1701;  Witteb.  1709,  1714;  KiL 
1714 ;  also  in  his  Optisc.  Uamb.  1738,  i",  pp.  185-216. 
B. 

2109.  Cocliem,  Martin  von.  Dievierletzten 
Dinge :  Tod,  Gericht,  Holle,  Himmelreich.  . . . 
23eAufl.  (First  ed.  about  1700?)  Augsburg, 
183r)-38,  80.  (32  sh.)— Also  Landshut,  1842, 
1859,  80. 

This  treatise  has  been  prohibited  in  some  Catholic 
countries  on  account  of  the  grossness  of  its  repre- 
sentations of  the  future  life. 

2110.  Zeibicli,  Christoph  Heinr.  De  evOa- 
vaaia  Subsidiis  Naturaj  solis  minime  acqui- 
renda.    Witebergaj,  1700,  4o.   2  gr. 

2111.  Smith,  M.,  Gent.  The  Vision,  or  a 
Prospect  of  Death,  Heaven  and  Hell,  with  a 
Description  of  the  Resurrection  and  Day  of 
Judgment.  A  Sacred  Poem. .. .  London,  1702, 
8o.  pp.  166. 

See  History  of  the  Works  of  the  Learned,  April, 
1702  ;  IV.  241-46. 

2112.  Menard, .  La  doctrine  de  I'ecriture 

saincte  sur  la  nature  de  I'ame,  sur  son  origine 
et  sur  son  etat  apres  la  mort.  Londres,  1703, 
80. 

2113.  Regis,  Pierre  Sylvain.  L'usage  de  la 
raison  et  de  la  foy,  on  I'Accord  de  la  foy  et  de 
la  raison.    Paris,  1704,  4o.  pp.  550. 

The  author  treats,  among  other  things,  of  the  im- 
mortality of  the  soul,  and  its  .state  after  death.  Some 
of  his  notions  are  very  curious.  See  Journal  des 
Sgavans  for  April  28,  1704. 

2114.  Dod-well,  Henry.  An  Epistolary  Dis- 
course, proving,  from  the  Scriptures  and  the 
First  Fathers,  that  the  Soul  is  a  Principle 
naturally  Mortal ;  but  immortalized  actually 
by  the  Pleasure  of  God,  to  Punishment ;  or, 
to  Reward,  by  its  Union  with  the  Divine  Bap- 
tismal Spirit.  Wherein  is  proved,  that  None 
have  the  Power  of  giving  this  Divine  Immor- 
talizing Spirit,  since  the  Apostles,  but  only 
the  Bishops.  . . .  London,  1706,  8o.  pp.  Ixix., 
313  +.    H. 

2115.  Cliisliull,  Edmund.  A  Charge  of  Heresy, 
maintain'd  against  Mr.  Dodwel's  late  Episto- 
lary Discourse,  concerning  the  Mortality  of 
the  Soul.  ...  Laying  open  his  Opposition  to 
the  Receiv'd  Creeds,  and  his  Falsification  of 
all  Sacred  and  Profane  Antiquity.  . . .  Lon- 
don, 1706,  8o.  pp.  238  +. 

2116.  Clarke,  Samuel.  -A  Letter  to  Mr.  Dod, 
well;  wherein  all  the  Arguments  in  his 
Epistolary  Discourse  against  the  Immortality 
of  the  Soul  are  particularly  answered,  and 
the  Judgment  of  the  Fathers  concerning  that 
Matter  truly  represented.  ...  The  6th  Ed. 
In  this  Edition  are  inserted  the  Remarks  on 
Dr.  Clarke's  Letter  to  Mr.  Dodwell,  and  the 
several  Replies  to  the  Doctor's  Defences 
thereof  [by  Anthony  CollinsJ.  London,  (1st 
eds.,  1706-8,)  1731,  8o.  pp.  475.    H. 

In  the  discussion  between  Clarke  and  Collins,  four 
pamphlets  were  written  on  each  side,  the  titles  of 
which  need  not  be  given  in  detail. 

2117.  Turner,  John.  Justice  done  to  Human 
Souls,  in  a  Short  View  of  Mr.  Dodwell's  late 
Book,  entitul'd.  An  Epistolary  Discourse  ...  . 
London,  1706,  8o.  pp.  124  +.     G. 

2118.  Humane  Souls  naturally  Immortal. 
Translated  from  a  Latin  Manuscript,  by  S.  E. 
With  a  Recommendatory  Preface,  by  Jeremy 
Collier,  M.A.  London,  1707,  sm.  8o.  pp. 
115  +.     G. 

2119.  Milles,  Thomas.  The  Natural  Immor- 
tality of  the  Soul  asserted,  and  proved  from 
the  Scrijjtures,  and  First  Fathers :  in  Answer 
to  Mr.  Dodwell's  Epistolary  Discourse  ...  . 
Oxford,  1707,  8o.  pp.  xxiv.,  504  +.— 2d  ed., 
1726. 

2120.  "Whitby,  Daniel.  Reflections  on  some 
Assertions  and  Opinions  of  Mr.  Dodwell,  con- 
taiu'd  in  a  Book  entituled,  An  Epistolary  Dis- 


2121 


SECT.  III.     A.  —  CHRISTIAN  DOCTRINE.  —  oeseral  works. 


2141 


course  ...  .  Shewing  the  Falsehood  and 
Pernicious  Consequences  of  them.  ...  Lon- 
don, 1707,  80. 

2121.  Nor  r  is,  John.  A  Philosophical  Discourse 
concerning  the  Natural  Immortality  of  the 
Soul.  ...  Occasioned  by  Mr.  Dodwell's  late 
Epistolary  Discourse.  In  Two  Parts.  ...  Lon- 
don, 1708,  8o.  pp.  127  +.  JP.  — The  5th  Ed. 
Ibid.  1732,  So.     G. 

See  Hist,  of  the  Works  of  the  Learned  for  March, 
1708  ;  X.  177-lij«.     H. 

2122.  Dod'well,  Henry.  A  Preliminary  De- 
fence of  tlie  Epistolary  Discourse,  concerning 
the  Distinction  between  Soul  and  Spirit.  In 
Two  Parts.  . . .  London,  1707,  8°.  ff.  11,  pp. 
150 ;  ff.  3,  pp.  74.     G. 

The  two  Parts  have  distinct  title-pages. 

2123.  The   Natural   Mortality  of  Human 

Souls  clearly  demonstrated  from  the  Holy 
Scriptures,  and  the  Concurrent  Testimonies 
of  the  Primitive  Writers.  Being  an  Explica- 
tion of  a  Famous  Passage  in  the  Dialogue  of 
St.  Justin  Martyr  with  Tryphon  ...  .  With 
an  Appendix,  consisting  of  a  Letter  to  Mr. 
John  Norris  of  Bemerton.  And  an  Expostu- 
lation relating  to  the  late  Insults  of  Mr. 
Clark  and  Mr.  Chishull.  ...  London,  1708, 
8o.  pp.  157. 

See  Hist,  of  the  Works  of  the  Learned  for  June, 
1703  ;  X.  357-364.     H. 

2124.  STorris,  John.  A  Letter  to  Mr.  Dod- 
well,  concerning  the  Immortality  of  the  Soul 
of  Man.  In  Answer  to  one  from  him  ...  . 
Being  a  farther  Pursuance  of  the  Philosophi- 
cal Discourse.  . . .  London,  1709,  8o.  pp. 
152  +.     F.  —  The  5th  Ed.  Ibid.  1732,  8o.     G. 

2125.  [Pitts,  John  or  Joseph?].  'H  xapi? 
SoOeZa-a  II.  Tim.  i.  9.  That  is,  The  Holy 
Spirit  the  Author  of  Immortality,  or.  Im- 
mortality a  Peculiar  Grace  of  the  Gospel,  no 
Natural  Ingredient  of  the  Soul ;  proved  from 
the  Holy  Scriptures,  and  Fathers  against  Mr. 
Clark's  Bold  Assertion  of  the  Soul's  Natural 
Immortality,  . . .  being  a  Vindication  of  Mr. 
Dodwell's  Epistolary  Discourse  from  all  the 
Aspersions  of  the  foresaid  Pretended  An- 
swerer. With  some  Animadversions  on  Mr. 
Chishul  and  Dr.  Whitby.  By  a  Presbyter 
of  the  Church  of  England.  . . .  London,  1708, 
80.  pp.  48,  204 +. 

Grapiu3,  in  his  Theol.  recens  controversa,  Walch, 
and  others,  assign  this  to  John  Pitt ;  in  the  Catalogue 
of  the  British  Museum  it  is  attributed  to  Joseph 
Pitts. 

2126.  Cliisliiill,  Edmund.  Some  Testimonies 
of  Justin  Martyr,  set  in  a  true  and  clear 
Light,  as  they  relate  to  Mr.  Dodwell's  un- 
happy Question,  concerning  the  Immortality 
of  the  Soul.    London,  1708,  8o. 

2127.  Pitts,  John.  A  Defence  of  the  Animad- 
versions on  Mr.  ChishuU's  Charge  of  Heresie 
against  Mr.  Dodwell's  Epistolary  Discourse 
...  being  a  Reply  to  a  late  Tract  intituled: 
Some  Testimonies  of  Justin  Martyr  ...  . 
London,  1708,  So. 

2128.  [Pitts,  John  or  Joseph  ?].  Immortality 
Preternatural  to  Human  Souls;  the  Gift  of 
Jesus  Christ,  collated  by  tlie  Holy  Spirit  in 
Baptism ;  proved  to  be  a  Catholick  Doctrine 
by  the  Universal  Consent  of  the  Holy  Fathers 
of  the  first  Four  Centuries.  Being  a  Vindica- 
tion of  Mr.  Dodwell  against  that  Part  of  Mr. 
Clark's  Answer,  which  concerns  the  Fathers 
...  .  By  a  Presbyter  of  the  Church  of  Eng- 
land. . . .     London,'  1708,  So.  pp.  254  -f . 

Apparently  by  the  same  author  as  No.  2125. 

2129.  Dod^well,  Henry,  The  Scripture  Ac- 
count of  the  Eternal  Rewards  or  Punishments 
of  all  that  hear  of  the  Gospel,  without  an 
Immortality  necessarily  resulting  from  the 
Nature  of  the  Souls  themselves,  that  are  con- 
cern'd  in  those  Rewards    or    Punishments. 


Shewing  particularly,  I.  How  much  of  this 
Account  was  discover'd  by  the  best  Philoso- 
phers. II.  How  far  the  Accounts  of  those 
Philosophers  were  corrected  and  improv'd  by 
the  Hellenistical  Jews  ...  .  III.  How  far 
the  Discoveries  aforemention'd  were  improv'd 
by  the  Revelations  of  the  Gospel.  W^herein 
the  Testimonies  also  of  St.  Irenajus  and  Ter- 
tuUian  are  occasionally  consider'd.  . . .  Lon- 
don, 1708,  So.  pp.  293. 

2130.  Testas,  Aaron.  La  connoissance  de 
I'ame  par  I'Ecriture,  selon  ses  trois  differens 
etats  d'union,  de  separation,  et  de  reunion 
avec  le  corps.    2  tom.  Londres,  1708-10,  So. 

Opposes  the  doctrine  of  an  intermediate  place. 

2131.  Toppius,  S.  W.  Dissertatio  de  Anima 
immortali,  IV.  Rationibus  ex  SS.  Theologia 
et  Scriptura  divina  demonstrata.  Jenae,  1709, 
40.  pp.  24. 

2132.  Wright,  John.  Some  Remarks  on  Mr. 
Whiston's  Dissertation  about  Christ's  Ascen- 
sion ...  .  To  which  is  added,  a  Postscript  on 
Mr.  Dodwell's  Opinion  for  the  Natural  Mor- 
tality of  the  Soul.  . . .    London,  1709,  80.  pp. 

2133.  Boston,  Thomas,  1676-1732.  A  View 
of  this  and  the  Other  World.  In  eight  Dis- 
courses.    Edinburgh,  1775,  So. 

2134.  Liiicas,  Richard.  Fifteen  Sermons  on 
Death  and  Judgment,  and  a  Future  State. 
Vol.  I.     London,  (1712  ?)  1716,  80. 

The  first  six  sermons  in  Vol.  II.  relate  to  the  same 
subject.  —  A  French  translation,  La  Haye,  1724,  8°. 
2134».  Mitcliel,  John.    A  Dissertation  con- 
cerning the  Immortality  and  Separate  State 
of  the  Human  Soul.  . . .    Belfast  [Irel.],  1713, 
160.  pp.  (17)^  clxxiv.     G. 

2135.  Psilonis  Pliilantliropi  Bedenken 
von  dem  Godachtniss  der  abgeschiedenen 
Seelen.  (In  the  German  Acta  Eruditorum  for 
1714;  XXV.  84,  et  seqq.) 

2136.  Miiller,  Christian.  Theologische  Be- 
trachtung  der  menschlichen  Seelen  in  Zeit 
und  Ewigkeit.  Frankfurt  an  der  Oder,  1718, 
So.  pp.  171. 

2137.  [Colinot,   ,    the    Ahb6].     Pensez-y 

bien ;  courtes  reflexions  sur  les  quatre  fins  et 
le  Purgatoire,  par  un  pretre  du  diocese  de 
Paris.    Paris,  1721,  32o. 

"  Opuscule  journellement  reimprim6." — Q^erard. 

2138.  Burnet,  Thomas.  De  Statu  Mortuorum 
et  Resurgentium  Liber.  Accesserunt  Epis- 
tola)  du£e  circa  Libellum  de  Archasologicis 
Philosophicis.  ...  Londini,  (1720?  1723,  4o,) 
1726,  So.  pp.  302.     U. 

These  editions  were  very  small,  and  were  privately 
printed.  Burnet  opposes  the  doctrine  of  eternal 
punishment.  See  Whittcmore's  Mod.  Hist,  of  Uni- 
versalism,  2d  ed.,  I.  189-198.  (H.)  —  A  French  trans- 
lation, Rotterdam,  1731,  120 ;  Vutcji,  1729,  8o. 

2139.  De  Statu  Mortuorum  et  Resurgen- 
tium Tractatus.  Adjicitur,  Appendix  de 
Futurl,  Judjeorum  Restauratione,  nunc  pri- 
mflm  evulgata.  Accedunt  ejusdem  Epistolaa 
dujB  de  Archaiologiis  Philosophicis.  [Edited 
by  F.  Wilkinson.]  Londini,  1727,  8o.  pp.  (4), 
316,  (4),  166.  f/;  — Editio  secunda.  Londini, 
1728,  So.  pp.  viii.,  443.    D. 

2140.  ...  Of  the  State  of  the  Dead,  and  of 

those  that  are  to  Rise.  Translated  from  the 
Latin  Original.  With  Remarks  upon  each 
Chapter,  and  an  Answer  to  all  the  Heresies 
therein.  By  Matthias  Earbery  ...  .  2  vol. 
in  3  parts.  London,  1727-28,  8o.  pp.  8,  244, 
131  +.  — The  2d  Ed.  2  vol.  Loud.  1728,  So.  BA. 

2141.  Dr.  Burnet's  Appendix  to  the. Ninth 

Chapter  of  the  State  of  the  Dead.  Concerning 
the  Two  Resurrections  . . .  and  of  the  Future 
Restauration  of  the  Jews.  ...  Translated  by 
Mr.  [Thos.J  Foxton.    London,  1729,  So,  pp.  119. 

773 


2142 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


2166 


2142.  Btirnet,  Thomas.  A  Treatise  concern- 
ing the  State  of  Departed  Souls  before,  and 
at,  and  after  the  Resurrection.  . . .  Trans- 
lated ...  by  Mr.  [J.J  Dennis.  London,  1633, 
[a  misprint  for  1733],  8».  pp.  xii.,  372.— The 
2d  Ed.,  corrected.  Ibid.  1739, 8o.  pp.  vi.,  372.  H. 

2143.  Boyse,  Joseph.  Discourses  on  the  Four 
Last  Things,  viz.  I.  Death,  II.  Judgment,  III. 
Heaven,  and  IV.  Hell.  And  on  some  other 
Subjects  relating  thereunto.   Dublin,  1724,  8o. 

Also  jn  his  Works,  Load.  1728,  fol.,  I.  181-324.    H. 

2144.  Calmet)  Augustin.  Commentaire  litte- 
ral  sur  tons  les  livres  de  I'Ancien  et  du 
Nouveau  Testament.   8  vol.  Paris,  1724-2(},  fol. 

Vol.  VIII..  pp.  364-636,  contains  two  Dissertations, 
on  "  La  fin  du  monde  et  I'etat  du  nionde  aprds  la 
dernier  jugement,"  and"  La  resurrection  des  morts." 

2145.  Welito,  John.  Practical  Discourses  on 
Death,  Judgment,  Heaven,  &  Hell.  In  Twenty- 
four  Sermons.  Boston  in  New-England,  1726, 
So.  pp.  vi.,  350.     MHS. 

2146.  Walcli,  Joh.  Georg.  De  Statu  Mortuo 
rum  et  Resurgentium.  [Resp.  Jo.  Val.  Hoppe. 
In  opposition  to  Burnet.]    Jena;,  1728,  4o. 

Also  in  his  Miscellanea  Sacra,  Amst.  1744,  4",  pp. 
258-304.     D. 

2147.  Materiality  (The)  or  Mortality  of  the 
Soul  of  Man,  and  its  Sameness  with  the  Body, 
asserted  and  prov'd  from  the  Holy  Scriptures 
of  the  Old  and  New  Testament.  Shewing, 
that,  upon  the  Death  of  the  Body,  all  Sensa- 
tion and  Consciousness  utterly  cease,  till  the 
Resurrection  of  the  Dead.  London,  1729)  8o. 
pp.  (6),  63.     H. 

2147».  Disquisltlones  theologicee  de  Anima 
separata  a  Corpore,  ejus  Vita  usque  ad  Exa- 
men  Dei  et  a;terna  Salute  a  Theologias  Docto- 
ribus  valde  inclytis  publice  defensae  nunc 
autem  ob  Argumentorum  Praestantiam  in 
unum  Opus  congestae  atque  in  duas  Collec- 
tiones  distributfe.  [Edited  by  Friedr.  Ulr. 
Calixtus.]  2  vol.  Francofurti  et  Lipsias,  1730, 
120. 

I  take  the  above  title  from  Ch.  Paelle's  Catalogue 

de  la  Bihliotheqiie  de  la  Ville  de  Lille.  Thtologie. 

Lille,  1859,  8^.  j).  494.     Is  not  this  the  same  collectioa 

with  that  described  above.  No.  2103? 

2148.  Ollyffe,  George.  The  Truth  of  a  Future 
State,  and  of  its  Happiness  by  a  Redeemer. 
London,  1732,  8o.  pp.  65.    H. 

2149.  Kwald,  Wilh.  Ernst.  XIV  Betrach- 
tungen  von  den  Vorboten  der  Ewigkeit, 
Auferstehung  der  Todten  und  jungsten  Ge- 
richt.     Bremen,  1733,  8°.  (47  sh.) 

A  Dutch  translation,  Amst.  1736,  8o, 

2150.  Watts,  Isaac.  Philosophical  Essays  on 
various  Subjects,  viz..  Space,  Substance,  Body, 
Spirit,  ...  Innate  Ideas,  Perpetual  Conscious- 
ness, Place  and  Motion  of  Spirits,  the  Depart- 
ing Soul,  the  Resurrection  of  the  Body  ...  . 
To  which  is  subjoined,  A  Brief  Scheme  of 
Ontology  ...  .  The  2d  Ed.,  corrected.  Lon- 
don, (1733,)  1734,  80,  pp.  xiii.,  408  +.  BA.  — 
5th  Ed.,  ibid.  1793,  8°. 

2151.  Greene,  Thomas,  Bp.  Four  Discourses 
on  the  Four  Last  Things;  viz.  Death,  Judg- 
ment, Heaven,  and  Hell.  ...  A  new  Edition 
corrected.  London,  (1734,  51,)  1765,  12o.  pp. 
viii.,  261.     H. 

A  German  translation,  Halle,  1736,  80;  Dutch, 
Amst.  1749,  80. 

2152.  Ljetter  (A)  to  a  Deist;  or,  A  Discourse 
upon  the  Nature  of  Man,  his  State  in  this 
Life,  his  Death,  and  what  he  is  immediately 
after  Death.    London,  1734,  So.  pp.  36. 

2153.  Rouault,  Louis,  the  Abb6.  Les  quatre 
fins  de  I'homme,  avec  des  reflexions  capables 
de  toucher  les  pecheurs  les  plus  endnrcis 
...  .  Paris,  1734,  12o.  —  Nouvelle  ed.,  revue 
et  corrigee  par  M.  Collet,  Fougeres,  1813,  12". 

Very  often  reprinted. 

774 


2154.  Trapp,  Joseph,  D.D.  Thoughts  upon 
the  Four  Last  Things:  Death;  Judgment; 
Heaven;  and  Hell.  A  Poem  ...  .  The  2d 
Ed.  To  which  are  added.  The  I,  CIV,  and 
CXXXVII  Psalms  paraphras'd.  London, 
(1734-35,  fol.  H.)  1748,  8o.  pp.  viii.,  132.     U. 

The  first  edition  was  published  anonymously. 

2155.  Ratio  Status  Anima;  Immortalis.  Auc- 
tore  quodam  Religioso  Societatis  Jesu.  2  vol. 
Praga;,  1736,  8o. 

2156.  'Wlclimaiiii,  Peter.  Die  Unsterblich- 
keit  der  men.schlichen  Seele  und  Auferstehung 
der  Todten,  von  Gott  geoffenbaret.  Hamburg, 
1736,  80.  pp.  228. 

2157.  Muratori,  Lodovico  Antonio.  De  Para- 
diso,  Regnique  Coelestis  Gloria,  non  exspectata 
Corporum  Resurrectione,  Justis  a  Deo  collata 
Liber,  adversus  Thomae  Burneti  . . .  Librum 
de  Statu  Mortuorum.  ...  Verona;,  1738,  4". 
(46  sh.)  — Ed.  2da,  Venetiis,  1755,  8o. 

See  Nova  Acta  Erud.,  SuppL,  VII.  97-101.    BA. 
2157*.  Gilxl,  Joseph.   Homomortalisresurgens 
ad  Immortalitatem  Methodo  scholastica  theo- 
logice    expensus.    . . .    [liesp.  Jos.   Ullmann. 
Prague,]  1739,  4°.  pp.  228  +. 

2158.  "Watts,  Isaac.  The  World  to  Come :  or, 
Discourses  on  the  Joys  or  Sorrows  of  De- 
parted Souls  at  Death,  and  the  Glory  ox 
Terror  of  the  Resurrection.  Whereto  is  pre- 
flx'd,  A»  Essay  toward  the  Proof  of  a  Sepa- 
rate State  of  Souls  after  Death.  . . .  London, 
1739,  80.  pp.  550. 

Numerous  eds.  Reprinted  in  2  vol.,  Boston,  N.  E., 
1748,  80.  H.  —  k  German  translation,  with  preface 
by  S.  J.  Baumgarteu,  Halle,  1745;  3e  Aufl.,  1758,  8". 

2159.  Pallii)  Martin.  Les  fins  derniferes  de 
I'homme.  Paris,  1739,  12o.  pp.  290.  — 5<>  ed., 
revue  ...  et  augmentee,  ibid.  1778,  12o.  pp. 
viii.,  410.     Also  later  editions. 

A  German  translation,  Augsburg,  1764,  8°. 

2160.  Turntoull,  George,  LL.D.  Christian 
Philosophy :  or.  The  Christian  Doctrine  con- 
cerning God,  Providence,  Virtue,  and  a  Future 
State  ...     .    2  vol.  London,  1740,  8o. 

The  subject  of  a  future  state  is  treated  in  Vol.  II. 

pp.  383-469,  and  elsewhere. 

2160*.  Balestrlerl,  Ortensio.   Considerazioni 

sopra  i  quattro  Novissimi  da  farsi  ciascun 

giorno  del  mese.    Venezia,  1741, 12o.  pp.  165, 

382. 

2161.  Scliubert,  Joh.  Ernst.  Vernlinftige 
und  schriftmasige  Gedaucken  vom  ewigen 
Leben  und  von  dem  Zustand  der  Seelen  nach 
dem  Tod.    Jena,  (1742,  43,)  1747,  4o.  (36  sh.) 

2162.  Mayer,  Joh.  Sammlung  alter  und 
neuer  Lieder  von  der  vier  letzten  Dingen, 
absonderlich  von  dem  Tode.  Nurnberg,  1744, 
8o._2e  Aufi.,  ibid.  1752,  8o. 

2163.  Scliubert)  Joh,  Ernst.  Gedanken  von 
den  letzten  Zeiten,  bestehend  in  7  Schriften. 
Jena,  1744,  4o.  12  gr. 

2164.  Gedanken  von  den  letzten  Zeiten 

und  dem  Tode.    Jena,  1749,  4o.  (29  sh.) 

2164».  ■WeinacliLt,  Matth.  Anima  immorta- 
lis in  Corpore  mortali  theologico-controver- 
sistice  conformiter  ad  Propositionem  damnar 
tarn  a  Fabiano  Papa  et  Leone  X.  proposita 
...     .    Pragae,  1744, 4o. 

2165.  Drleljerge,  Joh.  Libri  duo,  unus  de 
Bonis  Novi  Foederis  et  Futuro  Hominum 
Statu,  Alter  de  Baptismo  et  S.  Coena.  Am- 
stelodami,  1746,  4o. 

2166.  Hunolt,  Franciscus.  Christliche  Sitten- 
Lehr  ilber  die  evangelische  Wahrheiten. 
Funfter  Theil.  Letztes  End  der  Christen: 
worinn  gehandelt  wird  von  dem  Todt,  Gott- 
liclion  Gericht,  ewiger  Ilcill  der  Bosen,  ewiger 
Belohnung  im  Himmelreich  derer  guten 
Christen.  In  sechs  und  sibentzig  Predigen 
...     ,     Auspurg,  1746,  fol.  pp.  •;  00. 


2167 


SECT.  III.    A.  1.  — CHRISTIAN    DOCTRINE.— G£.vz;i?^£   vroRKS. 


2193 


The  whole  work  is  in  six  vols.  Several  eds.  have 
been  published,  oue  at  Gratz,  1842-44,  in  24  vols.  8°. 
HunoU  was  a  celebrated  Catholic  preacher. 

2167.  Neumelster,  Erdmann.  Ein  theolo 
gisches  (iiitachten  vom  Aufeuthalt  der  ab- 
geschiedeuen  Seelen  ...  .  Braunschweig, 
1746, 8".  pp.  16.  [1747, 4o,  according  to  Meusel.J 

2168.  Sclmtoert,  Job.  Ernst.  Von  der  Be- 
kanntschaft  der  Seelen  nach  dem  Tode.  Jena, 
1746,  4».  2  gr. 

2169.  Canz,  Israel  Gottlieb.  Herrn  Johann 
Gustav  lieinbecks  neunter  und  letzter  Theil 
der  Betrachtiingen  liber  die  in  der  augspur- 
gischenCoufesdiou  enthaltene  ...  Wahrheiten 
. . .  fortgesetzt  von  Israel  Gottlieb  Canz.  Ber- 
lin, 1747,  4°.  (96  sh.) 

This  part,  which  is  by  Canz,  treats  of  the  Last 


Things.    There  is  also  an  Appendix  on  the  sleep  of 
the  soul,  in  opposition   particularly  to  Heyn. 


See 


Kraft's  A'ewe  Tlieol.  Bihl.,  II.  2ii2-2zl. 

2170.  Meyer,  Job.  Das  Andenken  der  abge- 
schiedenen  Seelen  an  die  binterlassenen  Yer- 
wandten  uud  Bekannten,  aus  Vernunft  und 
Schrifft  ...  .  Breslau,  1747,  4o.  (10  sb.)  — 
Ihid.  1754,  8°.  pp.  148. 

2171.  Gemisclite  [so  Herrich;  Vermiscbte, 
Grdsse]  Gedanken  von  des  Menscben  Geiste, 
seiner  ErscbalTung,  ...  Verderben,  und  Wie- 
derzurecbtbringuug  durcb  Cbristum,  und  der 
Ausfabrt  des  Geistes  aus  dem  Leibe.  Frank- 
furt und  Leipzig,  1748,  8°.  pp.  132. 

2172.  Olearius,  Benj.  Cbristopb.  Von  den 
Erinuerungen  der  abgescbiedeuen  Seelen  an 
unsern  Erdboden.    Jena,  1748.  (2y  sb.) 

2173.  Danneil,  Job.  Friedr.  Die  kraftigen 
Trostgriinde  der  christlicben  Religion,  die 
Scbreckeu  des  Todes  zu  besiegen  ...  .  Nebst 
einer  Vorrede  Hrn.  Heinricb  Meene,  von  der 
Todesfurcbt  der  Glaubigen.  Helmstadt,  1749, 
So.  (14  sb.) 

2174.  lia-vf^y  Edmund,  Bp.  Considerations  on 
tbe  Tbeory  of  Religion  ...  .  Witb  an  Ap- 
pendix, concerning  the  Use  of  tbe  Word  Soul 
in  Holy  Scripture ;  and  tbe  State  of  the  Dead 
as  there  described.  Tbe  6tb  Ed.,  corrected, 
and  much  enlarged.  . . .  Cambridge,  1774,  S". 
pp.  ix.j  444  +.     F. 

Appendix,  pp.  367-435,  with  a  Postscript,  pp.  437- 
444.— First  ed.,  1745 ;  with  Appendix,  1749.  New  ed., 
London,  1820, 

2174».  Dens,  Petrus,  1690-1775.  Tractatus  de 
quatuor  Novissimis.  (In  Migne's  Theol.  Cur- 
sus  computus,  VII.  1583-1614.) 

2175.  Scliawbert,  Job.  Wilb.  Der  Zustand 
des  Menscben  nach  dem  Tode,  in  einer  Trauer- 
rede  ...    .    Jena,  1750,  4o.  pp.  24. 

2176.  Meerlieim,  Christian  Ernst.  Predigt 
von  dem  Zustaude  der  Seele  nach  dem  Tode 
...     .    Leipzig,  1751,  4o.  pp.  19. 

2177.  Oporin,  Joacb.  Die  Religion  und  Hoflf- 
uung  im  Tode  in  ibrem  Zusammenbange  be- 
wiesen  ...    .    Gottingen.  1751,  8".  (13  sh.) 

See  Krafts  Neue  Theol.  Bibl.,  1753,  VIII.  39-46. 

2178.  PneumLatopliili  himmliscbes  Ge- 
eicbte  von  der  menschlichen  Seele  . . .  sammt 
einer  hinlanglicben  und  gegriindeten  Nacb- 
richt  von  ibrem  Zustande  nach  diesem  Leben. 
Erfurt,  1751,  8°.  pp.  214, 

2179.  Stange,  Heiur.  Volckmar,  Scbrift-und 
vernunft massige  Gedanken  von  dem  Zustande 
der  Seelen  nach  dem  Tode,  sovvobl  der  From- 
men  und  Glaubigen  als  der  Unglaubigen  und 
Gottlosen.    Nordhausen,  1751,  4°.  pp.  117. 

2179*.  Scripture  Account  (The)  of  a  Future 
State  considered.    1754.     See  No.  3964. 

2180.  Baumgarten,  Siegm.  Jac.  Dissertatio 
de  Immortalitate  Cbristi  et  Cbristianorum. 
Hal.  1755,  40.  pp.  44. 

2181.  Goeze,   Job.  Melcbior.    Heilsame    Be- 


tracbtungen  des  Todes  und  der  Ewigkeit  auf 
alle    Tage    des    Jabrs.     4^    Aufl.    2    Theile. 
Breslau  und  Leipzig,  (1755,  56,  03,)  1767,  8°. 
A  Dutch  translation,  Leiden,  1773,  4<». 

2182.  Cotta,  Job.  Friedr.  Recentiores  quae- 
dam  Controversije  de  Statu  AniniiB  post  Mor- 
tem. [Resp.  Gott.  Imm.  Sieg.  Mezger.]  Tu- 
bingae,  1758,  4o.    BL. 

2183.  Fa-vrcett,  J.  Dialogues  on  tbe  other 
World  ...     .     London,  1759,  S".  pp.  170  -f-.   G. 

2184.  Sembeck,  Job.  Gottlob  Lorenz.  ... 
Versuch,  die  Yersetzung  der  begnadigten 
Menscben,  an  die  Stelle  der  verstossenen 
Engel,  schriftmassig  zu  beweisen.  . . .  Frank- 
furt und  Leipzig,  1759,  8<>.  (19  sh.) 

A  curious  book,  for  an  analysis  of  which  one  may 
see  Krafts  Neue  Theol.  BV.l.,  Anhaiig,  1759,  pp.  483- 
496,  or  Eruestis  Keue  Theol.  Bill.,  1760,  L  457-468. 
Hell,  according  to  the  author,  is  located  at  present  in 
the  centre  of  the  earth ;  but  after  the  resurrection, 
this  globe  will  be  converted  into  a  sea  of  fire,  the 
eternal  abode  of  the  lost.  The  consummation  of  all 
things  will  take  place  when  the  number  of  the  saved 
has  become  equal  to  that  of  the  fallen  angels. 

2185.  P.,  J.  L.  M,  Jo.  Gottlob  Lorenz  Szem- 
beck's  Versuch  . . .  bescbeidentlich  unter- 
sucbt  und  gepriift  von  J.  L.  P.  Giittingen, 
1760,  80. 

See  Ernestis  Keue  Theol.  BiU.,  1761,  II.  758-761. 

2186.  Henno,  Franciscus.  Tractatus  triplex 
de  Deo  Creatore,  de  Quatuor  Novissimis,  et  de 
Cultu  sanctarum  Imagiuum.  Duaci,  1760. 
120. 

2186».  Letter  (A)  to  tbe  Rev.  Dr.  Edmund 
Law,  occasioned  by  bis  Discourse  on  the 
Nature  and  End  of  Death,  and  bis  Appendix 
concerning  tbe  Use  of  the  Word  Soul  in  Holy 
Scripture  ...  .  London,  1760,  So.  pp.  37.  G. 
Comp.  No.  2174.  Ascribed  by  Home  to  the  "Rev. 
Mr.  [John?]  Bristead." 

2187.  Clemm,  Heinr,  Wilb.  Schriftmassige 
Betrachtung  iiber  den  Tod  der  Menscben  und 
ihren  Zustand  nach  dem  Tode.  Stuttgart, 
1761,80  pp.133. 

2188.  Kocken,  or  Koken,  Job.  Carl.  Die 
Vortrefflichkeit  der  christlicben  Religion  aus 
ihren  Trostgriinden  im  Tode,  und  aus  der 
Lehre  von  der  Unsterblichkeit  der  menscb- 
lichen  Seele  .. .  .  Zwey  Sendschreiben  . . .  . 
Hildesheim,  1761-62,  4°.  (29  sh.) 

See  Ernesti's  Neue  Theol.  Bihl.,  1762,  III.  911-919. 

2189.  Cotta,  Job.  Friedr.  Theses  theologicae 
...  de  Novissimis  ...  .  [1.  De  Morte  natu- 
ral!. 2.  De  Resurrectione  Mortuorum.  3. 
De  Judicio  extremo.  4.  De  Consummatione 
Seculi.J    4  pt.    Tubingae,  1762-63,  4o. 

2190.  Kern,  Pbilipp  Ernst.  Trauerrede:  die 
Todten  leben,  well  Jesus  im  Himmel  herrscbt. 
Hildburgh,  1762,  8o.  pp.  62.    . 

2191.  Pontoppidan,  Erik,  the  younger. 
Tractat  om  Sja?lens  Udodelighed  samt  dens 
Tilstand  efter  Doden.    Kjobenbavn,  1762,  So. 

2192.  Schrift-    und  vernunftmassige  Ab- 

bandlung,  1.  von  der  Unsterblichkeit  mensch- 
licher  Seelen,  2,  von  deren  Befinden  im  Tode, 
3.  von  deren  Zustand  gleich  nach  dem  Tode 
bis  an  das  jiingste  Gericbt.  2*  Aufl.  Kopen- 
bagen,  (1764?)  1766,  8o.  pp.  329  -(-. 

See  Ernestis  Neue  Theol.  Bibl.,  1766,  VII.  247-262. 
A  Swedish  translation,  Westeras,  17ti9,  8o.  The  last 
three  chapters  of  the  work  were  publ.  at  Christiania, 
1847,  120,  pp.  36,  with  the  title:  —  "  Laere  om  Sjelens 
Tilstand  mellem  Doden  og  Dommcn,"  etc. 

2193.  [Bly  til,  Francis].  Streams  of  Eternity ; 
...  in  Twelve  Discourses,  on  the  Filial  Fear 
of  God,  tbe  Four  Last  Things  of  Man ;  and 
tbe  different  Reflections  to  be  made  thereon 
...    .    London,  1763,  4o. 

With  an  Appendix,  paged  separately,  containing 
two  Discourses  on  a  Middle  State.  The  author  is  a 
Catholic. 

775 


2193a 


CLASS  III.— DESTINY  OF  THE  SOUL. 


2224a 


2193a.  Doddridge,  Philip.  A  Course  of  Lec- 
tures, etc.  1703.     See  No.  844. 

2194.  Credanken  von  der  Seele  des  Menschen 
und  desseii  Zustande  nach  dem  Tode.  Halle, 
1766, 80. 

2195.  Harwood,  Edward.  Thoughts  on 
Time  and  Eternity;  occasioned  by  the  late 
affecting  Loss  of  several  eminently  great  and 
good  Men  among  the    Dissenters.    London, 

1767,  80.  Is.  6d. 

2196.  Miller,  J.  P.  A.  De  Immortalitate 
eorum,  qui  Verbum  Christi  servant,  ad  Job. 
viii.  51.     Hal.  1767,  4o.  3  gr. 

2197.  Liavater,  Job.  Kasp.  Aussichten  in 
die  Ewigkeit   ...    .    le'-IIIer  Theil,  Ziirich, 

1768,  69,  73,  8°;  IV.  Theil  (Additions  and 
Corrections),  ibid.  1778,  8o. 

Neue  AuH.  (of  Theil  I.,  II.),  ibid.  1773,  8o ;  Z^ 
Ausg.,  in  drei  Theilen,  ibid.  1777,  H" ;  4*  verbesserte 
Aufl.,  2  Bde.  Zurich,  1778,  iP.    F. 

2198.  I<e8S,  Gottfried.  Quae  Servator  de  Statu 
Animi  b'umani  post  Discessum  e  Corpore 
docuerit,  contra  Joannem  Alexandrum,  dis- 
Bentientium  inter  Anglos  Ctetua  Ministrum, 
ex  Job.  viii.  54-56.  disputatur.  Gottingae, 
1768,40.  zgr. 

2199.  Leland,  John.  Discourses  ...  .  4 
vol.  Loudon,  1769,  68,  69,  69,  8°.    H. 

Vol.  IV.,  pp.  373-493,  contains  five  sermons  on  2 
Tim.  i.  \(i,  —  -How  Christ  has  abolished  Death,  and 
brought  Life  and  Immortality  to  Light;"  Vol.  II.  pp. 
365-405,  two  sermons  on  "a  Future  Judgment  and 
State  of  Final  Retributions."' 

2200.  Gedanken  von  der  Seele  des  Menschen 
und  dessen  Zustande  nach  dem  Tode.  Lan- 
gensalza,  1770,  8°.  pp.  64. 

2201.  Fleisclier,  Job.  Mich.  Der  Zustand 
der  Seele  nacli  dem  Tode,  schriftmassig  erlau- 
tert,  niit  einer  Vorrede  von  D.  J.  G.  Walch. 
Leipzig,  1771,80.  pp.  536. 

Praised  by  Walch.  See  Herrich,  SyVloge,  etc.  pp. 
82,83. 

2202.  Brief  Enquiry  (A)  into  the  State  after 
Death  ...     .    Manchester,  1772,  8o.  M. 

2202».  Olbers,  Job.  Georg.  Schriftmassige 
und  erbauliche  Betrachtungen  iiber  die  letz- 
ten  Dinge.  ...  4  Bde.  Leipzig  und  Bremen, 
1773-75,  80. 

2203.  Truth  and  Error  contrasted,  in  a  Fa- 
miliar Dialogue :  in  which  are  clearly  shewn 
the  Mistaken  Notions  of  Mankind,  relative 
to  their  Present  and  Future  State,  to  the  Re- 
surrection and  Judgment,  to  Heaven  and  Hell, 
and  Life  and  Death.  By  a  Lover  of  Truth.  . . . 
London,  1776,  8o.  pp.  104. 

2204.  Benson,  Joseph.  A  Scriptural  Essay 
towards  tlie  Proof  of  an  Immortal  Spirit  in 
Man.    Hull,  N.D.  [177— ?]8o. 

2205.  Koppe,  Job.  Benj.  De  Formulae  aiwv 
oi/TO?  et  aiwv  /oieAAoji/  ...  in  N.  T.  Sensu. 
(Excursus  I.  on  Ephes.  in  his  Nov.  Test.,  etc. 
Vol.  VI.  pp.  289-298  of  the  3d  ed.,  1823,  8o.— 
First  ed.  1778.) 

2206.  Lavater,  Job.  Kasp.  Aussichten  in 
die  Ewigkeit.  Gemeinniitziger  Auszug  au* 
dem  groeseren  Werke  ...  .  Ziirich,  1781,  8o, 
12  5^. 

See  Jordens's  Lexikon,  etc.  III.  195,  196. 

8207.    Newton,    Thomas,    Bp.,    1704-1782. 

Works...    .    3  vol.  London,  1782,  40.    H. 

In  Vol.  III.  pp.  640-741,  are  Dissertations  on  the 

Intermediate   State,  the    General   Resurrection    and 

Judgment,  and  on  the  Final  Condition  of  Men.     The 

author  favors  the  doctrine  of  a  universal  restoration. 

2208.  Wliltalter,  Job.  A  Course  of  [XI.] 
Sermons  upon  Death,  Judgment,  Heaven,  and 
Hell.  ...  London,  1783,  So.  — Anew  ed.,  tWcZ. 
1820,  120.  pp.  xxxi.,  184.     U. 

2209,  Verniinftige  und  schriftmassige  Ge- 

776 


danken  tlber  den  zweifachen  Zustand  [so 
Herrich,  Kayser  ;  Zwischenzustand,  Bretsch.] 
der  Menschen  nach  dem  Tode,  den  alten  una 
neuen  Traumen  von  der  Ewigkeit  entgegen- 
gesetzt.    Stendal,  1785,  80.  pp.  228. 

In  opposition  to  Lavater.  — "  Maintains  that  the 
blessed  will  have  an  organized  body  immediately 
after  death,  and  inhabit  one  of  the  planets,  under 
the  government  of  Christ;  that  they  will  see  the  tor- 
ments of  the  damned  in  another  planet,  &c."  — 
Bretsch.    See  also  Herrich,  Sylloge,  p.  )56. 

2210.  Wolfrath,  Friedr.  Wilb.  Predigten 
iiber  die  Bestimmungdes  Menschen  zum  ewi- 
gen  Leben.     Alfona,  1785,  80.   1  tli.  8  gr. 

2211.  Aussichten  in  die  unsichtbare  Welt; 

ein  Beitragzu  den  Predigten  iiber  die  Bestim- 
mung  des  Menschen  zum  ewigen  Leben.  Mel- 
dorf  und  Leipzig,  1787,  80.  1  th. 

2212.  Barz,  Job.  Wilh.  Sechs  Reden  uber 
Unsterblicbkeit  und  Fortdauer  nach  dem 
Tode.     Berlin,  1786,  80.  pp.  133. 

Praised  by  Herrich,  p.  86.  The  author  maintains 
that  Christianity  alone  gives  us  full  assurance  of  im- 
mortality. 

2213.  Jacob!,  Job.  Friedr.  Die  vorziigliche 
Gewibsheit  des  Glaubens  und  der  Hoffnung 
der  Christen  ...     .    Celle;  1786,  80.  3  gr. 

2214.  [Franke,  Georg.  Sam.].  Pliilosopbisch- 
tbeologiscbe  Abhandlung  liber  das  Verdienst 
der  Cbristlicben  Religion  um  die  Lebre  von 
der  Unsterblicbkeit  der  menscblicben  Seele. 
Flensburg  und  Leipzig,  1788,  80.  pp.  (16), 
120.     F. 

2215.  Rees,  Abraham.  The  Doctrine  of  Christ 
the  only  effectual  Remedy  against  the  Fear 
of  Death,  and  the  Union  of  Good  Men  in  the 
Future  World :  two  Funeral  Sermons  on  the 
Death  of  the  late  Robert  Robinson.    London, 

1790,  80.  Is.  M. 

2216.  Meditations  and  Reflections  on  the 
most  Important  Subjects;  or,  Soliloquies  on 
Life,  Deatli,  Judgment,  and  Immortality. 
London,  1791,  12".  pp.  40. 

2217.  Slntenls,  Karl  Heinr.  Praesentis  Vitae 
in   futura    non   erit    Recordatio?     Zittaviae, 

1791,  fol.  (2  sb.) 

2218.  Ammon,  Christoph  Friedr.  von.  ... 
De  Adumbrationis  Doctrinae  de  Animorum 
Immortalitate  a  Jesu  Christo  propositae  Prae- 
stantia.    Erlangae,  1793,  8".  pp.  56. 

Also  in  his  Opmc.  Theol.,  1798,  8".  pp.  53-108.    F. 

2219.  Cobbold,  John  Spencer.  An  Essay 
tending  to  show  in  what  Sense  Jesus  Christ 
hath  brought  Life  and  Immortality  to  Light 
through  the  Gospel.  Ipswich,  1793,  80. — 
Also  London,  1797,  80.  Is, 

2220.  Iiot  (Het)  der  menschen  na  bun  dood,  of 
gedachten  over  de  berstelling  der  menschen 
ten  eeuwigen  leven.  Haarlem,  1793,  80.  Jl, 
0.60. 

2221.  Kant,  Imman.  Das  Ende  aller  Dinge. 
(Berliner  Monatschrift,  1794,  pp.  495-523.) 

Also  in  his  Sdmmtliche  Werke,  VII.  i.  411-427.    ff. 

2222.  Betrachtungen  der  zukiinftigen 
Dinge,  oder  Wabrheiten  der  Vernunft  und 
Offenbarung.    Grossglogau,  1795,  80.  (8i  sb.) 

2223.  Amner,  Richard.  Considerations  on 
the  Doctrines  of  a  Future  State,  and  the  Re- 
surrection, as  revealed,  or  supposed  to  be  so, 
in  the  Scriptures:  on  the  Inspiration  and 
Authority  of  Scripture  itself  ...  &c.  ... 
London,  1797,  80.  pp.  312.    F. 

2224.  Kronenberger,  Ernst.  Die  letzten 
Dinge  des  Menschen,  in  18  Fastenpredigten. 
2  Tbeile.    Koln,  1797,  80.  14  gr. 

2224».  Shepherd,  Richard,  D.D.  Three  Ser- 
mons on  a  Future  State.  . . .  London,  1798, 
80.  2s.  M. 

See  Monthly  Rev.  1798,  XXVI.  103-105. 


2225 


SECT.  III.    A.  1.  — CHRISTIAN  DOCTRmE.  — general  works. 


2256 


2225.  E-wald,  Joh.  Lndw.  Ueber  Anferstehnng 
der  Todten  uud  letztes  Gericht.  Lemgo,  1800, 
80.  Qgr. 

2226.  Verwachtingen  van  den  christen,  of 

overdenkingen  over  de  opstanding,  het  laatste 
oordeel  en  eeuwig  leven :  uit  het  Hoogduitsch 
vertaald,  door  B.  Verwey.  Amsterdam,  1815, 
80. 

See  Nos.  2225,  3523». 

2227.  Aller,  J.  van.  Godvruchtige  gedachten 
over  's  uieuschen  uiterste.  Rotterdam,  1802, 
8o.  Jl.  0.60. 

2228.  Cappe,  Newcome.  On  the  Future  Life 
of  Miiu.  (Ill  his  Critical  Remarks,  etc.  York, 
1802,  So,  II.  270-380.)    H. 

2229.  Cliateaubriaud,  Fran9ois  Auguste, 
Viscount  de.  Genie  du  Christianisme,  on 
les  Beautes  de  la  religion  chretieune.  5  vol. 
Paris,  1802,  8°. 

Also  in  his  CEuvrea,  Tomes  XI.-XV.  {H.)  —  Nume- 
rous editious.  Translated  into  English,  Dutch,  Ger- 
man, Italian,  and  Spanish.  —  See  particularlj'  Pt.  I. 
Liv.  VI.  "  Immortalile  de  I'.ame  prouv§e  par  la 
morale  et  le  sentiment,"  and  Pt.  II.  Liv.  IV.  Ch. 
XIII.-XVI.,  on  hell,  purgatory,  and  paradise. 

2230.  Musli(no<  Mil slin),  David.  Anssichten 
der  Christen  in  die  Ewigkeit.  3*  A.  Bern, 
(1802, 08,)  1817, 80.   (Bd.  III.  of  his  Predigten.) 

A  Dutch  translation,  3e  druk,  Amst.  1819,  8o ;  also 
1834,  80. 

2231.  Eylert,  Rulemann  (Friedr.).  Betrach- 
tungen  iiber  die  lehrreichen  und  trostvollen 
Wahrheiten  des  Christenthums  bei  der  letzten 
Trennung  von  den  Unsrigen.  5*  unveranderto 
Aufl.  Magdeburg,  (1803-05,  06,  18,  34,)  1848, 
8o.  pp.  xvi.,  484. 

See  Freude,  Wegweiser,  I.  .388,  389. 

2232.  Tanner,  Conrad.  Ein  ernster  Blick  in 
die  Ewigkeit,  oder  Betrachtungen  iiber  die 
vier  letzten  Dinge  des  Menschen  ...  .  8e 
Aufl.  Augsburg,  (Ist  ed.  1804,)  1861,  8o.  pp. 
xil.,  594. 

Also  with  the  title :  —  "  Betrachtungen  zur  sitt- 
lichen  Aufklarung  ...  .  I"  Theil :  Der  sterbliche 
Mensch." 

2233.  Donndorff,  Joh.  August.  Ueber  Tod, 
Vorsehung,  Unsterblichkeit,  Wiedersehen, 
Geduld.  ...  Quedlinburg,  1806,  8o.  pp.  xii., 
118.  U.  —  S"  Ausg.,  ibid.  (1815,)  1838,  8o. 
(17  sh.) 

2234.  Hett,  William.  Discourses  on  Death, 
Judgment,  Heaven,  and  Hell.  London?  1800, 
80. 

2235.  Tiebel,  Karl  Fr.  F.  Ueber  die  Unsterb- 
lichkeit der  Seele,  den  Zustand  unserer  Vor- 
angegangenen  in  die  Ewigkeit  .  .  in  drei 
Predigten.     Stendal,  1808,  8o.  4  gr. 

2236.  Bengel,  Ernst  Gottlieb  (Lat.  Theophi- 
lus).  Quid  in  augenda  Immortalitatis  Doc- 
trina  Religioni  Christianae  ipsi  hujus  Condi- 
tores  tribuerint?     Tubingae,  1808,  4».  pp.  26. 

Also  in  his  Oprisc.  Acad.,  pp.  27-42.     ff. 

2236». Dissertationes,  etc.    1809,  etc.    See 

No.  557. 

2237.  Clirlst  (Der)  und  die  Ewigkeit;  ein 
Andachtsbuch  zur  Beruhigung  im  Leiden 
und  zur  Befestigung  im  Glauben  an  Unsterb- 
lichkeit und  Wiedersehen.  Aarau,  1810?  8o. 
{Stunden  der  Andacht,  Bd.  VII.)  1  th. 

Numerous  editions. 
2237».  Happach,  Lorenz  Philipp  Gottfried. 
1811.     See  No.  1008. 

2238.  Buck,  Charles.  Serious  Enquiries;  or, 
Important  Questions,  relative  to  tiiis  Life  and 
that  which  is  to  Come.  ...  2d  Ed.  London, 
(1812,)  1815,  120.  pp.  136.     u. 

2239.  Elsdale,  Samuel.  Death,  Judgment, 
Heaven  and  Hell;  a  Poem,  with  Hymns  and 
other  Poems,  London?  1812,  8o.  5s.— 3ded., 
1813 


2240.  Carpenter,  Benjamin.  Sermons  on 
the  Present  and  iuture  State  of  Man.  2  vol. 
London?  1814, 12o. 

2241.  Kenrick,  John.  The  Necessity  of  Re- 
velation to  teach  the  Doctrine  of  a  Future 
Life;  a  Sermon.     London?  1814.  4s. 

2242.  Gradmann,  Joh.  Jak.  Ueber  Unsterb- 
lichkeit, Auferstehen  und  Wiedersehen. 
Einige  Reden  ...    .    Ulm,  1817,  8o.   6  gr. 

2243.  Natter,  Joh.  Joseph.  Predigten  iiber 
Tod  und  Grab,  Anferstehnng  uud  Wiederse- 
hen.   Prag,  1817,  8o.  1  th.  8  gr. 

2244.  Theofon,  oder  von  dem  Zustande  nach 
dem  Tode.     Frankfurt  a.  M.,  1817,  8o.  pp.  196. 

See  Fuhrmann,  Handb.  der  theol.  Lit.,  II.  i.  483. 

2245.  Bange,  J.  J.  Hebben  de  zielen  der 
afgestorvenen  kennis  van,  en  werking  op 
onze  omstandigheden  ?  Groningen,  1819,  8o. 
Ji.  0.70. 

2246.  Mebius,  V.E.  Jezns  leeft  en  wij  zullen 
leven,  of  het  vijftiende  hoofddeel  van  den 
eersteu  brief  van  Paulus  aan  de  Corintheren 
tot  een  leesboek  voor  christenen.  Leeuwar- 
den,  1820,  8o.  Ji.  2.90, 

2247.  Scott,  Russell.  An  Analytical  Investi- 
gation of  the  Scriptural  Claims  of  the  Devil : 
to  which  is  added,  an  Explanation  of  the 
Terms  Sheol,  Hades,  and  Gehenna,  as  em- 
ployed by  the  Scripture  Writers :  in  a  Series 
of  Lectures  ...  .  London,  1822,  8o.  pp.  xxiv., 
646.     F. 

2247*.  Batlile,  George.  The  Journey  to  Eter- 
nity :  or.  The  Path  through  Deatli,  the  Grave, 
the  Resurrection  and  Final  Judgment.  Lon- 
don, 1823,  8o.  pp.  vi.,  103.    G.  • 

2248.  Freetliinking  Christians'  Quarterly 
Register  (The).  Vol.  I.-II.  London,  1823- 
25,80.    iP. 

For  seven  essays,  entitled  "  The  Resurrection  from 
the  Dead  opposed  to  the  Doctrine  of  the  Immortality 
of  the  Soul,"  see  Vol.  I.  pp.  19-34,  147-156,  231-238, 
365-386.  and  Vol.  II.  pp.  19-35.  108-125,  289-302.  The 
writer  is  a  materialist  of  the  school  of  Priestley. 

2248a.  Scripture  Doctrine  (The)  of  Material- 
ism, by  a  Layman.    Philadelphia,  1824. 

2249.  Khiinl,  Jak.  Rud,  Fastenpredigten 
iiber  die  vier  letzten  Dinge  ...  ,  Wien,  1824, 
80.  1  th. 

2249».  Pierce,  Sam.  Eyles.  The  Unseen  World 
and  State  opened  ...  .  London,  1824,  12o. 
pp.  xxx.,  140.     G. 

2250.  Essay  (An)  on  the  State  of  the  Soul 
after  Death.    Edinburgh,  1825,  8o.  pp.  45.    G. 

2251.  Wliately,  Richard,  Jbp.  Essays  on 
some  of  the  Peculiarities  of  the  Christian 
Religion.  ...  3d  Ed.  revised  and  enlarged. 
(Oxford,  1825,  27,)  London,  1831,  8o.  pp.  xxiv., 
368.    £?.— 6th  ed.,  1850. 

Essav  T.  pp.  1-136,  treats  of  the  Bevelation  of  a 
Future' State. 

2252.  Dick,  Thomas.  The  Philosophy  of  a 
Future  State.  ...  (Glasgow,  1828,)  New- 
York,  1829,  120.  pp.  308.  IT.  — Also  Philad, 
1836, 120. 

2253.  Grant,  Johnson.  The  Last  Things; 
being  a  Series  of  Lent  Lectures  on  Death,  the 
Grave,  the  Intermediate  State,  Judgment, 
Hell,  and  Heaven.    London,  1828, 12o.  5s. 

2254.  Herz,  Max.  Jos.  Die  Lehre  von  der 
Seele  des  Menschen.  Nach  den  Grundsatzeu 
des  Christenthums  ...  .  Rotweil,  1828,  8o. 
6  gr.  • 

2255.  Zangerle,  Roman  Sebast.  Sechs  Pre- 
digten iiber  die  vier  letzten  Dinge.  Gratz, 
1828,  80.  16  gr. 

2256.  Noordbergli,  A.  De  nitzigten  op  het 
toekumend  leven,  voor  en  na  Jezns  verschy' 

777 


2257 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


2282 


ning  op  aarde,  naar  den  BijbeL  Amsterdam, 
1829,  So,  ft.  2.90. 

2257.  [Whately,  Richard,  Abp.].  A  View 
of  tlie  Scripture  Revelations  concerning  a 
Future  State  ...  .  8th  Ed.,  revised.  Lon- 
don, (1st  ed.  1829?  — 3d  ed.,  1832,)  1859,  8".  pp. 
434. 

An  American  reprint,  3d  ed.,  Philad.  1857,  120.  pp_ 
308.    H. 

2258.  'Wilson,  James  P.  The  Hope  of  Im- 
mortality . . .  established  by  the  Gospel.  . . . 
Philadelphia,  1829,  18".  pp.  151.     G. 

2259.  Follen,  Charles  (Theodore  Christian). 
On  the  Future  State  of  Man.  (Christian 
Exam,  for  Jan.,  March,  and  July,  1830 ;  VII. 
390-404,  and  VIII.  115-132,  265-292.)     H. 

Also  in  his  Works,  Boston,  1841,  120,  V.  3-98.    H. 

2260.  Klinckliardt,  Christian  Gottfried. 
Super  Parabola  lesu  Christi  de  Homine  Divite 
et  Lazaro  . . .  Commentatio  exegetico-prac- 
tica  ...    .    Lipsiae,  1831,  4o.  pp.  40 +.    D. 

2261.  Gieseler,  Th.  Project  einer  theolo- 
gischen  Anthropologie.  {Theol.  Stud.  u.  Krtt., 
1832,  So,  pp.  417-428.)    H. 

2262.  Hofacker,  Ludw.  Das  grosse  Jenseits, 
nun  erscbauiich  gewiss.  Eine  freudige  Bot- 
schaft.     Tubingen,  1832, 12o.  (2^  sh.) 

2263.  Bretsclineider;  Karl  Gottlieb.  Die 
Grundlage  des  evangelischen  Pietismus  oder 
die  Lehren  von  Adams  Fall,  der  ErbsUnde 
und  dem  Opfcr  Christi.  Nach  Griinden  der 
heiligen  Schrift  geprUft,  mit  den  Ansichten 
der  christlichen  Kirche  der  ersten  drei  Jahr- 
hunderte  verglichen  und  nach  ihrem  Ge- 
brauche  fUr  die  christliche  Theologie  beur- 
theilt  -.  .  Leipzig,  1833,  8°.  pp.  xii.,  426. 
F. 

A  large  part  of  this  work,  particularly  pp.  188-376, 
is  occupied  with  a  history  of  opinions  respecting  the 
state  of  the  soul  after  death. 

2264.  Prere, ,  the  Abbe.    L'homme  connu 

par  la  revelation,  et  considere  dans  sa  nature, 
dans  ses  rai)ports,  dans  ses  destinees.  ...  28 
6d.2  vol.  Paris,  (1833,)  1837,  8o.  8fr. 

2265.  Richter)  Friedr.  Die  Lehre  von  den 
letzten  Dingen.  Eine  wissenschaftliche  Kri- 
tik,  aus  dem  Standpunct  der  Religion  unter- 
nommen  ...  .  I«  Band,  welcher  die  Kritik 
der  Lehre  vom  Tode,  von  der  Unsterblichkeit 
und  von  den  Mittelzustanden  enthalt.  ||  IJer 
Band.  ...  Die  Lehre  vom jilngsten  Tage.  Bd. 
I.,  Breslau,  1833;  Bd.  II.,  Berlin,  1844,  8°.  pp. 
XV.,  245 ;  XX.,  260.     F. 

2266.  State  of  the  Soul  after  Death.  (Monthly 
Rev.  for  April,  1833,  pp.  525-538.)    H. 

2267.  [Taylor,  Isaac].  Saturday  Evening. 
By  the  Author  of  Natural  History  of  Enthu- 
siasm. ...  Hingham  [Mass.j,  1833,  12o.  pp. 
viii.,  380.    H. 

Pages  296-380  relate  to  the  future  life. 

2268.  lioscli,  Joh.  Christoph  Ernst.  Oster- 
gabe,  Oder  Jahrbuch  hauslicher  Andacht  und 
frommer  Betrachtung  liber  Tod,  Unsterblich- 
keit, ewiges  Leben  und  Wiedersehen,  in  Ver- 
bindungmit  mehreren  Gelehrten  und  Kanzel- 
rednern  herausgegeben  von  J.  Ch.  Ernst 
Losch.  Ier_iver  Jahrgang.  NUrnberg,  1834- 
37,  8». 

See  Preude,  Wegweiser,  I.  409-413. 

2269.  Mortimer,  Thomas.  Sermons  on  Death 
and  Eternity.  Volume  I.  London,  1834,  8°. 
BL. 

2270.  Baader,  Franz  (Xavier)  von.  Ueber 
den  christlichen  BegrifF  der  Unsterblich- 
keit, im  Gegensaize  der  altern  und  neuern 
nicht  christlichen  Unsterblichkeitslehren.  . . . 
Wurzburg,  1835, 12".  (1^  sli.) 

Also,  with  the  notes  of  Hoffmann,  in  his  Sammt- 
Uche  Werke,  IV.  257-284.  (H.)  See,  moreover,  in 
the  same  volume  of  his  Works,  the  tssay  "Ueber 
zeitliches  und  ewiges  Leben,"  pp.  285-294. 

778 


2271.  Sa1>atier,  Martial  Camille.  Pensez-y 
bien.  des  gens  du  monde,  ou  Considerations 
sur  les  fins  dernieres  de  l'homme,  la  mort,  le 
jugement  et  I'eternite.    Paris,  1836,  32o. 

2272.  Zang,  Charles.  Essai  sur  le  dogme  de 
rimmortalite  d'apres  le  Nouveau  Testament. 
These  ...     .     Strasbourg,  1835,  4".  (3i  sh.) 

2273.  [Feldtiotr,  August].  Unsre  Unsterb- 
lichkeit, und  der  Weg  zu  derselben.  Von 
einem  evangelischen  Geistlichen.  Kempten, 
1836, 120.  i.  i/i. 

2274.  [Taylor,  Isaac].  Physical  Theory  of 
Another  Life.  ...  London,  1836,  8°.  — New 
York,  1836,  12°.  pp.  278.  Z>.  — New  ed.,  Lon- 
don, (1847,)  1858,  am.  8o. 

2275.  The  same.    New  York,  W.  Gowans, 

1852,  120.  pp.  267. 

To  this  very  neat  ed.  is  appended  Mr.  Gowans's 
Catalogue  of  Bocka  on  the  Immortality  of  the  Soul. 
See  No.  561.  For  reviews  of  Taylors  theory,  see 
Quarterly  ChrUtian  Spectator  for  Dec.  1836,  VIII. 
643-663  (bv  R.  Robhins) ;  Christian  Exam,  for  May, 
1837,  XXH.  245-264  (hy  A.  P.  Peabody). 

2276.  Weisse,  Christian  Herm.  Ueber  die 
philosophische  Bedeutung  der  christlichen 
Lehre  von  den  letzten  Dingen.  {Theol.  Stud, 
u.  Krit.,  1836,  pp.  271-340.)    H. 

See  the  remarks  of  Fischer  in  the  TUhinger  Zeit- 
schrift,  1838,  Heft  IV.  pp.  48-92.     B. 

2277.  Weizel,   .    Die  urchristliche    Un- 

sterblichkeitslehre.  {Theol.  Stud.  u.  Krit., 
1836,  pp.  579-640,  895-981.)    H. 

2278.  liau,  August.  Des  Apostels  Paulus 
Lehre  von  den  letzten  Dingen,  historisch  und 
exegetisch  betrachtet.  Ein  Beitrag  zur  specu- 
lativen  Unsterblichkeitslehre.  ...  Branden- 
burg, 1837,  So.  pp.  v.,  58.     U. 

"  Hegelian."— J?retecA. 
2278*.  Perrone,  Giovanni.  Prselectiones  theo- 
logicte  quas  habebat  in  Collegio  Romano  Socie- 
tatis  Jesu  ...  .  Kditio  secunda  ...  emen- 
data  et  . . .  locupletata.  9  vol.  Romae,  (1835- 
39,)  1840-45,80. 

Editions  very  numerous,  that  published  by  the 
Abbd  Migne  (2  tom.  Paris,  1842,  40)  being  the  twelfth 
which  had  then  appeared.  The  27th  ed.  of  a  Com- 
pendium of  the  work  was  publ.  in  Paris  in  1^61. — 
See  the  "Tract,  de  Deo  Creatore,"  Pars  III.  Cap.  6— 
8,  "  De  futura  Hominis  Vita,"  "  De  futura  Corpiorum 
Resurrectione,"  and  "  De  Judicio  extremo." 

2279.  Noble,  Samuel.  An  Appeal  in  behalf 
of  the  Views  of  the  Eternal  World  and  State, 
and  the  Doctrines  of  Faith  and  Life,  held  by 
the  Body  of  Christians  who  believe  that  a 
New  Church  is  signified  (in  the  Revelation, 
Chapter  XXI.)  by  the  New  Jerusalem  ...  . 
2d  Ed.  Entirely  re-modeled  and  much  en- 
larged. (1st  ed.,  Lond.  1838,  8o,)  Boston,  1857, 
120.  pp.  538. 

2279*.  Spieker,  Christian  Wilh.  Ueber  Lei- 
den, Tod,  Unsterblichkeit  und  Wiedersehen. 
Christliches  Trostbuch  flir  Leidende  und 
Traurige.     Berlin,  1838,  8o.  pp.  viii.,  466. 

2279b.  "Weizel,    .     Der    Lehrgehalt    der 

neutestamentlichen  Eschatologie.  (Stirm's 
Studien  d.  evang.  Geistlichk.  Wurtemb.,  1838, 
Bd.  X.  Heft  1.) 

2280.  Woknungen  (Ueber  die)  der  Seele 
nach  dem  Tode.  Oder:  Blicke  jenseits  des 
Grabes  ...  mit  Berlicksichtigung  der  neuen 
Aufschliisse  tiber  die  Zustande  der  Seelen  in 
der  Ewigkeit.  3  Abth.  Basel,  1838-41,  8o. 
2  th.  8  gr. 

2281.  Ackermann,  Constantin.  Beitrag  zur 
theologischen  Wiirdigung  und  Abwagnng  der 
Begriffe  TTveiifxa,  vov?  und  Geist.  {The/)l. 
Stud.  u.  Krit,  1839,  pp.  873-944.)    H. 

2282.  Hambleton,  John.  Three  Sermons 
on  Death,  Judgment,  and  Eternity.  London  ? 
1839,  120.  3s.  M. 

Reprinted  at  Philadelphia,  by  the  Presbyterian 
Board  of  Publication,  n.  d.  IS",  pp.  117. 


SECT.  III.    A.  1.  — CHRISTIAN  DOCTRl^-E.  — general  works. 


2311 


2283.  Reflexions  poetiqnes,  civiqxies  et  paci- 
fiques  sur  Dieu,  sur  Tame  et  sur  Teternite 
...    .    Lyon,  1839,  80.  (H  sh.) 

2284.  Tracy,  Joseph.  The  Three  Last  Things : 
the  Resurrection  of  the  Body,  the  Day  of 
Judgment,  and  Final  Retribution.  ...  Bos- 
ton, 1839,  180.  pp.  104.    H. 

2285.  Clirlstelijlte  overdenkingen  omtrent 
den  dood,  den  staat  der  afgescheidenheid  en 
de  eeuwigheid  ...  .  Leiden,  1840,  8o.  Jl. 
1.00. 

2286.  £scliatologie,  oder  die  Lehre  von 
den  letzen  Dingen.  Mit  besonderer  RUcksicht 
auf  die  gangbare  Irrlehre  vom  Hades  und  der 
Wiederbringung  aller  Dinge.  Basel,  1840, 
80.  (10  sh.) 

2287.  Kern,  Friedr.  Heinr.  Die  christliche 
Eschatologie  und  Pradestinationslehre  eror- 
tert  ...    .    Tubingen,  1840,  8o.  pp.  156. 

The  article  on  Eschatologv  was  first  published  in 
the  Tubinger  Zeitschri/t,  1840,  Heft  3,  pp.  3-119.    B. 

2288.  Maier,  Adalbert.  Exegetisch-dogma- 
tische  Entwicklung  der  neutestamentlichen 
Begriffe  von  Ziorj,  ' Avda-Taa-is  und  KpiVis.  . . . 
Besonders  abgedruckt  aus  dem  zweiten  Bande 
der  Zeitschrift  fUr  Theologie.  Freiburg,  1840, 
8o.  pp.  92.    D. 

2289.  Sclioland,  J.  M.  Das  ewige  Leben, 
Oder  Unsterblichkeit,  Himmel  und  HoUe, 
Rtickerinnerung  und  Wiedersehen  jenseits. 
...    2  Bandchen.    Berlin,  1840,  S".  (19?  sh.) 

2290.  Liange,  Johann  Peter.  Beitrage  zu  der 
Lehre  von  den  letzten  Dingen.  Meurs,  1841, 
120.  pp.  vi.,  279.  (Vol.  II.  of  his  Vermischte 
Schriften.)     D. 

Noiiced  by  A.  Fischer,  in  Zeller's  Theol.  Jahrb., 
1843,  II.  607-615.     D. 

2291.  I^mmons,  Nathanael,  1745-1840,  ... 
Works  ...  .  Ldited  by  Jacob  Ide,  D.D.  6 
vol.  Boston,  1842,  8o.    Z>. 

On  the  future  state,  see  Serm.  lx.\xi.-lxxxv..  Vol. 
V.  pp.  531-627,  including  two  sennons  against  Uni- 
versalism. 

2291».  Xork,  Friedrich  or  Felix,  originally 
Selig  Korn.  Biblische  Mythologie  des  alten 
und  neuen  Testaments.  ...  2  Bde.  Stutt- 
gart, 1842-43,  8°.     F. 

On  the  "  Biblische  Vorstellungen  von  dem  Zustand 
der  Seele  nach  dem  physischen  Tode,"  see  II.  314- 
332.    See  No.  1397,  note. 

2292.  Courtenay,  Reginald,  D.D.  The  Fu- 
ture States  their  Evidences  and  Nature  con- 
sidered on  Principles  Physical  Moral  and 
Scriptural  with  the  Design  of  showing  the 
Value  of  the  Gospel  Revelation  . . .  London, 
1843,  80.  pp.  viii.,  438.  — 2d  ed.,  ibid.  1857,  8o. 

The  author  maintains  the  sleep  of  the  soul,  and 
argues  against  its  natural  immortality. 

2293.  Petrelli,  C.  M.  J.  Tankar  om  Mennis- 
kosjalens  Tillstand  efter  Doden.  Bidrag  till 
Eschatologien.  Uppl.  2.  Stockholm,  1843, 
80.  24  sk. 

2293*.  Robinson,  Edward.  The  Coming  of 
Christ  as  announced  in  Matt.  xxiv.  29-31. 
(Biblioth.  Sacra,  1843,  pp.  531-557.)    H. 

2294.  Dorner,  Isaac  August.  De  Oratione 
Christi  eschatologica  Matth.  xxiv,  1-36.  (Luc. 
xxi,  5-36.  Marc,  xiii,  1-32.)  asservata.  ... 
Stuttg.  1844,  80.  (6  sh.) 

2295.  Iiichtenstein, ,    Darstellung  der 

biblischen     Unsterblichkeitslehre.       (Theol. 
Quartalschrift,  1844,  XXVI.  537-574.)    D. 

2296.  Scliermer  Hessling,  H.  J.  Herin- 
nering  aan  dood,  graf  en  eeuwigheid.  Am- 
sterdam, 1844,  8o,  Jl.  0.80. 

2297.  Smith,  John,  Jf. J.  Sacred  Biography; 
illustrative  of  Man's  Threefold  State,  the 
Present,  Intermediate,  and  Future.  Glas- 
gow, 1844,  80.  6«.  — New  ed.,  1847. 


2298.  Georgii,W.  Ueber  die  eschatologischen 
Vorstellungen  der  neutestamentlichen  Schrift- 
steller.  (Zeller's  Theol.  Jahrb.,  1845,  IV.  1- 
25.)    D. 

2298".  Thomas,  John,  M.D.  "The  Things 
of  the  Spirit  of  God;"  an  Essay  illustrative 
of  the  Unscriptural  Character,  and  Heathen 
Origin,  of  the  Popular  Traditions  of  the  Age, 
concerning  Immortality,  Heaven,  and  Hell 
...    .    Richmond,  Va.  1845,  8o.  pp.  43.     G. 

2299.  Cas-vrall,  Edward.  Sermons  on  the 
Seen  and  Unseen.    London,  1>^6, 8o.  10s.  6d. 

2300.  Kling,  Christian  Friedr.  Die  Lehre  von 
den  letztsn  Dingen.  {Monatschrift  fUr  d. 
evang.  Kirche  der  Rheinprov.  u.   Westplial., 

1846,  8.  u.  9.  Heft,  S.  94-126.) 

Kling  is  also  the  author  of  the  eschatological  arti- 
cles in  Herzog's  Beal-Encyklopddie  fiir  prot.  Theol. 
u.  Kirche,  of  which  13  vols,  have  already  been  pub- 
lished, Hamburg  und  Gotha,  1854-60,  8o.     D. 

2301.  Cochrane,  James.  The  World  to 
Come.     Edinburgh,  1847,  8o?  5s. 

2302.  Montgomery,  Robert.  The  Church 
of  the  Invisible;  or.  The  World  of  Spirits;  a 
Manual  for  Christian  Mourners.  4tli  Ed., 
revised  and  enlarged.  London,  (1847,)  1852, 
320.  3s.  Qd. 

2303.  Schumann,  Adolph.  Die  Unsterblich- 
keitslehre des  Alten  und  Neuen  Testaments. 
Biblischdogmatisch  entwickelt  ...     .    Berlin, 

1847,  80.  pp.  vii.,  200. 

See  Leipz.  Repert.,  1848,  XXI.  471-478.     H. 

2304.  Wetzer,  Heinr.  Joseph,  and  "Welte, 
Bened.  Kirchen-Lexikon  oder  Encyklopiidie 
der  katholischen  Theologie  und  ihrer  Hilfs- 
wissenschaften.  . . .  le^-XIer  Band.  ...  || 
XII"  Band.  Erganzungen.  ...  ||  General- 
registerband.  13  Bde.  Freiburg  im  Breis- 
gau,  1847-60, -80.    H. 

See  particularly  the  articles  Seela  (X.  1-12),  See- 
lenschlaf,  Seelenwanderung,  Materialismus,  by  Fr. 
Worter;  Geist,  by  G.  C.  .Mayer;  Tod,  by  Klotz; 
Fegfeuer  (III.  929-931),  Himmel,  Holle,  bv  Bonif. 
Gams;  Hollenfahrt  Christi  (V.  288-301),  Limbus,  by 
Fuchs  ;  Auferstehung  der  Todten,  and  Gericht  (IV. 
445-457),  by  F.  A.  Staudenmaier.  There  is  a  French 
translation  of  this  Encyclopaedia. 

23G5.  Zeller,  Eduard.  Die  Lehre  des  Neuen 
Testaments  vom  Zustand  nach  dem  Tode. 
(Zeller's  Theol.  Jahrb.,  1847,  VI.  390-409.)  D. 

2306.  Ham,  J,  Panton.  Life  and  Death;  or, 
The  Theology  of  the  Bible  in  relation  to 
Human  Immortality.  Bristol,  1849,  18o.  pp. 
168. 

Reprinted  in  the  Bible  Examiner  for  Aug.  and 
Sept.  1852  ;  VII.  113-144. 

2307.  Harris,  Jerome.  The  Future  Life :  or, 
Immortality,  as  revealed  in  the  Bible.  Port- 
land, 1849,  120.  pp.  288. 

The  writer  is  a  Uuiversalist,  and  denies  the  resur- 
rection of  the  body. 

2308.  "Wie  das  Jenseits,  oder  das  Reich  Gottes 
in  der  andern  Welt.  Filr  gebildete  Katholi- 
ken,  namentlich  fUr  Studirende  der  Theologie. 
Salzburg,  1849,  So.  pp.  170. 

2309.  Bathgate,  William,  iEternitas;  or 
Glimpses  of  the  Future  Destinies  of  Man. 
London?  1850?  8o. 

2310.  Croshy,  Alpheus.  The  Second  Advent: 
or.  What  do  the  Scriptures  teach  respecting 
the  Second  Coming  of  Christ,  the  End  of  the 
World,  the  Resurrection  of  the  Dead,  and  the 
General  Judgment?  ...  Boston,  1850,  12o. 
pp.173.    H. 

2311.  Hehart,  Joh.  Alb.  Ludw.  Die  zweite 
sichtbare  Zukunft  Christi.  Eine  Darstellung 
der  gesammten  biblischen  Eschatologie  in 
ihren  Hauptmomenten,  im  Gegensaz  zu  vor' 
handenen  Aufifassungen  ...  .  Erlangen,  1850, 
8o.  pp.  xiv.,  245. 

779 


2312 


CLASS  III.— DESTINY  OF  THE  SOUL. 


2335« 


2312.  Humpliry,  William  Gilson.  The  Doc- 
trine of  a  Future  State:  in  Nine  Sermons, 
preached  before  the  University  of  Cambridge, 
in  the  Year  M.DCCC.XLIX.  at  the  Lecture 
founded  by  the  Rev.  John  Hulse,  M.A.  ... 
London,  1850,  8°.  pp.  xi.,  285. 

2312a.  Stowe,  Calvin  Ellis.  The  Eschatology 
of  Christ,  with  special  reference  to  the  Dis- 
course in  Matt.  xxiv.  and  xxv.  {Biblioth. 
Sacra  for  July,  1850 ;  VII.  452-478.)    H. 

2313.  Evelt,  Jul.  De  Vita,  Morte  et  Resur- 
rectione.  Commentatio  philosophico-dognia- 
tica   ...     .    Paderbornae,  1851,  8«.  pp.  120. 

2313a.  Durand, .    Le  progres  dans  la  vie 

future.     Btrasbourg,  1851. 

2314.  Fortdauer  (Die)im  Jenseits.  Beleuch- 
tung  der  christlichen  Unsterblichkeitslehre 
...  .  Vom  Verfasser  von :  Jesus  der  Essaer 
u.  s.  w.    Leipzig,  1851,  8o.  pp.  48. 

2314a.  Mitcliell,  Thomas.  The  Gospel  Crown 
of  Life :  a  System  of  Philosophical  Theology. 
. . .    Albany,  1851,  12".  pp.  xvii.,  viii.,  417. 
Ch.   I.  treats  of  the  Nature  of  the  Resurrection, 
pp.  1-29;  Ch.  II.  of  the  Intermediate  State,  pp.  BO- 
SS; Ch.  IV.  of  the  Scriptural  Argument  on  the  Un- 
conscious State  of  the  Dead,  pp.  70-81 ;   Ch.  V.   of 
the  Scriptural  Doctrine  of  Immortality,  pp.  82-l'22 ; 
Ch.    \'II.   of   the  Nature   and   Duration  of    Future 
Punishment,  pp.  157-240.     The  author  is  a  Destruc- 
tionist. 

2315.  Wood,  Walter.  The  Last  Things:  an 
Examination  of  the  Doctrine  of  Scripture 
concerning  the  Resurrection,  the  Second 
Coming  of  Christ,  and  the  Millennium;  with 
special  reference  to  the  second  Edition  of  the 
Rev.  David  Brown's  Worlc  on  the  Second  Ad- 
vent. . . .     London,  1851,  8o  pp.  xxvi.,  412. 

2316.  [Alger,  William  Rounseville].  The  Epis- 
tle to  the  Hebrews :  its  Doctrine  of  the  Last 
Things.  {Christian  Exam,  for  Sept.  1852 ; 
LIU.  157-178.)  — Paul's  Doctrine  of  the  Last 
Things.  {Ibid.  March,  1853;  LIV.  202-247.) 
—  Peter's  Doctrine  of  the  Last  Things.  {Ibid. 
Sept.  1853;  LV.  217-231.)  — The  Apocalyptic 
Doctrine  of  the  Last  Things.  {Ibid.  July, 
1854;  LVII.  1-28.)    H. 

2316a.  Jentinlc,  M.  A.  Maran-Atha.  De 
Christelyke  leer  der  laatste  dingen.  Amst. 
1852,  80. 

2317.  McCulloli,  J.  H.  Analytical  Inves- 
tigations concerning  the  Credibility  of  the 
Scriptures,  and  of  the  Religious  System  in- 
culcated in  them  ...  .  2  vol.  Baltimore, 
1852,  80. 

Vol.  II.  pp.  465-489,  treats  of  "  the  human  soul, 
and  the  various  questions  implicated  in  its  existence, 
immortality,  &c."  The  author  maiutaius  the  sleep 
of  the  soul,  and  the  destruction  of  the  wicked. 

2318.  Michelet,  Carl  Ludw.  Die  Zukunft 
der  Menschlieit  und  die  Unsterblichkeit  der 
Seele  oder  die  Lehre  von  den  letzten  Dingen. 
Berlin,  1852,  8o.  pp.  viii.,  228. 

Also  with  the  title:  — "Die  Epiphanic  der  ewigen 
Personlichkeit  des  Geistes.  . . .  3*^^^  Gesprach."  The 
first  and  second  Dialogues  were  published  in  1844 
and  1847. 

2319.  Stuart,  Moses.  Observations  on  Mat- 
thew 24:  29-31  and  the  Parallel  Passages  in 
Mark  and  Luke,  with  Remarks  on  the  Double 
Sense  of  Scripture.  {Biblioth.  Sacra  for  April 
and  July,  1852 ;  IX.  329-355,  449-468.)    H. 

2319a.  [Ballou,  Hosea,  2cfj.  Condition  of 
Men  after  Death.  {Universalist  Quar.  for 
Jan.  1853 ;  X,  29-51.)    H. 

2320.  Bryant,  Alfred.  The  Attractions  of 
the  World  to  Come.  . . .  New  York,  1853, 12o. 
pp.  308. 

The  title  hardly  describes  the  work,  which  treats 
of  Immortality,  the  Intermediate  State,  the  Resur- 
rection, the  Day  of  Judgment,  Future  Happiness, 
and  Future  Punishment. 

2320a.  Cliandler,  S.  C.    The  Theology  of  the 
780 


Bible  . . . ;  with  a  Key  to  the  Revelations.  . ., 
New  York,  1853,  12°.  pp.  408. 

Maintains  the  natural  mortality  of  the  soul,  and 
the  destruction  of  the  wicked. 
2320b.  Hilber,   Jos.   Ant.     Die  vier    letzten 
Dinge  des  Menschen.  ...     Augsburg,  1853,  S*. 
pp.  xii.,  254. 

2321.  Is  the  Soul  Immortal  ?  [Review  of  Dob- 
ney  and  Storrs.]  {New  Englander  for  Aug. 
1853;  XI.  362-374.)    H. 

2322.  Delaage,  Henri.  L'eternite  dfevoilee, 
on  Vie  future  des  fimes  apres  la  mort.    Paris, 

1854,  80.  (16  sh.)  5/r. 

2323.  Hoffmann,  W.  Die  letzten  Dinge  dea 
Menschen.  Eine  Reihe  von  Predigten  und 
Betrachtungen  ...  .  Berlin,  1854,  So.  pp. 
192. 

See  Leipz.  Bepert.,  1855,  L.  264,  265. 

2324.  Sclioebel,  Charles.  L'eternite  et  la 
consommation  des  temps.  Paris,  1854,  8°. 
(23  sh.)  6/r. 

2325.  Marljacli,  Oswald.  Ueber  Unsterblich- 
keit. Eine  Sylvester-Rede  am  31.  Dec.  1853 
gehalten.    Leipzig,  1854,  8o.  pp.  23. 

2326.  B.,  T.  D.  Christian  Prospects  of  the 
World  to  Come.  {Christian  Observer  for  Jan. 
and  March,  1855;  also  in  Littell's  Living  Age, 
Nos.  564,  568,  2d  Ser.,  VIII.  654-657,  and  IX. 
104-108.)    BA. 

2327.  Cochrane,  .Tames.  Discourses  on  the 
Last  Tilings:  Death,  the  Resurrection,  the 
Spirit-World,  Judgment,   Eternity.    London, 

1855,  80.  pp.  347. 

2328.  George,  Nathan  D.  Materialism  Anti- 
scriptural  :  or.  The  Doctrines  of  George  Storrs 
refuted.  [New  York,  185—,]  12o.  pp.  48. 
{Tracts  of  the  Tract  Soc.  of  the  Meth.  Episc. 
Church,  No.  450.) 

2329.  Hastings,  Horace  Lorenzo.  Forty 
Questions  on  Immortality.  [New  York,  185 — ,J 
180.  pp.  4.    H. 

2330.  The  Old  Paths;   or.  The  Primitive 

Doctrine  of  a  Future  Life,  embracing  Copious 
Extracts  from  the  Writings  of  Primitive 
Christians,  with  Arguments  and  Remarks. 
New  York,  [cop.  1855,]  18°.  pp.  88.    H. 

2331.  Scripture  Searcher,  No.  1.  The  Des- 
tiny of  the  Wicked.  ||  No.  2.  The  State  of 
the  Dead.  ||  No.  3.  The  Coming  of  Jeeus 
Christ.  II  No.  4.  The  Judgment.  ||  No.  5. 
Plain  Truths.  ||  No.  6.  The  Resurrection  of 
the  Dead.    [New  York,  185— ,]  12o.  pp.  6.    H. 

2332.  Martin,  Thomas  Henri.  La  vie  future. 
—  Histoire  et  apologie  de  la  doctrine  chreti- 
enne  sur  I'autre  vie.  Paris,  1855,  12o.  pp.  iv., 
334.    D. 

Defends  the  doctrine  of  eternal  punishment  against 
Reyuaud.    See  No.  498. 

2333.  Clirlstmas,  Henry.  Echoes  of  the 
Universe :  from  the  World  of  Matter  and  the 
World  of  Spirit.  ...  4th  (English)  Ed.  Lon- 
don, (. . .)  1856, 120.  pp.  xviii.,  353  -(-.    BA. 

On  the  immortality  of  the  soul  and  the  future  life 
see  pp.  327-353. 

2334.  Brealcer,  J.  M.  C.  The  Future  State. 
[Review  of  Whately.]  {Christian  Rev.  for 
Jan.  1857  ;  XXII.  1-31.) 

2335.  Brigt,  J.  P.  De  Eschatologie  of  leer  der 
toekomende  dingen,  volgens  de  schriften  des 
Nieuweu  Verbonds.  Een  geschied-  en  uitleg- 
kundig  onderzoek.  2  din.  Tiel,  1857-58,  So. 
pp.  xvi.,  247 ;  viii.,  477. 

2335a.  Brown,  Richard.  Byeways  of  the 
Bible,  a  Series  of  Contributions  on  the  Num- 
ber of  the  Righteous,  the  Lost  or  Saved, 
Heavenly  Recognition,  Salvation  of  Infants, 
...  the  Intermediate  State,  ...  the  Locality 
of  Heaven,  &c.     London?  1857,  12o. 

See  Edward  Howell's  Select  Catalogue,  Liverpool. 
[1861  ?J  so,  No.  502. 


2335b 


SECT,  III.    A.  1.  — CHRISTIAN  DOC'IB.I'SE.  —  oekeral  works. 


2363(: 


2335»>.  Giolbertl,  Vlncenzo.  Delia  protologia 
....  2  vol.  Torino,  also  Paris,  [1857-58,]  16o. 
H. 

On  the  future  life  see  II.  474-509,  •'  Palingenesia." 

2336.  Karsten,  II.  Die  letzten  Dinge  Zehn 
Voilesungen  an  die  Gebildeten  in  der  Ge- 
meinde  ...  .  3e  Aufl.  Ilamburg,  (1857, 58,) 
1861,  120.  pp.  xii.,  304. 

See  Leipz.  Repert.  for   1858,  I.  6»-71.   and  Theol. 
Stud.  u.  Krit.,  1859,  pp.  743-764.  —  A  i>w<cA  transla- 
tiun,  Amst.  1850,  8". 
2336*.  Meyer,  E.  J.    Kritischer  Kommentar 
zu  der  eschatologischen  llede  Mattb.  24.  25. 
ler  Tbeil.    Die  Einleituug.     Frankfurt  a/0., 
1857,  80.  pp.  xi.,  182. 
2o36'>.  Sclierrer,  J.  Das  ewige  Leben.   Zehn 
Predigteu  ...    ,    St.  Gallen,  1857, 8o.  pp.  xiv., 
223. 

2337.  Sears,  Edmund  Hamilton.  Athanasia : 
or,  Foregleams  of  Immortality.  ...  Boston, 
American  Unitarian  Association,  1857,  12o. 
pp.  xii.,  340.— 4th  ed.,  ibid.  1858,  12p.    H. 

2338.  Altliaus,  Aug.  Die  letzten  Dinge.  ... 
Verden,  1S5S,  8".  pp.  iv.,  138. 

See  LeijiZ.  -Repert.,  1853,  LXII.  194-196. 

2339.  Blanchard,  Joshua  Pollard.  The  Fu- 
ture Life :  an  Examination  of  its  Conditions 
from  the  >.ew  Testament.  ...  Boston,  1858, 
80.  pp.  32.    H, 

Favors  the  doctrine  that  the  wicked  are  to  be 
annihilated. 

2340.  Danneclcer,  Anton  von.  Neun  Fas- 
ten-Betrachtungen  iiber  die  letzten  Dinge 
des  Menschen.  Tiibingen,  1858,  8o.  flf.  3,  pp. 
113. 

2341.  Grant,  Miles.  What  is  Man?  or  a 
Bible  View  of  his  Creation.  The  Meaning  of 
Soul,  Spirit,  Death  and  Hell.  Boston,  1858, 
160.  pp.  32. 

2342.  [Hildretli,  Betsey  P.].  Analysis  of 
Man :  or,  The  Spirit  and  Soul  of  Man  distin- 
guished; being  a  Scriptural  View  of  each  in 
this  Life,  and  after  Death.  . . .  Lowell,  1858, 
160.  pp.  78.     H. 

£343.  Hoppin,  James  M.  The  Future  State. 
(Bibliotlieca  Sacra  for  April,  1858;  XV.  381- 
401.)     H. 

2344.  Lesslng,  Th.  Die  Hoffnung  des  Chris- 
ten gemass  der  biblischen  Iloffnungslehre 
...    .    Stuttgart,  1858,  8o  pp.  vi.,  128. 

2345.  Rndloff,  Maj.  Gen.  Karl  Gustav  von. 
Die  Lehre  vom  Menschen  nach  Geist,  Seele 
und  Leib,  sowohl  vahrend  des  Erdenlebens, 
als  nach  seinem  Abscheiden  aus  demselben. 
Begriindet  auf  der  gottlichen  Offenbarung 
...     .     Leipzig,  1858,  So.  pp.  xxi.,  426. 

Reviewed  by  Schoeberlein  in  the  Theol.  Stud.  u. 
Krit.  for  1860,  pp.  145-165.  See  also  Leipz.  Repert., 
1859,  III.  187-189. 

2346.  [Storrs,  George].  The  Watch  Tower: 
or,  Man  in  Death;  and  the  Hope  for  a  Future 
Life.  Being  an  Examination  of  the  Teach- 
ings of  the  Holy  Scriptures  on  the  State  of 
Man  in  Death,  and  his  Hope  for  Life  here- 
after. ...  By  Homo.  New-York,  1858,  12°. 
pp.  96.    H. 

2347.  "West,  Friedr.  Betrachtungen  iiber 
einige  eschatologische  Stellen  der  heiligen 
Schrift.  ( Theol.  Stud.  u.  Krit.,  1858,  pp.  248- 
298.)     H. 

2348.  "Wood,  George.  Future  Life;  or  Scenes 
in  another  World.  ...  New  York,  1858, 12o. 
pp.  359. 

234S».  Hastings,  Horace  Lorenzo.  Tracts  on 
Immortality....     New  York,  1859, 18o.     H. 
Comprisiug  No3.  2329-31,  4393.  4442,  with  extracts 
from  Milton  and  Bp.  Law  on  the  state  of  the  dead. 

2349.  Hequentbourg,  C.  L.  Plan  of  the 
Creation;  or.  Other  Worlds,  and  Who  inhabit 
them.    Boston,  1869, 12o.  pp.  396. 


Maintains  that  all  other  worlds  are  to  be  peopled 
from  this  earth.  The  author  favors  the  doctrine  of 
the  destruction  of  the  wicked. 

2350.  King,  W.  W.  The  Doctrine  of  Immor- 
tality; its  Practical  Influence.  A  Sermon 
...     .    Chicago,  1859,  8°.  pp.  15. 

2351.  liandels,    William.     The    Unseen:    a 

Series  of  Discourses.    2d  Ed.   London,  (....) 

1859,  120.  pp.  276. 

2352.  Liarroqne,  Patrice.  Examen  critique 
des  doctrines  de  la  religion  chretienne  ...  . 
2e  ed.     2  torn.     Paris,  (1859,)  1860,  8o.     H. 

The  author  (Tome  I.  pp.  293-340)  earnestly  opposes 
the  doctrines  of  the  resurrection  of  the  body  and  the 
eternity  of  future  punishment. 

2353.  I^ee,  Samuel.  Eschatology;  or.  The 
Scripture  Doctrine  of  the  Coming  of  the 
Lord,  the  Judgment,  and  the  Resurrection. 
. . .    Boston,  1859,  12o.  pp.  xii.,  267. 

2353a.  Roe,  William  M.  Bible  vs.  Materialism : 
in  which  the  Errors  and  Sophisms  of  Modern 
Materialists  are  fully  exposed  ...  .  Cin- 
cinnati, 1859, 120.  pp.  172. 

2354.  Spicer,  T.  Spirit  Life  and  its  Rela- 
tions.   Albany,  1859, 18°.  pp.  211. 

2355.  Tenougi,  F.,  the  Abbe.  Defense  des  pre- 
mieres veritcs  de  la  foi :  [in  four  parts]  lo 
Destinee  de  Thomme  ...  .  MarseAle,  1859, 
8o.  pp.  xxxvii.,  534. 

2356.  Tocclii,  E.  l5tudes  sur  les  trois  mondes, 
consideres  dans  leurs  rapports  avec  la  tr^s- 
sainte  Trinite  ...  .  Lyon,  1859,  8o.  pp. 
xxviii.,  336. 

2357.  Fyfe,  R.  A.  The  Teaching  of  the  New 
Testament  in  regard  to  tlie  Soul ;  and  the 
Nature  of  Christ's  Kingdom.  ...  New  York, 
also  Toronto,  1859, 18o.  pp.  120. 

2358.  Coonibe,  John.  "The  Soul  and  the 
Kingdom"  reviewed:  or,  The  Teachings  of 
the  Old  and  New  Testaments  respecting  the 
Soul  and  the  Nature  of  Christ's  Kingdom, 
briefly  vindicated.  In  Reply  to  Five  Lec- 
tures ...  by  the  Rev.  R.  A.  Fyfe,  D.D.,  of 
Toronto.    Toronto,  1860,  8o.  pp.  82. 

Maintains  the  sleep  of  the  soul,  and  the  destruc- 
tion of  the  wicked. 

2359.  Beard,  John  R.  Man's  Origin,  Duty 
and  Destiny  considered  in  Answer  to  the 
Questions,  What  am  I?  Whence  am  I?  Why 
ami?  Whither  am  I  going?  What  are  my 
Wants?    Who  will   give   me  Aid?     London, 

1860,  sm.  80.  pp.  110. 

2360.  Boys,  Thomas.  God  and  Man  considered 
in  relation  to  Eternity  Past,  Time  that  Is, 
Eternity  Future  ...  .  London,  1860,  sm.  8o. 
pp.  208. 

In  very  blank  verse. 

2361.  Cremer,  Herm.  Die  eschatologische 
Rede  Jesu  Christi  Matthai  24.  25.  Versuch 
einer  exegetischen  Erorterung  ...  .  Stutt- 
gart, I860,  80.  pp.  viii.,  256. 

2362.  Maguire,  Robert.  Things  Present  and 
Things  to  Come:  a  Series  of  Twenty-four 
Lectures  ...     .    London,  I860,  sm.  'So.  2s.  6d. 

2363.  Trail,  William.  Unseen  Realities;  or. 
Glimpses  into  the  World  to  Come.  Glasgow, 
1860,  sm.  8o.  pp.  304. 

2363a.  I..,  Y.  N.  The  Scripture  Teaching  on 
the  Immortality  of  the  Human  Soul.  By  Y. 
N.  L.  ...  Boston,  1861,  12o.  pp.  36. 
2363'>.  Scliultz,  (E.  A.  H.)  Hermann.  Die 
Voraussetzungen  der  christlichen  Lehre  von 
der  Unsterblichkeit  ...  .  Gcittingen,  1861, 
80.  pp.  xii.,  248.     F. 

Denies  the  natural  immortality  of  the  soul ;  favors 
the  doctrine  of  the  destruction  of  the  incorrigibly 
wicked. 
2363c.  Lii^tliardt,  Christian  Ernst.   Die  Lehre 
von  den  letzten  Dingen  in  AbhandlTingen  und 
50  781 


2363d 


CLASS  TIL— DESTINY  OF  THE  SOUL. 


23S5a 


Schriftauslegungen  dargestellt  ...  .  Leip- 
zig, 18fil,  80.  pp.  vii.,  246. 

2363<i.  Rlnclc,  Ileinr.  Wilh.  Vom  Zustand 
nacli  deni  Tode.  Biblische  Untersnchungen, 
mit  Beriicksiciitignng  der  einschlagigen  alteri 
mid  neueu  Literatnr.  . . .  Ludwigsburg,  1861, 
8o.  pp.  xvi.,  327.    D. 

2363e.  Ijetzte  Tag  (Der),  oder  der  Tag  des 
Gericlits.  Betrachtungeu  iiber  die  vier  letz- 
ten  Dinge  des  Menschen :  Tod,  Gericht,  Him- 
mel  iind  Holle.  Nacli  den  Kirchenvatern. 
Liunich,  1861,  8°.  pp.  512. 

236.3f.  Gnfantin,  (Barth^lemy)  Prosper.  La 
vie  eternelie  passee — pr£sente — future.  Paris, 
1861,  80.  pp.  v.,  215.    D. 

A  strange  mystical  production,  by  a  disciple  of 
Saint-Simon.  It  belongs  more  properly  under  Sect. 
I.  of  the  present  class. 

2363?.  Auberlen,  Carl  August,    Die  eschato- 
logische    Rede    Jesu  Christi    Matth.  24.  25. 
{Theol.  Stud.  u.  Krit.,  1862,  pp.  213-247.)    H. 
With  particular  reference  to  Cremer. 

2363b.  Berseaux, JheAbbi.  Les  grandes 

questions  religieuses  resolues  en  peu  de  mots. 
La  mort  et  rimmortalite  ...  .  Nancy,  1862, 
180.  pp.  258. 

2.  Biblical  Psychology. 

2364.  Roos,  Magnus  Friedr.  FundamentaPsy- 
chologiae  ex  Sacra  Scriptura  sic  coUecta,  ut 
Dicta  eius  de  Anima  eiusque  Facultatibus 
ageutia  collecta,  digesta  atque  explicata  sint 
...     .    Tubingae,  1769,  8o.  pp.  248.     F. 

A  German  translation,  Stuttgart,  1857,  8°. 

2365.  Wagner,  Job.  Friedr.  Psychologiae 
biblicai  Specimen  I.,  II.  Osnabrug.  1775-77, 
80.  Qgr. 

2366.  Seller,  Georg.  Friedr.  Animadversio- 
num  ad  Psycliologiam  Sacram  Pars  I.-VII.  et 
ult.    Erlangae,  1778-87,  4o, 

2367.  Coners,  Gerh.  Julius.  Versuch  einer 
christlicheu  Anthropologie.  Berlin,  1781,  8o. 
1th. 

2368.  Miincli,  Job.  Gottlieb.  Psychologie  des 
neuen  Testaments.  Regeusburg,  1802,  8o, 
pp.  X.,  294. 


2369.  Obertliiir,  Franz.  Biblische  Anthro- 
pologie.   4  Bde.     MUnster,  1806-10,  8o. 

"  This  work  is  rather  a  system  of  doctrine  than  an 

Anthropology,  treating  of  the  Fall,  Redemption,  the 

Last  Things,  etc."— Bretsch.  The  author  is  a  Catholic. 

2369a.   Car  US,    Friedr.    August.     1809.     See 

No.  1765.  . 

2370.  [Olstiausen,  Hermann].  De  Naturae 
humanae  Trichotumia  Novi  Testamenti  Scrip- 
toribus  recepta.  [Progr.]  Kegiomonti,  1825, 
4o.  pp.  23. 

Also  in  his  Optiscitla  Theologica,  pp.  143-163.    2>. 

2371.  [Zermann,  F.  A.].  Die  Seele.  Eine 
auf  die  heilige  Schrift  sich  grlindende  Auf- 
stellung,  fiir  gebildete  Leser  ailer  Religionea 
...     .    Strassburg,  1827,  8o.  pp.  36, 

2372.  Beck,  Joh,  Tobias,  Umriss  der  bibli- 
schen  Seelenlehre,  , , .  Stuttgart,  1843,  So.  pp. 
xvi.,  136.     D. 

See  Leipz.  Bepert.,  1843,  IV,  53-59, 

2373.  Bnsli,  George,  The  Soul ;  or.  An  In- 
quiry into  Scriptural  Psychology,  as  deve- 
loped by  the  Use  of  the  Terms,  Soul,  Spirit, 
Life,  etc.,  viewed  in  its  Bearings  on  the  Doc- 
trine of  the  Resurrection,  ,..  New-York, 
1845, 120.  pp.  141. 

See  Bill.  Bepert:  XVIII.  219-260,  - 

2374.  Ballon,  Hosea,  2d,  The  New  Testa- 
ment Usage  of  the  several  Terms  translated 
Spirit,  Soul,  and  Life,  {Universalist  Quar. 
for  April,  1850;  VII,  138-155,)    H. 

2375.  lie'uris,  Tayler,  Names  for  Soul  [especi- 
ally in  the  Old  Test,],  (Bildical  Repos.  for 
Oct.  1850 ;  3d  Ser,  VI.  674-703,)    AB. 

2376.  Delitzscli,  Franz.  System  der  bibli- 
schen  Psychologie.  Leipzig,  1866,  8o.  pp. 
viii.,  440. 

See  Lcipx.  Bepert.,  1856,  LIII.  6-8, 

2377.  Krnmm,  J,  Geo,  De  Notionibus  psy- 
chologicis  I'aulinis,  Dissertatio  , . .  .  Gis- 
sae,  1858,  8o.  pp.  vii.,  83.     F. 

2378.  Grant,  Miles.  The  Soul.  What  is  it? 
A  Bible  View  of  its  Meaning.  Boston,  1859, 
160.  pp.  32. 

2379.  The  Spirit  in  Man.      What  is  it  ?     A 

Bible  View  of  its  Meaning.    Boston,  1859, 
160.  pp.  32. 


B.  — DEATH. 


Note.  —  The  works  placed  here  treat  the  subject 
from  very  diflferent  points  of  view,  and  many  of 
them  might  be  classed  under  other  heads.  Two  or 
three  have  been  admitted  which  belong  purely  to 
physiology.  For  other  works,  see  Lipenius,  Bibli- 
otheca  Realis  Theologica,  art.  Mors. 

1,  General  and  Miscellaneous  Works. 

2380.  Cyprianns,  Cajcilius,  a.d.  252.  De 
contenuienda  Morte  Opusculum.  Coloniae, 
1518,40,, 

Several  later  editions.  Also  in  his  Opera,  ed, 
Baluz.,  pp,  229-236.  {H.)  This  treatise  is  more  com- 
monly  entitled /)e  JfortaJiYote. "  An  English  transla- 
tion by  Sir  Thomas  Elyot,  London,  1539,  80;  German, 
by  A.  Sacherl,  Sulzbach.  1832,  8o, 

2381.  Amtorosins,  Ahp.  of  Milan,  fl.  a,d. 
374.  De  Bono  Mortis  Liber.  {Opera,  Par. 
1686-90,  fol,,  I,  389-414,)     H. 

2381a.  Rupertus  Tuitiensis,  fl,  a.d,  1111.  De 
Meditatione  Mortis  Libri  11.  {Opera,  II,  862- 
875,  Par,  1638,  fol.) 

Also  in  ilignes  Patrol.,  CLXX,  357-390,     B. 
2381l>.  Ars  Moriendi. 

For  the  very  numerous  early  editions  and  transla- 
tions of  this  work,  see  Hain,  Panzer,  Brunet,  and 
Grasse.     Sea  also  Nos.  3295-97, 

2382.  Raulin,   Jean,    1443-1514,    D*octrinale 

782 


Mortis  . . .  de  triplici  Morte  corporali  scilicet, 
Culpe,  et  Gehenne  . . .  .  Parisiis,  1518,  8o. — 
Also  Lugduni,  1519,  4o ;  Antv.  1612,  4o ;  Paris, 
1620,  40. 

2383.  Marcelllno,  Valerio.  II  Diamerone  . . . 
ove  con  vive  ragioni  si  mostra  la  morte  non 
esser  qual  male  che  il  senso  si  persuade,  con 
una  dotta  lettera,  over  discorso  intorno  alia 
lingua  volgare.  Vinegia,  1564,  also  1565,  4o. 
2sc. 

"  Dialogo  scritta  con  summa  dottrina,  ed  in  pur- 
gata  favella,  raro." — GaUarini. 
2383a.  Kyspenning,  Ilenr,  Aqua  Vitae  de 
Fontibus  Salvatoris,  hoc  est,  Doctrina  evan- 
gelica  de  Meditatione  Mortis.  Addita  est  Im- 
mortalitatis  Animas  . , ,  Assertio  , . .  .  Ant- 
verpia;,  Pluntin,  1583,  8o. 

2384.  Pflaclier,  Moses.  Lehre  vom  Todt  und 
Absterben  des  Menschen,  in  zwolf  Predigten, 
nebst  eirtem  Anhang  von  vier  Leichenpredig- 
ten.  Tubingen,  1589, 8o,  (26  sh.)  —  Also  Leip- 
zig, 1603,  80,  and  Frankfurt,  1607,  8o, 

2384a.  Gliscentl,  or  Glissenti,  Fabio. 
1596.     See  No.  612, 

2385.  On  a,  I'edro  de,  Primera  Parte  de  las 
Postriiueriiis  del  Honibre,     Madrid,  1603,  fol, 

2385a.  Jeniscli,  J'aul.  Sieben  Predigten  vom 
Todt  und  Sterben.     Leipzig,  1607,  4f>. 


2386 


SECT.  III.     B.  1.  — CHRISTIAN  DOCTRINE.  — D^^ra 


2414 


2386.  Tnlce,  Thomas.  Discourse  of  Death. 
London,  1613,  4°. 

2386*.  Crooke,  Sam.  Death  snbdned,  or  the 
Death  of  Death ;  begun  in  a  Sermon  on  Hosea 
xiii.  14  . . .  now  published  and  enlarged  ...  . 
London,  1619,  S".    BL. 

2387.  D.,  W.  Of  Death  and  the  Nature  of 
Soules,  and  the  State  of  Immortality.  Lon- 
don, 1619,  80. 

2388.  Heingius,  Daniel.  De  Contemptu  Mor- 
tis Libri  quatuor,  Yersu  et  Prosa.  Lugduni 
Batavorum,  1621,  sm.  49.  S.  4,  pp.  196,  ff.  12. 
BL. 

An  edition  of  the  same  date  in  sroall  W.    Also  in 
his  Poemata,  Amst.  1649,  sni.  12",  pp.  2G1-36J  (J7.), 
and  other  eds.  —  A  Dutch  translation,  by  Jac.   van 
Zevecote  (1625?). 
2388».  Cole,  James.     Of  Death  a  True  Descrip- 
tion, and  against  it  a  Good  Preparation.   Lon- 
don, 1629, 12o. 

2389.  Featley,  or  Fairclowgh,  Daniel. 
Hexatexiuni,  or  Six  Cordials  to  strengthen 
the  Heart  of  everj-  faithful  Christian  against 
the  Terrors  of  Death.     London,  1637,  fol.  6s. 

"A  curious  work.' — Lotcndea. 

2390.  Albrecht,  Georg.  Dulce  amarum :  der 
bitter.siisse  Todt;  oder  Erklarungdes  Articuls 
vom  Todt  und  Absterben  des  3Ienschen,  in 
sieben  und  fiinfzig  Predigten.  Nordlingen, 
1644,  4o.  — Also  NUrnberg,  1662,  4o.  (145  sh.) 

2390*.  Drelincourt,  Charles.  Les  consola- 
tions de  I'ame  fiddle  contre  lesfrayeurs  de  la 
mort  ...     .    Paris,  1651,  8°. 

An  English  translation,  11th  ed..  London,  1724,  8°, 
pp.  502  ■\-.  B.  The  work  has  also  been  translated 
into  Geiman  and  other  modern  languages. 

2391.  Grietoner,  or  Grlbner,  Daniel. 
Christliche  Todtesgedancken ;  oder  dreyssig 
Predigten  vom  zeitlichen  Todt  der  Menschen 
...  .  Leipzig,  1679,  4o.  —  Also  ibid.  1685,  4o, 
and  1695,  4o.  (144  sh.) 

2392.  Bates,  William.  A  Sermon  on  Death 
and  Judgment.    London  ?  1683,  8°. 

2393.  Sberlock,  William.  A  Practical  Dis- 
course concerning  Death.  . . .  Loudon,  1689, 
80.  — 12th  ed.,  ibid.  1703,  8o.  pp.  (6),  352.  H. 
—  16th  ed.,  ibU.  1715;  27th  ed.,  ibid.  1755,  8°. 
G. 

A  Welsh  translation,  1691,  8* ;  — German,  Leipzig, 
1693,  80.  etc. ;  — French,  Amst.  1708,  8",  etc. 

2394.  Feuerlein,  Joh.  Conr.  Novissimorum 
primum,  das  Ende  des  pienschlichen  Lebens; 
...  in  sechzig  Predigten.  Niirnberg,  1694, 
4°.  (181  sh.) 

2394*.  Bundeto,  Carlos.  El  espejo  de  la 
muerte,  con  muy  curiosas  empressas  emble- 
maticjis  ...     .    Amberes,  1700,  4o. 

2395.  [  Asgill,  John].  An  Argument  proving, 
that  according  to  the  Covenant  of  Eternal 
Life  revealed  in  the  Scriptures,  Man  may  be 
translated  from  hence  into  that  Eternal  Life, 
without  passing  through  Death,  though  the 
Humane  Nature  of  Christ  himself  could  not 
be  thus  translated  till  he  had  passed  through 
Death.  ...  [London,]  1700,  8o.  pp.  103.  H., 
BA. 

Also  in  "A  Collection  of  Tracts  written  by  John 
Asgill,"  etc.  London,  1T15,  8o.  —  For  an  account  of 
this  curious  book,  for  which  the  author  was  e.xpelled 
both  from  the  Irish  and  the  English  House  of  Com- 
mons, see  AlUbone's  Diet,  of  Engl.  Literature,  and 
Coleridjre's  Lit.  Remains,  Load.  18:16,  h",  II.  330-397. 
In  his  Table  Talk,  July  30,  1831,  Coleridge  also  says 
of  the  work,  in  which  be  finds  "  the  very  soul  of 
Swift,— an  intense,  half  self-deceived  humorisni."  — 
'•I  scarcely  remember  elsewhere  such  uncommon 
skill  in  logic,  such  lawyer-like  acuteness,  and  yet 
such  a  grasp  of  common  sense.  Each  of  his  para- 
graphs is  in  itself  a  whole,  and  yet  a  link  between 
the  preceding  and  following;  so  that  the  entire  series 
forms  one  argument,  and  yet  each  is  a  diamond  in  it- 
self." Some  may  regard"  this  praise  as  rather  ex- 
travagant. 


A  German  translation,  with  a  preface  by  J.   G. 
Pritz  or  Piitius,  Leipz.  1702,  12o. 

2396.  Prltz  {Led.  Pritius),  Joh.  Georg.  De 
Translatione  in  Vitam  aeternam  sine  Transitu 
per  Mortem.    Lipsiae,  1701,  4°. 

2397.  De  Immortalitate  Hominis  contra 

Asgillium.     Lipsiae,  1702,  4o. 

2398.  Rittmeler,  Christoph  Heinr.  De  No- 
menciaturis  Mortis  emphaticis.  Helmst. 
1710. 

2399.  Pfaff,  Christoph  Matthaus.  Schediasma 
...  de  Morte  Natural!.     Tubiugaj,  1722,  4o. 

"  In  primis  ob  lectionem,  eruditionem  ac  iudicium 
commendandum.'—  Wcdch. 

2400.  Teller,  Roraanus.  Commentatio,  ad 
Naturam  Mortis  requiri  Mentis  a  Corpore 
Siacrrao-ti/,  non  solam  StaAvo-tv,  Occasione  Loci 
Act.  XX.  10.     Lipsic-e,  1722,  4o.  3  gr. 

2401.  Reynolds,  John.  A  View  of  Death : 
or,  The  Souls  Dei)arture  from  the  World.  A 
Philosophical  Sacred  Poem,  with  ...  Notes, 
and  some  Additional  Composures.  . . .  Lon- 
don, 1725,  4o.'  pp.  128  -f.  ^.  — The  3d  Ed., 
Lond.  1735,  sm.  8o.     G. 

2402.  Asgill,  John.  The  Metamorphosis  of 
Man,  by  the  Death  and  Resurrection  of  Christ 
from  the  Dead.  . . .  Part  I.  London,  1727, 
80.  pp.  280  +.    H. 

2403.  Lampe,  Friedr.  Adolf  Betrachtungen 
von  dem  Sterben  und  Tqde  der  Menschen. 
Leipzig,  1731,  80.  (32  sh.) 

2404.  Balirdt,  Joh.  Friedr.  Abhandlung  der 
reinen  Lehre  unserer  Evangelischen  Kirche 
von  der  Sterblichkeit  und  dem  leiblichen 
Tode  des  menschlichen  Geschlechts,  wider 
den  Democritum  Redivivum,  und  andere  So- 
cinianische  Schwarmer.  Budissin,  1738,  8". 
2gr. 

2405.  Sclmbert,  Joh.  Ernst.  . . .  Vernunftige 
und  schriftmasige  Gedanken  vom  Tode.  An- 
dere und  vermehrte  Aufl.  Jena  und  Leipzig, 
(17-43,)  1749,  40.  pp.  (16),  196,  (12).     TJ. 

2406.  Carpov,  Jacob.  De  genuina  Notione 
Mortis.     Vinar.  1744, 4". 

2407.  Mayer,  Joh.  Epistolische  Betrachtun- 
gen des  Todes.  2  Theile.     Niirnberg,  1744, 4o. 

2408.  Neumann,  Sam.  Betrachtungen  iiber 
die  eigentliche  Ursache  und  Absicht,  warum 
Gott  den  Tod  uber  die  Menschen  verhangt. 
Prenzlau,  1748,  4o.  pp.  67. 

2409.  Miiller,  Georg  Theodor.  ...  Prufung 
der  Betrachtung  liber  die  eigentliche  Ursache 
und  Absicht,  warum  Gott  den  Tod  iiber  die 
Menschen  verhiinget.  Frankfurt  und  Leip- 
zig, 1749,  80.  (7  sh.) 

See  Krafts  JVejw  Theol.  Bill.  V.  244-246.    H. 

2410.  Goeze,  Joh.  Melchior.  Die  wichtigsten 
Abschnitte  der  Lehre  vom  Tode,  in  einigen 
heiligen  Reden  ...  .  2^  Aufl.  Bresslau  und 
Leipzig,  (1749,)  1753,  8°.  (41  sh.) 

2411.  Bahrdt,  Joh.  Friedr.  Schrift-  und 
vernunftmassige  Beweise,  dass  die  Sunde  die 
eigentliche  Ursache  des  Todes  sey,  gegen  die 
ueuesten  Einwiirfe  vertheidiget  ...  .  Leip- 
zig, 1751,  So,  (13  sh.) 

2412.  Stiiliner,  Carl  Gottfr.  Philosophisch- 
theologische  Betrachtungen  iiber  die  Furcht 
fiir  dem  Tode,  nebst  denen  . . .  Mitteln  dage- 
gen  ...     .    Leipzig,  1753,  8o.  (11  sh.) 

2413.  Crnsins,  Christian  August.  De  Reli- 
quiis  Gentilismi  in  Opinionibus  de  Morte, 
Commentatio.  Pars  I.,  II.  2  pt.  Lipsiae, 
1756,  40.  (4  and  3|  sh.) 

2414.  Abhandlung  von  den  Ueberbleibseln 

des    Heidenthums  in  den    Meynungen  vom 
Tode.    Leipzig,  1765,  8o.  8  gr. 

783 


2415 


CLASS  III.  — DESTINY  OF  THE   SOUL. 


2449 


2415.  Triniiis,  Joh.  Anton.  Todesbeti-ach- 
tungen  ...     .     Leipzig,  1756,  4°.  (4  sh.) 

Treats  of  physical,  spiritual,  eternal,  and  civil 
death. 

2416.  Porteus,  Beilby,  Bp.  Death :  a  Poeti- 
cal Essay.  . . .  The  3d  Ed.  Cambridge,  (1759,) 
1760,  4o.  pp.  20.    IT. 

A  Seatoniuu  prize  poem. 

2417.  Crewtz,  Friedr.  Carl  Casimir,  Baron 
von.  Die  Graber.  Ein  philosophischea 
Gedicht  in  sechs  Gesangen.  Frankfurt,  17H0, 
80. 

2418.  Dodd,  William.  Reflections  on  Death. 
Loudon,  17i>3,  sm.  8°. 

"  Of  this  -work  ten  or  more  editions  have  been  pub- 
lished."— Lowndes. 

2419.  Macgo-*vaii.,  John.  Death,  a  Vision; 
or,  the  Solemn  Departure  of  Saints  and  Sin- 
ners, represented  under  the  Similitude  of  a 
Dream.     London,  17()(},  S".  pp.  79. 

2420.  Kenton,  James.  An  Essay  on  Death ; 
a  Poem,  in  Five  Books.  London,  1781,  4o. 
2s.  Cd. 

2421.  "Winlcler,  or  Winckler,  Gottfried. 
Betraclitungen  iiber  den  Tod.  Dresden,  1786, 
40.  pp.  24. 

2422.  HarTvood,  Edward.  Discourses  on  St. 
Paul's  Description  of  Death,  and  its  Conse- 
quences. . . .  London,  1790,  80.  pp.  viii.,  294. 
U. 

2423.  Tliless,  Joh.  Otto.  Ueber  den  Tod  und 
das  Leben.  Leipzig  und  Gera,  1799,  80.  (20 
sh.) 

See  Puhrmann,  Handb.  d.  theol.  Lit.,  11.  i.  482, 
483. 

2424.  Fellovres,  Robert.  A  Brief  Treatise 
on  Death,  philosophically,  morally,  and  prac- 
tically considered.  ...  London,  1805, 16°.  pp. 
134  +.     H. 

2425.  Broek,  C.  A.  van  den.  De  regte 
betrachting  des  doods  aangewezen.  [Fol- 
lowed by  an  essay  of  A.  Kerkhoff,  on  the 
same  subject.]  ( Verhandelingen  van  het  Ge- 
nootsch.  tot  Verded.  van  den  Christ.  Godsdienst, 
etc. 'sHage,  180«,8o.) 

2426.  Raljlbe,  Joh.  Heinr.  Betrachtiihgen 
liber  Tod  und  Leben.  Trost  fiir  diejenigen, 
welche  den  Tod  fiirchten  oder  iiber  ihre  Tod- 
ten  trauern.     Braunschweig,  1821,  80.  12  gr. 

2427.  Eaton,  David.  The  Wisdom  and  Good- 
ness of  God  in  Jihe  Appointment  of  Death. 
An  Essay  on  the  Moral  Benefits  of  Death  to 
Mankind.  . . .    London,  1822, 12".  pp.  47.     IT. 

2428.  Corstius,  Jacobus.  Euthanasia,  of 
christelijke  voorbereiding  voor  den  dood.  2* 
druk.  2  delen.  Groningen,  (. . .)  1824,  8°.  Jl. 
5.80. 

2429.  East,  Thomas.  Death-Bed  Scenes,  or 
the  Christian  Companion  on  entering  the 
Dark  Valley.     London,  1825, 12°.  7s. 

2430.  Mason,  John,  A.M.,  1705-1763.  The 
Fears  of  Dying  annihilated  by  the  Hope  of 
HeaA'en.  A  Dialogue  on  Death.  With  a 
Vision  of  Future  Bliss.  . . .  [Now  first  pub- 
lished.] With  Memoirs  of  the  Author,  and 
Illustrations  of  the  Happiness  of  Heaven. 
Bv  John  Evans,  LL.D.  London,  1820,  12o. 
pp.  X.,  160.     G. 

2431.  [De^vey,  Orville].  Erroneous  Views 
of  Death.  {Christian  Exam,  for  Nov.  1830; 
IX.  161-182.)     H. 

Also  published  as  No.  70  of  the  Tracts  of  the  Ameri- 
can Unitarian  Association. 

2432.  [Krause,  Ileinrich  (Cferistoph)].  Eu- 
thanatos,  oder  der  Tod  von  seiner  Lichtseite 
betrachtet,  in  Briefen.  Ein  Trostbuch  ...  . 
Neustadt  a.  d.  Orla,  1831,  80.  pp.  xvi.,  336.     F. 

Pnbl.  under  the  anagram  of  Erich  Haiirenski.  See 
Freude,  WegiOeiser,  I.  415-417;  Fuhrmann,  Handh. 
d.  n.  theol.  Lit.,  I.  662,  663. 

784 


2433.  gclioland,  J.  M.  Bemerkungen  und 
Gedanken  iiber  Leben  und  Tod  des  Menschen. 
Magdeb.  1832,  80.  pp.  104. 

2434.  Dood(De)een  gids  der  zaligheid.  Dicht- 
stukje  voor  den  tegenwoordigen  tijd.  Arnhem, 
J.  G.  Meijer,  1833,  8°.  Jl.  0.30. 

2434a.  Julia  de  Fontenelle,  Jean  Sebas- 
tien  Eugene.  Recherches  medico-legales  sur 
I'incertitudedessignesdelamort ...  .  Paris, 
1833,  80. 

2435.  Fear  (The)  of  Death  considered,  with 
the  Opinions  of  Eminent  Christian  Writers 
on  the  Subject.    London,  1835,  8°. 

2436.  Stebbing,  Henry.  A  Discourse  on 
Death,  with  Applications  of  Christian  Doc- 
trine.    London,  1835,  sm.  8°.  4s. 

2437.  Coxe,  Richard  Charles.  Death  disarmed 
of  hi3  Terrors.  A  Course  of  Lectures  preached 
in  Lent,  1836.    London,  1830,  12".  4s.  6d. 

2438.  Krabbe,  Otto.  Die  Lehre  von  der 
Siinde  und  vom  Tode  in  ihrer  Beziehung  zu 
einander  und  zu   der  Auferstehung  Christ!. 

—  Exegetisch-dogmatisch  entwickelt  ...  . 
Hamburg,  1830,  80.  pp.  xv.,  380. 

2439.  Symonds,  John  Addington.  Death. 
(In  R.  B.  Todd's  Cyclop,  of  Ana t.  and  Physiol., 
I.  791-808,  London,  1830,  80.)     H. 

"An  admirable  article."— §Mar.  Jiev. 

2440.  Tlieremln,  Franz.  A'om  Tode;  drei 
Predigten  ...     .     Berlin,  1837,  S",  12  ^r. 

2441.  Man,  Ileinr.  August.     Vom  Tode,  dem 
Soldo  der  Siinden,  und  der  Aufhebung  dessel- 
ben  durch   die  Auferstehung  Christi.    Eine 
exegetisch-dogmatische     Abhandlung  ... 
Kiel,  1841,  80.  pp.  244. 

From  the  Tlieologische  Mitarheiten,  von  Pelt,  etc. 
Jahrg.  I.,  1838,  Heft  2,  and  Jaiirg.  III..  1840,  Heft 
4.  (Z>.)  Noticed  by  A.  Fischer,  in  Zeller's  Theol. 
Jahrb.,  1843,  II.  602-607.    L>. 

2442.  Klenclce,  Ilerm.  Das  Buch  vom  Tode. 
Entwurf  einer  Lehre  vom  Sterben  in  der 
Natur  Tind  vom  Tode  des  Menschen  in's  Be> 
sondere.  . . .     Ilalle,  1840,  80.  pp.  176  +. 

"Maintains  that  death  is  everywhere  the  com- 
menceuient  of  a  new  development  of  being."  — . 
Bretsch. 

2443.  Saal,  C.  Th.  B.  Die  letzte  Stunde  oder: 
der  Tod  von  alien  Seiten  betrachtet.  Beru- 
higuugen  fiir  Alle,  welche  sich  der  Auflosung 
nahe  flihlen  und  fUr  Die,  welche  an  den  Gra- 
bern  ihrer  Liebenweinen.  ...  Weimar,  1840, 
sm.  80.  pp.  vi.,  175.     F. 

See  Freude,  Wegiceiser,  I.  425-427. 

2444.  Lianvergne,  Hubert.  De  I'agonie  et 
dela  mort  dans  toutes  les  classes  de  la  societe, 
sous  le  rapport  humanitaire,  pliysiologique  et 
religieux.    2  vol.  Paris,  1842,  S».     B. 

There  are  two  different  German  translations.  See 
Freude,  Wegweiser,  I.  427,  428. 

2445.  Steinbeis,Geo.  Diesseits  und  Jenseits. 
Eine  Abhandlung  iiber  die  Bedeutuug  des 
Todes.  Fiir  Glaubigo  verfasst.  2°  Aufl.  Heil- 
bronn,  (1840,)  1847,'16o.  pp.  64. 

24^16.  Remy, .    De  la  vie  et  de  la  mort. 

Considerations  philosophiques  snr  la  vie  de  la 
terre  et  des  etres  qui  en  dependent ;  en  par- 
ticulier  de  la  vie  et  de  la  mort  de  rhomme  et 
de  son  avenir  ...  .  Paris,  1840,  S".  7  fr. 
50  c. 

2447.  Fontenelle  on  the  Signs  of  Death. 
(Quarterly  Rr.v.  for  Sept.  1849;  LXXXV. 
346-391).)     //. 

2448.  [Alger,  William  Rounseville].  Tho 
Christian  Doctrine  of  Death  and  Life.  {Chris- 
tian Exam,  for  May,  1851 ;  L.  429-449.)     H. 

2448".  Burgess,  George,  Bp.  The  Last  Ene- 
my ;  Conquering  and  Conquered.  . . .  Phila- 
delphia, 1851, 12°.  pp.  330.     G. 

2449.  Holyoake,   G.  Jacob.    The  Logic  of 


2450 


SECT.  III.    C.  1.— CHRISTIAN    DOCTKI'NE.  —  ia'termediate  statu. 


2464 


Death:  or,  Why  should  the  Atheist  fear  to 
Die?  ...  (30th  Thousand.)  London,  1852, 
IGo.  pp.  16.  — Also  New-York,  18-56,  12°,  and 
Philad.  1858,  I60. 

Reprinted  from  The  Beasoner,  No.  193. 

2450.  Wagner,  Ilerm.  Der  Tod,  beleuchtet 
vom  Standpunkte   der   Naturwissenschaften. 

. .    28  Aufl.    Bielefeld,  (1855,)  1857,  16°.  pp. 
108. 

A  Dutch  translation,  by  J.  L.  Terwen,  Utrecht, 
1856,  8». 
2450».  Scliopenliaiter,  Arthur.  De  la  mort 
et  de  son  rapport  avec  I'indestructibilite  de 
rStre  en  soi.  [Translated  from  the  German.] 
{Revue  Germanique,  1861,  XIV.  513-534,  and 
XV.  341-365.)    BA. 

2.  Dance  of  Death. 

2451.  Peignot,  fitienne  Gabriel.  Recherches 
historiques  et  litteraires  sur  les  Danses  des 
Morts  et  sur  I'origine  des  cartes  k  jouer; 
ouvrage  orne  de  cinq  lithographies  et  de 
vignettes.  Dijon,  et  Paris,  1820,  80.  pp.  Ix., 
367. 

2452.  Douce,  Francis.  The  Dance  of  Death 
exhibited  in  elegant  Engravings  on  Wood 
with  a  Dissertation  on  the  several  Represen- 
tations of  that  Subject  but  more  particularly 
on  those  ascribed  to  Macaber  and  Hans  Hol- 
bein ...  .  London,  1833,  80.  pp.  xii.,  262  +. 
ff. 

2453.  Maggmann,  Hans  (or  Joh.)  Ferd.  Lite- 
ratur  der  Todtentanze.  . . .  (Aus  dem  "  Sera- 
peum"  besonders  abgedruckt.)  Leipzig,  1810, 
80.  pp.  135.     H. 

2454.  Fortoiil,  Hippolyte.  La  Danse  des 
Morts,  dessinee  par  Hans  Holbein,  gravee  sur 
pierre  par  Joseph  Schlotthauer,  expliquee 
par  Hippolyte  Fortoul.  Paris,  [1842,]  16"'. 
(8  sh.  and  b'd plates.) 

For  the  contents  of  Portoul's   Essay,  see  R.  VCai- 
ZeV a  Kungtlager- Catalog,  Abth.  XIII.  no.  12361. 

2455.  Kist,  Nikolaas  Christiaan.  De  kerke- 
lijke  architectuur  en  de  doodendansen ;  als 
proeve  van  het  humoristisch  karakter  der 
christelijke  kunst  in  het  tijdvak,  hetwelk  de 
Hervorming  heeft  voorbereid.  Met  5  lith. 
platen.    Leiden,  1844,  8°.  Ji.  3.00. 

^55».  Naumann,  F.  Der  Tod  in  alien  seinen 
Beziehungen,  ein  Warner,  Troster  und  Lustig- 
macher.  Als  Beitrag  zur  Literaturgeschichte 
der  Todtentanze.  Mit  3  Tafeln  Abbildungen. 
Dresden,  1844,  Vlo.  ^  th. 

2450.  Maggmann,  Hans  {or  Joh.)  Ferd.  Die 
Baseler  Todtentanze  in  getreuen  Abbildun- 
gen. Nebs't  geschichtlicher  Untersuchung,  so 
wie  Vergleichung  mit  den  iibrigen  deutschen 
Todtentanzen,  ihrer    Bilderfolge    und  ihren 


gemeinsamen  Reimtexten.  Sammt  einem  An- 
hauge :  Todtentanz  in  Holzschnitten  des  funf- 
zehnten  Jahrhunderts.  . . .  Mit  81  Abbildun- 
gen auf  22  Kupfertafeln  und  mit  27  lithogra- 
phierten  Blattern.  Stuttgart,  1847,  16°,  pp. 
127,  fif.  xiii.  +,  and  Abbildungen,  4o.  (J. 
Scheible's  Schatzgraber,  \^^  Theil.)  H. 
2456*.  Schultz  Jacobi,  J.  C.  D&  neder- 
landsche  doodendaus.    Utrecht,  1849,  sm.  8». 

2457.  Langloig,  Eustache  Hyacinthe.  Essai 
historique,  philosophique  et  pittoresque  sur 
les  Danses  des  Morts  . . .  accompagne  de  cin- 
quante-quatre  planches  et  de  nombreuses 
vignettes  ...  suivi  d'une  Lettre  de  M.  C. 
Leber  et  d'une  Note  de  M.  Depping  sur  le 
meme  sujet.  —  Ouvrage  complete  et  publi6 
par  M.  Andre  Pottier  . . .  et  M.  Alfred  Bau- 
dny.     2  tom.    Rouen,  1852,  8".     F. 

The  most  comprehensive  work  on  the  subject. 

2458.  Kagtner,  (Jean)  Georges.  Les  Danses 
des  Morts.  Dissertations  et  recherches  his- 
toriques, philosophiques,  litteraires  et  musi- 
cales  sur  les  divers  monuments  de  ce  genre 
qui  existent  ou  qui  ont  existe  taut  en  Franoe 
qu"k  I'etranger,  accompagnees  de  la  Danse 
Macabre,  grande  ronde  vocale  et  musicale  et 
instrumentale  . . .  et  d'une  suite  de  planches 
representant  des  sujets  tires  d'ancienues  dan- 
ses des  morts  des  XI V*,  XVe,  XVl*  et  XVII« 
si^cles   ...    .     Paris,  1852, 4». 

2459.  [Mayerg,  William  S.  F.].  Holbein  and 
the  Dance  of  Death.  {Atlantic  Monthly  for 
March,  1859;  III.  265-282.)     H. 

Sec,  further,  the  bibliogr.iphical  Dictionaries  of 
Ebert,  Brunet,  and  Grasse,  under  ••  Danse  Macabre," 
■'Holbei:,  •  Merian,"  and  "Todtentanz,"  Nisard's 
H.nt.  des  livres  populaires.  IT.  289-354,  and  Grasse's 
Lelirhiich'  einer  allgein.  Literargeschiehte,  II.  ii.  146- 
149.  

2460.  Dan^a  (La)  general  de  los  Muertos. 
[About  A.D.  1350.]  (Appended  to  Ticknor's 
Hist,  of  Spanish  Lit..,  New  York,  1849,  S", 
III.  459-474;  comp.  I.  89-91.)    H. 

2461.  Borup,  Thomas  Larsen.  Det  mennes- 
kelige  Livs  Flugt,  eller  Dlide-Dands  . . .  afbil- 
det  ved  laererige  Stykker,  og  Samtaler  imel- 
lem  Doden  og  Personerne.  ...  2fi  Oplag. 
Kjobenhavn,  1814,  4°.  pp.  80.    H. 

2461».  Holbein,  Hans,  the  younger.  Der 
Todtentanz  oder  der  Triumph  des  Todes  uach 
den  Original-Holzschnitten  des  Hans  Holbein 
von  C.  H[elmuth].  Magdeburg,  [1836,]  fol. 
46  lith.  plates.    H. 

The  text  is  from  the  Augsburg  edition  of  1544. 

2461b.  Holbein'g  Dance  of  Death,  with  an 
Historical  and  Literary  Introduction.  Lon- 
don, John  Russell  Smith,  1849,  am.  S"  or  16«. 
pp.  iv.,  146.    F. 


C  — THE  INTERMEDIATE   STATE. 


1.  Comprehensive  Works. 

Note.  —  On  the  happine.is  of  the  Intermediate  State, 

see  below,  F.  2. 
2462.  Blondel,  David.  Des  Sibylles  celebr^es 
tant  par  Tantiquite  payenne  que  par  les 
saincts  Peres,  discours  traitant  ...  [of  the 
Sibylline  books,  and]  des  suppositions  que  ces 
livres  contiennent,  principalement  touchant 
I'etat  des  hommes  bons  et  mauvais  apr^s  la 
mort.     Charenton,  1649,  4o. 

Issued  in  1651  with  the  title:  —  "  Traite  de  la  cr6- 
ance  des  Peres  touchant  I'etat  des  4mes  aprds  cette 
vie  et  de  I'origine  de  la  pridre  pour  les  morts  et  du 
purgatoire,"  etc.  —  "A  rare,  but  valuable  work."  — 
Bretsch.  —  An  English  translation  by  J.  Davies, 
Lond.  1661,  fol. 

2462*.  Asgemani,    Gins.    Sim.      Bibliotheca 


atom. in 4 pt.  Romae,  1719- 


Orientalis  . 

28,  fol.     H. 

See  the  "  Dissertatio  de  Syrls  Nestorianis,  §  XVI. 
De  Statu  Animarum  Corporibus  exutarum,"  in  Tom. 
111.  P.  II.  pp.  cccxlii.-xlix.,  where  will  be  found 
some  very  curious  matter.  Comp.  Tom.  III.  P.  I.  pp. 
312,  322,  323,  332,  3G0.  See  also  the  extracts  from 
Dionysius  Bar-Salibi,  ibid.  II.  165-167,  and  from 
Gregorius  Abulpharagius  or  Bar-Hebrseus,  II.  294, 
295. 

2463.  Ba-umgarten,  Siegm.  Jac.  Historia 
Doctrinae  do  Statu  Animarum  separatarum. 
[Resp.  B.  G.  Dreckmann.]  Hal.  1754,  4o.  pp. 
78. 

2464.  [Blaektowrne,  Francis].  An  Histori- 
cal View  of  the  Controversy  concerning  an 
Intermediate  State  and  the  Separate  Exist- 
ence of  the  Soul,  between  Death  and  the 

786 


2465 


CLASS  III.  — DESTINY  OF  THE   SOUL. 


2486 


General  Resurrection,  deduced  from  the  Be- 
ginning of  tbe  Protestant  Reformation  to  the 
Present  Times.  . . .  The  2d  Ed.,  corrected 
and  greatly  enlarged.  . . .  London,  1772,  8°. 
pp.  Ixxii.,  360.     F. 

Also  in  his  Works,  Vol.  III.  (H.)  —First  ed.,  en- 
titled "A  Short  Historical  View,"  etc.  Lond.  1765, 
80.  pp.  Iviii.,  125.    H. 

2465.  Priestley,  Joseph.  An  History  of  the 
Corruptions  of  Christianity  ...  .  The  3d 
Ed.  2  vol.  (1st  ed.,  Birmingham,  1782,  8s) 
Boston,  1797,  12o.     H. 

Vol.  I.,  pp.  231-245,  contains  a  "  History  of  Opi- 
nions concerning  the  State  of  the  Dead." 

2466.  Ernesti,  Joh.  August.  De  veterum 
Patrum  Opinione  de  Statu  Medio  Animorum 
a  Corpore  sejunctorum.  (Excursus  to  his 
Lectiones  Acad,  in  Epist.  ad  Hebraeos,  Lips. 
1795,  80.  pp.  338-346.) 

2467.  Bennet,  George.  01am  Ilaneshamoth, 
or  a  View  of  the  Intermediate  State,  as  it 
appears  in  the  Records  of  the  Old  and  New 
Testament;  the  Apocryphal  Books;  in  Hea- 
then Authors;  and  the  Greek  and  Latin 
Fathers.  ...    Carlisle,  1800, 8°. pp. iv., 419.   G. 

"A  work  of  various  erudition  and  deep  research." 
—Bp.  Horsley. 

2468.  Dodgson,  Charles.  In  Note  C.  to  Vol. 
I.  of  his  translation  of  Tertullian,  in  the 
Library  of  the.  Fathers,  Oxford,  1842,  S",  pp. 
116-120,  Mr.  D.  has  collected  a  great  number 
of  ■  passages  from  the  Fathers,  illustrating 
their  notions  of  the  intermediate  state,  and 
their  use  of  the  term  "  Paradise." 

See,  further,  No.  2525,  Betraclituingj 
2527,  Campljell  J  2542,  Iiosclier;  25788, 
Huntingford ;  25790,  Beckers;  2591, 
liutkemiiller. 


2469.  Hippolytits,  Portuensis,  fl.  a.d.  220. 

'Ek  Toii  Trpbs  'EXArjva?  \6yov  . . .  irepl  t^s  tow 
TTtti/Tos  aiTias.  Ex  Libro  adversus  Graecos, 
qui  iuscribitur  Adversus  Platonem,  de  Causa 
Universi. 

This  fragment,  which  has  been  falsely  ascribed  to 
Josephus,  gives  a  curious  description  of  "  Hades,  in 
which  the  souls  of  the  righteous  and  unrighteous  are 
detained."  The  best  editions  of  the  Greek  text  are 
by  Bunsen,  Christianity  and  Mankind,  Vol.  V.  (alias 
"Analecta  Ante-Nicsena,"  Vol.  I.)  Lond.  1854,  8",  pp. 
393-402  (£r.),  and  Lagarde  in  his  ed.  of  Hippolytus, 
Lips.  18.i8,  80.  pp.  68-73.  Whiston's  English  version 
is  appended  to  the  common  editions  of  his  translation 
of  Josephus.     See,  further.  No.  2938.  ' 

2469a.  Joannes  Saba,  a.d.  550. 

See  an  extract  from   his  Discourses   (Syriac),  in 

Assemani,  Sibl.  Orient.  I.  4.38.    H. 

2469b.  Tractatus    antiquus    de    Remunera- 

tione   Meritorum   non  dilata.    (In  A.  Mai's 

Script.   Vet.  Nova  Coll.,  VII.  264-270,    Rom. 

1833,40.)     IT. 

2470.  Tostado  (Lat.  Tostatus),  Alonso, 
Bp.  of  Avila,  1400-1455.  De  Animabus  se- 
paratis,  earumque  variis  Receptaculis.  (With 
treatises  by  Barthol.  Sibylla  and  Joh.  Trithe- 
mius,  in  the  Otium  theologicum  tripartitum, 
Duaci,  1621,  8o.) 

Also  in  his  Opera,  Tom.  XXV.,  Venetiis,  1728,  fol., 
p.  32,  et  seqq.  Sec  Fliigge,  Gesch.  des  Glaubens  an 
Unsterblichkeit,  III.  ii.  172-174,  who  calls  it  "a  very 
learned  treatise." 

2471.  Jacobus  de  Clnsa,  or  de  Erfor- 
dia,  or  de  Paradise,  or  de  Gruy- 
trode,  or  Jnnterbuclc,  Carthusiensis. 
[Tractatus  de  Animabus  exutis  a  Corporibus, 
sive  de  Apparitionibus  Animarum.  Burgdorf, 
1475,]  fol.  (26  leaves,  33  lines  to  a  page.)    A. 

See  Hain,  n.  9349;  Panzer,  I.  266,  n.  1.  Hain  de- 
scribes eight  other  editious  of  this  work  published 
.in  the  fifteenth  century. 

2472.  Blancard,  or  Blanckart  (Lat. 
Candidus),  Alex.  De  Jietributiouo  Juslo- 
rum  statini  a  Morte.    Colouiai,  l15<^1»]  ^° 

786 


2472a.  Viret,  Pierre.  Disputations  chrestien- 
nes  touchant  I'estat  des  trepasses  ...  .  Ge- 
neve, 1552,  8". 

Treats  of  "  la  cosmograj)hie  infernale,"  "  le  purga- 
toire,"  "  le  limbe,"  "le  sein  d' Abraham,"  and  "la 
descente  aux  enfers." 

2473.  Specker  (Lat.  Speccerns),  Mel- 
chior.  Von  dem  leiblichen  Tode  und  dem 
Stande  der  Seele  nach  demselben  bis  auf  den 
jUngsten  Tag.     Strasb.  1560,  4o.  ff.  293. 

2474.  Flavin,  Melchior  de.  De  I'estat  des 
anies  apres  le  trepas,  et  comment  ellos  vivent 
estant  s^ parses  du  corps ;  et  des  purgatoires 
qu'elles  souflfrent  en  ce  monde  et  en  I'autre 

. .    .    Tholose,  15«3,  4o. 

Also  Paris,  1579,  8o,  ff.  186 ;  1595,  8" ;  and  Rouen, 
1614,  120. 

2474a.  Faber,  Basil.  Tractatlein  von  den 
Seelen  der  Verstorbenen  und  allem  ihren 
Zustande  ...  .  Leipz.  1579,  8o.  — Also  t6 id. 
1584,  80. 

2475.  "Weiser,  Georg.  Bericht  von  der  Un- 
srerblichkoit  und  Zustand  der  Seele  nach 
ihrem  Abschied  und  letzteu^IIandeln  der 
Welt;  aus  den  Schriften  Lutheri,  Matthesii, 
Miri  und  Gigantis.  (Bud.  1583,)  Leipzig, 
(1600?)  1602,  80.  (32  sh.) 

2476.  Gretser,  Jac.  De  subterraneis  Anima- 
rum Receptaculis  contra  Sectaries  Disputatio 
theologica.    lugolstadii,  1597,  4o. 

Also  in  his  Opera,  V.  i.  187-198. 

2477.  Dn  Jon  (Lat.  Junius),  FranQois,  of 
Bourges,  1545-1002.  Theses  theologicse  de 
Statu  Animaj  separatee  a  Corpore  post  Mor- 
tem.—De  Statu  Anima3post  Carnis  Resurrec- 
tioiiem.  (Opera,  Genev.  1613,  fol.,  I.  2133-39.) 
H. 

Published  separately  atLeyden  in  1598  and  1600. 

2478.  Blefken,  Dithmar.  Refrigerium  ex 
Fontibus  Israelis  desumptum  adversus  Pur- 
gatorium  Melchioris  Flaviui,  in  quo  de  Statu 
Animae  ej  usque  Operationibus  dum  adhuc  in 
Corpore  est  et  post  Discessum  a  Corpore  doce- 
tur.  Item  de  Sepultura,  de  Vita  aeterna  et 
Inferno  ...  .  Aliquot  Historiolis  ornatum. 
Arnhemiae,  1610,  8o.  20  gr. 

2479.  Zeilfelder,  W'ilh.  Bericht  von  dem 
Zustande  der  Seele  nach  dem  Abschied  von 
dem  Leibe  vor  dem  j  Ungsten  Tage.  Leipzig, 
1613,  40. 

2480.  Hunnius,  Nic.  Disputatio  de  Huma- 
na) Animae  Statu  post  Mortem  ...  .  [liesp. 
Adr.  Stodert.]    Witteb.  1621,  4o. 

2481.  Vossius,  Gerardus  Johannis.  De  Statu 
Anima3  k  Corpore  separatae.  (In  his  Theses 
TheoL,  1628,  4o;  Opera,  VI.  371-379.)    H. 

2482.  Gerbard,  Joh.  De  Statu  Animarum 
post  Mortem.    Jenif,  1633. 

Also  in  the  Fasciculm,  etc.  Vol.  I. ;  see  No.  2103. 

2483.  Gilioli,  Giov.  Tom.  Propugnatio  natu- 
ralis  Inclinationis,  quam  post  hominis  Mortem 
Anima  ratiohalis  sepai-ata  habet  ad  Corpus 
suum  et  ad  reiterandam  cum  illo  Unionem. 
Patavii,  1635,  4o. 

2484.  Stengel,  Carl.  De  Statu  Animarum 
post  Mortem.     Aug.  Vind.  1645,  12o.  (7  sh.) 

2485.  Amyraut,  or  Amiraut  (Lat. 
Amyraldus),  Moyse.  Discours  de  I'estat 
des  fideles  apres  la  mort.  Saumur,  1646,  4o. 
—  Also  1657,  8o. 

A  Dutch    translation,   Utrecht,   1680,  and   Amst. 
1727,80;   German.  Leipzig,  16i)6,  12";  English,  with 
■      the  title  "  The  Evidence  of  Things  not  Seen,"  Lon- 
don, N.D. 

2486.  Franckenberg,  Abraham  von  (Lat. 
Franciscus  Montanus).  Schriflft-  und 
glaubensniassige  Betrachtung  von  dem  Ort 
der  Seelen,  wie  [wenn?]  sie  von  dem  Leibe 
abgeschieden.     KOnigstein,  1646,  12o. 


2487 


SECT.  III.    C.  1.  — CHRISTIAN  DOCTRINE.  — /.vr^ajf^zj/^ri;  state. 


2517 


24S7.  "Weber,  Christian.  Dissertatio  de  Ani- 
ma  separata.     Viteb.  1646,  -io. 

2488.  Stengel,  Georg.  ludicium  particulare, 
Honiinibus  statim  post  obitam  Mortem  im- 
pendeiis.    Ingolstadii,  1652,  8o. 

2489.  Calixtus,  Georg.  De  Statu  Animarum 
separatarum  praesertim  beatorum,  et  de 
Cultu,  qui  eis  couvenit.    Helmstadii,  1653, 4o. 

Repriuted  in  1688,  witira  preface  and  appendix  by 
his  sou,  F.  U.  Caltxtus. 

2490.  [White  {Lat.  Anglus  ex  Alblis), 
Thomas].  Villicatiouis  sua3  de  Medio  Anima- 
rum Statu  Ratio  Episcopo  Calcedonensi  red- 
dita  a  Thoma  Anglo  ex  Albiis  ...  .  Pari- 
siis,  1653,  8°. 

Also  appended  to  his  Sonui  Buccinae,  Col.  Agrip. 
1659,  8^  Among  the  aliase-i  of  this  Mr.  White,  we 
find  the  names  Bianchi,  Candidus,  Vitus,  Blackloe, 
and  William  Bichworth. 

2491.  [ ].    The  Middle  State  of  Souls,  from 

the  Hour  of  Death  to  the  Day  of  Judgment. 
N.p.  1659,  8". 

A  translation  of  the  above.  See  Blackburne'8 
Historical  View,  2d  ed.,  pp.  95-134. 

2492.  [ ].    Exceptiones  duorum  Theologorum 

Parisiensium  [Henry  Holden  and  another] 
adversus  Doctrinam  Albianam  de  Medio  Ani- 
marum Statu,  et  aliis;  cum  Responsis  ad  eas- 
dem  ...    .    Londini,  1662,  8». 

2493.  Norton,  John,  Minister  at  Ipswich  in 
New  England.  The  Orthodox  Evangelist. 
Or  a  Treatise  wherein  many  Great  Evangeli- 
cal Truths  ...  are  briefly  discussed  ...  . 
As  also  [pp.  327-355]  the  State  of  the  Blessed, 
Where;  of  the  Condition  of  their  Souls  from 
the  Instant  of  their  Dissolution;  and  of  their 
Persons  after  their  Resurrection.  ...  Lon- 
don, 1654,  40.  pp.  355  +.    H. 

2494.  Voetius,  Paulus.  De  Anima  separata. 
Trajecti  ad  Rhenum,  1656,-4°. 

2495.  Zeisold,  Job.  ...  De  Anima  separata. 
Jense,  1657,  4°. 

2496.  Xiemann,  Sebastian.  Disputatio  de 
Receptaculis  et  Statu  Animarum  separata- 
rum.    Jenfe,  1658,  4o. 

Also  in  the  Fasciculus,  etc.  Vol.  II. ;  see  Xo.  2103. 

2497.  W.,  S.  A  Vindication  of  the  Doctrine 
of  the  Bull  of  Pope  Bened.  XII.  concerning 
the  State  of  Departed  Souls.  Paris,  1659, 
120.    BM. 

2498.  Franciscns  de  Sancta  Clara,  or 
Coventriensis,  originally  Christop/ier  Da- 
venport, 1598-1680.  The  Result  of  a  Dia- 
logue concerning  the  Middle-State  of  Souls ; 
wherein  is  asserted  the  Ancient  Doctrine  of 
their  Relief,  obtainable  by  Prayers,  Alms, 
&c.  before  the  Day  of  Judgment.  Paris, 
[1660?]  80. 

2499.  W^Iiite  (Lat.  Anglus  ex  Albiis), 
Thomas.  Notes  on  F.  D.'s  Result  of  a  Dia- 
logue concerning  the  Middle  State  of  Souls. 
Paris,  1660,  12o.    BM. 

2500.  Meisner,  Joh.  Disputationes  duaa  de 
Statu  Animarum  separatarum.  [i?esp.  1. 
Reinhold  Derschau ;  2.  Pet.  Garbrecht.]  Wit- 
tebergffi,  1661-62,  4o.  (14  sh.) 

Also  in  the  Fasciculus,  etc.  Vol.  II. ;  see  No.  2103. 
Ldscher,  in  his  Auserlesene  Sammlung,  etc.  pp.  1- 
264  (see  No.  2542),  gives  these  dissertations  in  Ger- 
man, with  the  titles  :  —  "Abhandlung  von  dem  Mittel- 
Stand  der  abgesc  iodenen  Seelen,"  and  "Abhand- 
lung von  der  Seelipkeit  der  mit  ihren  Leibcrn  noch 
nicht  vereinigten  Seelen."  They  are  also  reprinted 
by  Hubert  Beckers ;  see  No.  25"9<'.  I  have  not  the 
means  of  giving  the  Latin  titles  correctly. 

2501.  Ursinns,  Joh.  Heinr.  Tom  Zustand 
der  glaubigen  Seelen,  welche  durch  den  Tod 
abgeschieden.  Frankfurt  am  Main,  1663,  80. 
pp.  784  +. 

Loscher  extols  the  learning  and  ability  of  this 
•work.  The  author  endeavors  to  show  that  the  ancient 
Latin  church  agreed  with  the  Lutheran  in  regard  to 
the  state  of  departed  souls. 


2502.  Unonius,  Olof.  De  Anima  separata. 
[Jiesp.  Isaac  Wallmo.]   Upsal.  1665, 4o.  (2  sh.) 

2503.  lioeifs,  Isaac.  The  Soul's  Ascension  in 
State  of  Separation;  a  Sermon  on  Phil.  i.  23. 
London,  1670,  8". 

2504.  Placet,  Francois.  L'estat  des  fimes 
separees  ...    .    Paris,  1670, 12o. 

2505.  [Artopceus  {Germ.  Becker),  Joh. 
Christoph].  Anonymi  cujusdam  seria  Dis- 
quisitio  de  Statu,  Loco  et  Vita  Animarum, 
postquam  discesserunt  a  Corporibus  praeser- 
tim Fidelium.  n.  p.  or  D.  [1610  ?1,  12o,  pp. 
214.  — Also  Lipsi«,  1702,  8°. 

I  take  the  title  from  Clement,  Bibl.  curieuse,  I. 
350.  But,  as  given  by  Walch,  it  btgiiis  with  the 
words  "Seria  Disquisitio ;"  by  Placcius,  with  the 
words  "  De  Statu  Animarum."  Placcius  gives  a  full 
account  of  the  work  in  his  Theatr.  Anon.  p.  71.  call- 
ing it  •'  liber  novarum  multaium  partim  et  monstro- 
sarum  opiuioiium  pleiius."  Bret^chneider,  on  what 
authority  I  do  not  know,  gives  Artobe  as  the  surname 
of  the  author.  —  See  No.  2103. 

A  German  translation,  by  "  P.  A.  B.,"  was  publ.  in 
1725,  8",  with  the  title:—  'Eines  Auouymi  ernstliche 
IJntersuchung  vom  Ort,  Zustand  und  Leben  der  See- 
len, "  etc.  pp.  172. 

2506.  Bebel,  Balthasar.  Examen  Seriae  Dis- 
quisitionis  de  Statu,  Loco  et  Vita  Animarum, 
postquam  discesserunt  e  Corporibus,  praeser- 
tim Fidelium  ...  .  Argent.  1671,  12o.  pp. 
208. 

Also  in  the  Fasciculus,  etc.  Vol.  I. ;  see  No.  2103. 

2507.  Reinking,  Theodor.  Das  Leben  der 
Seelen  ini  Todte,  oder  . . .  von  dem  Zustande 
der  Seele,  wann  sie  vom  menschlichen  Leibe 
geschieden  biss  an  den  jiingsten  Tag  ...  . 
(Lubeck,  1672,  99,)  Leipzig,  1722,  12o,  pp.  128, 
to  which  is  added  Joh.  Rascher's  Kurzer  Ent- 
wurf,  etc.  pp.  129-191. 

Also  in  the  Fasciculus,  etc.  Vol.  I.,  and  in  Los- 
cher's  Auserlesene  Sammlung,  pp.  265-374.  See  Nos. 
2103,  2542. 

2508.  Ditrr,  Joh.  Conr.  De  Statu  Animarum 
humanarum  jjost  Excessum  ex  hac  Vita  ...  . 
Altorfii,  1674,  4°. 

2509.  Scliottel,  Justus  Georg.  Sonderbare 
Vorstellung,  wie  es  mit  Leib  und  Seel  des 
Menschen  werde  kurz  vor  dem  Tode,  in  dem 
Tode,  und  nach  dem  Tode  werde  bewandt 
seyn.    Braunschweig,  1675,  8<>.  pp.  200  +. 

2510.  Hagemeier,  Joachim.  Meditatio  sab- 
bathica  de  Statu  Animarum  ...  postquam  a 
Corporibus  discesserunt.  Francofurti,  (1680,) 
1683,  40. 

2511.  Baier,  Joh.  TVilh.,  the  elder.  Ventilatio 
TOW  trov  et  Status  Animarum  separatarum  ad 
Vitam  naturalem  rursus  ordlnatarum.  Jenae, 

1681,  40.  pp.  30. 

2512.  Cngelmann,  Joh.  Friedr.  De  Ubi 
Animarum  a  Christo  et  Sanctis  Viris  resusci- 
tatarum.    y.v.  1681,  4o.  fT.  11. 

2513.  Ekrenberger,  Statins.  De  Statu 
Anima}  separatae  Tractatus.  . . .     Helmstadii, 

1682,  40.  (36  sh.) 

2514.  Oiintker,  Joh.  Dissertatio  de  Recor- 
datione  Animae  separatae.    Lipsiae,  1684,  4o. 

2515.  De  Animae  separatae   Adpetitu    et 

Propensione  ad  Corpus.    Lipsise,  1686,  4o. 

2516.  Falck,  Nathanael.  Dissertatio  de  Ani- 
ma separata.    Vitembergae,  1687, 4o. 

2516a.  W^oollaston,  Joh.  De  Anima  sepa- 
rata. 3  pt.  Trajecti  ad  Rhenum,  1688,  4". 
BL. 

2517.  Cappel,  Louis.  De  Hominum  post  Mor- 
tem Statu,  usque  ad  ultimum  Judicii  Diem. 
(In  his  Commentarii  et  Notse  Crit.  in  V.  T., 
etc.  Amst.  1689,  fol.,  pp.  243-258.)    H. 

Compare  pp.  230-241,  which  treat  of  "  Gloria  et 
Felicitas  post  Mortem."  —  See  Blackburne's  Histori- 
cal View,  2d  ed.,  pp.  43-47. 

78r 


2518 


CLASS  III.— DESTINY  OF  THE  SOUL. 


2542 


2518.  Dentscliinann,  Job.  Disputatio  de 
Statu  Animae  separatae.    Wittebergae,  1093. 

2519.  Pesarovius,  Pauliis  Pomian,  1650- 
1723.  ...  Paradisum  Infernalem,  Disputa- 
tione  Inaugural!  discussum  . . .  submittit 
...  .  [Prses.  Andr.  Dan.  Habichhorst.]  Ros- 
tochii,  1694,  4o.  pp.  60. 

The  author  denies  not  only  a  "  Paradisus  Inferna- 
lis,"  but  the  doctrine  of  an  intermediate  state. 

2520.  "Wandal)  Hans.  De  Statu  Animarum 
Fidelium  post  Excessum  a  Corporibus.  Hav- 
nise,  1696,  4o. 

2521.  Rascher,  Job.  Kurzer  Entwurf  von 
der  menschlichen  Seelen  Wesen  und  Unsterb- 
lichkeit,  und  von  derselben  Zustand  wenn  sie 
vom  Leibe  geschieden  ...  .  Rudolstadt, 
1699,  80. 

Appended  to  Theod.  Reinking's  Leben  der  Seele, 
etc.    See  No.  2507. 

2522.  Losclier,  Casp.  Animae  separatae  Sta- 
tum    nou   esse  violentum.    Viteb.  1701,  4°. 

(2  8h.) 

2523.  Mayer,  Joh.  Friedr.  Dissertatio  de  Con- 
ditione  resuscitatorum  in  banc  Vitam.  Gryph. 
1702. 

2524.  Alte  und  neue  Zeugnisse  vom  Zustande 
der  Seelen  nacb  diesem  Leben.  [17 — ?J  S". 
pp.  104. 

2525.  Betraclitung  von  dem  mittlern  Zu- 
stand der  Seelen  nacb  ibrem  Abscbied  aus  dem 
Leibe,  mit  Consens  . . .  der  beiligen  Scbrifft 
und  des  gesammten  gottseeligen  Altertbunis 
ans  Licbt  gestellt  durcb  etlicbe  Wabrbeit 
und  Gerecbtigkeit  suchende  evangeliscbe 
Cbristen.  Amsterdam,  1703,  8o.  pp.  448  +.— 
New  ed.,   enlarged,   [Leipzig,]  1725,   So.  pp. 

339+. 

J.  F.  Gaue  in  his  Gerherus  notatwa,  publ.  under 
the  name  of  Huldericus  Ircnseus  Pagus,  p.  81,  et  seqq., 
attempts  to  show  that  J.  W.  Petersen  and  G.  Kleia- 
Nicolai  were  the  authors  of  this  treatise.  Others, 
with  less  probability,  have  ascribed  it  to  Gottfried 
Arnold.  See  Hubert  Beckers,  Mittheilungen,  etc.  I. 
12,  note.  lu  this  work  the  intermediate  8t:ite  is  re- 
garded as  a  purgatory.  See,  further,  Mylius,  Bibl. 
Anon.,  No.  1947. 

2526.  [Gerber,  Cbristian].  Tbeologiscbes 
Bedenkeu :  Ob  die  Seele  eines  Glaubigen 
nacb  dem  Abscbied  von  dem  Leibe  alsobald 
zu  Cbristo  in  die  ewige  Freude  komme? 
dabey  eines 'Anonymi  Scbrift  von  dem  mitt- 
lern Zustande  der  Seele  nacb  ibrem  Abscbied 
aus  dem  Leibe  Amst.  1703.  gepriift  wird. 
Frankfurt.  1704,  8-.  pp.  140. 

Another  ed.,  Dresden,  1729,  8o  (U  sh.),  with  the 
author's  name. 

2527.  Campbell,  kvc\i\\>ii\di,Bp.  of  Aberdeen. 
Tbe  Doctrines  of  a  Middle  State  between 
Deatb  and  tbe  Resurrection :  of  Prayers  for 
tbe  Dead:  and  tbe  Necessity  of  Purification; 
plainly  proved  from  tbe  Holy  Scriptures; 
aiid  tbe  Writings  of  tbe  Fatbers  of  tbe  Primi- 
tive Cburcb:  and  acknowledged  by  several 
...  Great  Divines  of  tbe  Cburcb  of  England, 
and  otbers,  since  tbe  Reformation.  To  wbicb 
is  added,  an  Appendix  concerning  tbe  Descent 
of  tbe  Soul  of  Cbrist  into  Hell  ...  .  To- 
getber  witb  tbe  Judgment  of  the  Reverend 
Dr.  Hickes  concerning  tbis  Book  ...  in  tbe 
first  Edition.  And  a  Manuscript  of  . . .  Bisbop 
Overal,  upon  tbe  Subject  of  a  Middle  State 
Ac.  never  before  printed.  ...  London,  1721, 
fol.  pp.  xxii.,  319.     D. 

Bp.  Overai's  " Praelectiones  ...  de  Patrum,  & 
Christi,  Aninia;  et  de  Antichristo"  occupy  pp.  203- 
226.  —  The  first  ed.  of  Campbell's  work  was  published 
anonymously,  with  the  title:  —  "Some  Primitive 
Doctrines  revived:  or  the  Intermediate  or  Middle 
State  of  Dep;irted  Souls,"  etc.  London,  1713,  8". 
pp.  xvi.,  XX.,  170.     BM. 

2528.  [Dm  Pin,  Louis  Allies].  Analyse  de 
1' Apocalypse  ...  avec  des  Dissertations  ...  . 
2  vol.  Paris,  1714,  12".  pp.  728. 

788 


The  ninth  Dissertation  opposes  Millenarianism ; 
the  tenth  treats  of  the  state  of  departed  souls  till  the 
Day  of  Judgment ;  the  eleventh  is  on  the  Day  of 
Judgment.  See  the  Journal  des  Scavans  for  Dec.  3, 
1714. 

2529.  Hottlnger,  Job.  Heinr.,  the  younger. 
Tractat  vom  Zustand  der  Seelen  nacb  dem 
Tode.    1715,80. 

2530.  Marca,  Armandus  Guido  de.  Scbrift* 
und  vernunftmassige  Erwagung  der  Frage: 
ob  die  abgescbiedenen  Seelen  nacb  dem  Tode 
nocb  eine  Erkenntniss  von  dem  Zustande  der 
Welt  baben.  (In  tbe  Deutsche  Acta  Erud. 
for  1715 ;  XXX.  482,  et  seqq.) 

2531.  Stiirmy,  Daniel.  Discourses  on  several 
Subjects,  but  principally  on  tbe  Separate 
State  of  Souls.  . . .  Cambridge,  1716,  sm.  8o. 
pp.  436  +.     G.  / 

2532.  Pfaff,  Cbristopb  Mattbaus.  De  Statu 
et  Ubi  Animarum  separatarum.  Tubingae, 
1719,  40. 

2532a.  Burnet,  Tbomas.  De  Statu  Mortuo- 
rum  et  Resurgentium  Liber.  1720  or  1723. 
See  No.  2138,  etc. 

2533.  CocUburn,  Archibald.  APbilosopbical 
Essay  concerning  tbe  Intermediate  State  of 
Blessed  Souls.     Loudon,  1722,  8o.  ff.  3,  pp.  70. 

2534.  Vltriarius,  Joannes,  pseudon.  t  De 
Statu  Animfe  separatae  post  Mortem  ...  . 
{Acta  Enid.,  1722,  pp.  393-396.)    H. 

Maintains  th;itthe  soul  continues  with  the  body  till 
the  resurrection.    See  Nos.  2535,  2543. 

2535.  Zalm,  Adam.  Disquisitio  de  Loco  Ani- 
mae seu  Mentis  a  Corpore  penitus  separatas 
...  .  {Acta  Erud.,  Supplem.,  1724,  VIII. 
115-127.)     H. 

In  opposition  to  the  preceding.  Yitriarius  replied, 
ibid.  i)p.  179-183. 

2536.  Eyllce,  Cbr.  Disputatio  tbeologica  de 
Animabus  bis  mortuorum,  inter  Coelites  com- 
morantibus  in  prima  Separatione.  \^Prses. 
Heinr.  Klausing.]    Lipsiae,  1724,  4o. 

2537.  "Wernsdorf,  Gottlieb.  Dissertatio  de 
Animarum  separatarum  Statu,  earundemque 
cum  Yivis  Commercio.  Viteberga;,  1725,  4o, 
pp.  64. 

Also  in  his  Disputationea  Acad.,  I.  527,  et  seqq. 

2538.  Scbriftniassige  Gedanken  vom  Zu- 
stande der  abgescbiedenen  Seelen.  Witten- 
berg, (1726,)  1733,  80.  pp.  142. 

A  translation  of  the  above.  —  Also  in  Loscher's 
Auserleaene  Sammlung,  pp.  375-528.     See  No.  2542. 

2539.  Gerdes,  Daniel.  Disputatio  de  Judicio 
particulari  Animarum  a  Corpore  separatarum. 
Duisburgi,  1727,  4°. 

2540.  Alstrin,  Erik.  De  Anima  ejusque  post 
Fata  Recurdatione.    Upsal.  1728,  4o. 

2541.  [Watts,  Isaac].  An  Essay  forward  tbe 
Proof  of  a  Separate  State  of  Souls  between 
Deatb  and  tbe  Resurrection,  and  tbe  Com- 
mencement of  tbe  Rewards  of  Virtue  and 
Vice  immediately  after  Deatb.  ...  London, 
1732,  80.  pp.  84.     H. 

See  Nova  Acta  Erud.,  Svppl.,  VII.  101-107.  BA. 
2bii2.  Liosclier,  Valentin  Ernst.  Auserlesene 
Sammlung  der  besten  imd  neuern  Scbrifften 
vom  Zustand  der  Seele  nacb  dem  Tod  . . .  mit 
einem  Vorbericbt  und  besonderer  Ausfilbrung 
vermebrt  ...  .  Dressden,  1735,  8".  pp.  (62), 
700,  (124). 

Contents.  1.  Loseher'S  "  Vorbericht,"  60  pages, 
giving  a  sketch  of  the  )iio<lern  history  of  opinions  on 
the  subject,  with  the  literature.— 2.  Joh.  Meisner's 
"Abhandlung  von  der  Seeligkeit  der  mit  ihrcn  Lei- 
bern  noch  nicht  vereinigten  Seelen,"  pp.  1-89,— and 
3.  his  "Abhandlung  von  dem  Mittclstand  gcdachter 
Seelen,"  pp.  .90-264.  —  4.  Theod.  Reinking's  "  Le- 
ben der  Seelen  iin  Tode,"  pp.  265-374.-5.  G.  Werns- 
dorff's  "  Schriftmassige  Godancken  von  dem  Zu- 
stande der  abgescbiedenen  Seelen,"  pp.  o75-5J8. — 6. 
Lbseher's  "  Wiederholung  der  Lehre  vom  Zustand 
der  jihgeschiedeiieii  .'^eelen."  pp.  529-700.— 7.  Indexes 
and  Errata,  124  pages.    See  below,  No.  2579*. 


2543 


SECT.  III.    C.  1.  — CHRISTIAN  BOCTKL^E.  —  mrERMEDiATE  state. 


2573 


2543.  Bauineister,rrieclr.  Christian.  Progr. 
de  Qu.aestioiie,  nuni  Anima  post  Mortem  in 
Corpore  adhuc  commoretur?  Gorlitii,  1738, 
fol. 

In  opposition  to  Vitriarius.    See  No.  2534. 

2544.  Tresenrewter,  Job.  Ulr.  Programma 
de  Statu  Medio  Animarum  a  Corpore  separa- 
tarum.    Coburgi,  1740,  4o. 

2545.  Simon,  Friedr.  Tbeod.  Eus.  Aufrichtiges 
Bedencken  iiber  die  Lebre  vom  niittlern  Zu- 
stande  derer  vom  Leibe  abgescbiedenen  See- 
len  ...    .    Erfurt,  1741,  4o.  (11  sb.) 

In  opposition  to  Tresenreuter.   See  Hei  rich,  SyUoge, 
p.  87,  and  Zedler's  Universal- Lex.  art.  Tresenreuter. 

2546.  Speiser,  C.  N.  An  Mortuorum  Animse 
sciant,  num  relictis  in  bis  Terris  bene  vel 
male  sit?     Lipsise,  1742,  4o.  2gr. 

2547.  Erinnerungen  iiber  Tresenreuter 
Progr.  de  Statu  Medio  Animarum  a  Corpore 
separatarum  und  die  dariiber  erscbienenen 
scbriftmassigen  Botracbtungen.  Schwab. 
1744,  80.  pp.  32. 

2548.  Hodges,  Walter.  Sheol,  being  a  Brief 
Dissertation  concerning  tlie  Place  of  Departed 
Souls,  between  the  Time  of  their  Dissolution 
and  the  General  Resurrection.  London,  1745, 
80. 

Also  appended  to  his  Christian  Plan,  2d  ed.,  Lon- 
don, 1755,  80. 

2549.  Sclxriftmassiger  Unterricht  vom 
Aufentbalt  der  abgescbiedenen  Seelen.  Niirn- 
berg,  1745,  8o.  pp.  48. 

2550.  Schubert,  Job.  Ernst.  Von  dem  Zeit- 
vertreib  der  Seelen  nach  dem  Tode.  Jena, 
174G,  40.  2  gr. 

2551.  Zelbicli,  Carl  Ileinr.  De  Statu  Animae 
Christi  a  Corpore  separatae  illiusque  Praero- 
gativis    Comnientatio    ...    .     Witembergae, 

1746,  40.  pp.  84  +. 

2552.  Scliiibert,  Job.  Ernst.  Von  dem  Ver- 
langen  der  abgescbiedenen  Seelen,  bey  den 
hinterlassenen  Leidtragenden  zu  seyn.    Jena, 

1747,  40.  2  gr. 

2552a.  Weeks,  John.  A  Discourse  on  the 
State  of  Souls,  between  Death  and  Judg- 
ment. . . .    London,  1749,  8o.  ff.  3,  pp.  55.     G. 

2553.  Regis,  Balthasar.  Of  the  Intermediate 
State  between  Death  and  the  Resurrection ; 
on  2  Pet.  ii.  9.    London  ?  1751,  8o. 

2554.  Conjectures  philosophiques  sur  le 
sejour  des  ames  des  decedes.  FrancfOrt, 
1752,  80.  pp.  24. 

2555.  Plitt,  Job.  Jac.  Vernunft-  und  schrift- 
massige  Gedanken  iiber  diejenigen  Menschen, 
welcbe  bald  nach  ihrem  Tode  wieder  aufge- 
weckt,  und  grostentbeils  zweimal  gestorben 
sind.     Marburg,  1752,  8o.  pp.  104. 

2556.  Babrdt,  Joh.  Friedr.  Dissertatio  de 
Medii  Animarum  post  Mortem  Status  fig- 
mento,  ad  1.  Cor.  iii.  12-15.-  Lipsiae,  1755, 
4o.  pp.  16. 

2557.  Goddard,  Peter  Stephen.  The  Inter- 
mediate State ;  a  Sermon  on  Luke  xxiii.  43. 
London,  1756,  8o. 

2558.  Peckard,  Peter.  Observations  on  the 
Doctrine  of  an  Intermediate  State  between 
Death  and  the  Resurrection :  with  some  Re- 
marks on  the  Rev.  Mr.  Goddard's  Sermon  on 
that  Subject.  ...     London,  1756,  8o. pp.  64.  H. 

2559.  Remarlcs  upon  a  late  Treatise  relating 
to  the  Intermediate  State ;  or  the  Happiness 
of  Righteous  Souls  immediately  after  Death, 
fully  proved.    London,  1756,  8o.  Gd. 

Ascribed  by  Home  to   "  Dr.  Booth."     Comp.  No. 
2567. 

2560.  [Blaclcbiiriie,  Francis].  No  Proof  in 
the  Scriptures  of  an  Intermediate  State  of 
Happiness  or  Misery  between  Death  and  the 


Resurrection.  In  Answer  to  Mr.  Goddard's 
Sermon  ...  .  To  which  are  added,  Remarks 
on  a  Letter  in  the  Gentleman's  Magazine  for 
April,  1756,  and  on  a  Paragraph  in  a  Sermon 
of  Archbishop  Tillotson.  With  a  Postscript, 
in  Answer  to  some  Remarks  upon  a  late  Trea- 
tise relating  to  the  Intermediate  State,  &c. 
London,  1756,  8o.  pp.  74.  //. 
Also  in  his  Works,  Vol.  II.    IT. 

2561.  Biicbner,  Gottfr.  Von  den  zweimal 
verstorbenen,  und  von  dem  Ort,  wo  sich  deren 
Seelen  in  der  Zwischenzeit  von  dem  Tage 
ibres  Todes  bis  zu  deren  Wiedererweckung 
zu  diesem  Leben  aufgehalten,  nach  der  Schrift 
und  Vernunft.    Jena,  1756,  4o.  pp.  190. 

2562.  Steffe,  John.  Five  Letters  .. .  .  Lon- 
don, 1757,  8o.  pp.  127. 

Letters  I.  and  II.  are  on  the  Intermediate  State. 

2563.  Da^vrsoii,  Benjamin.  Two  Tracts  re- 
lating to  the  Doctrine  of  an  Intermediate 

State,  being  Remarks  on  Mr.  Stefie's  Letter 
concerning  the  State  of  the  Soul  after  Death, 
and  bis  Brief  Defence  of  the  Same.  (Ap- 
pended to  bis  Illustration  of  Several  Texts 
of  Scripture,  1765,  8o,  pp.  237-299.)    H. 

Originally  publ.  in  the  Monthly  Rev.  for  May,  1757, 

XVI.  402-411,  and  the  Grand  Magazine  for  April, 

1758. 

2564.  Morton,  Thomas,  D.D.,  Rector  of  Bas- 
singham.  Queries,  addressed  to  the  Rev.  Dr. 
Law;  relative  to  what  he  has  advanced  on 
the  Soul  of  Man,  and  a  Separate  State :  with 
a  Few  ^Remarks  on  the  Rev.  Mr.  Peckard's 
Observations  on  the  Doctrine  of  an  Inter- 
mediate State.    Lincoln,  1757,  8o.  Is. 

2565.  Peclcard,  Peter.  Farther  Observations 
on  the  Doctrine  of  an  Intermediate  State,  in 
Answer  to  the  Rev.  Dr.  Morton's  Queries.  . . . 
London,  1757,  8o.  pp.  73.    H. 

2566.  Steffe,  John.  Two  Letters  on  the  In- 
termediate State;  containing  Letter  I.  A 
Candid  View  of  the  Appendix  written  by 
Edmund  Law  ...  .  Letter  II  A  Brief  De- 
fence of  the  First  of  the  Five  Letters  on  the 
Intermediate  State,  &c.  . . .  London,  1758, 
80.  pp.  84  +.     G. 

2567.  Discourse  (A)  upon  the  Intermediate 
State.  Shewing  that  all  Righteous  Souls  . . . 
are  immediately,  upon  putting  off  their 
Bodies,  with  Christ  in  Joy  and  Felicity.  ... 
London,  1760  [1759?],  8o.  pp.  24. 

Ascribed  by  Home  to  ■'  Dr.   Booth."    Comp.  No. 
2559. 

2568.  Scbubert,  Joh.  Ernst.  De  Visione  Dei 
ante  Resurrectionem  Carnis.  Helmst.  1769, 
40.  (2sh.) 

2568a.  Pontoppidan,  Erik,  the  younger, 
1762.     See  No.  2191,  etc. 

2669.  Tscheggey,  Siegmund.  Versuch  einer 
Betrachtung  iiber  den  Zustand  der  Seelen 
nach  dem  Tode  des  Leibes  bis  zur  allgemeinen 
Auferstehung.    Freystadt,  1763,  4o.  pp.  90. 

2570.  CbappeloTT,  Leonard.  Two  Sermons 
concerning  the  State  of  the  Soul  on  it's  Im- 
mediate Separation  from  the  Body.  Written 
by  Bishop  Bull.  Togetlier  with  some  Extracts 
relating  to  the  same  Subject,  taken  from 
Writers  of  distinguished  Note  a;nd  Character. 
With  a  Preface.  . . .  Cambridge,  1765,  8o.  pp. 
xi.,  120.    H. 

2571.  Mesterton,  Carl.  De  Anima  humana 
separata  a  Corpore.  {Re.sp.  Joh.  R.  Reinholm.] 
Aboae,  1766,  4o.  (1  sh.) 

2572.  Toperzer,  Joh.  Von  dem  Zustande 
der  abgescbiedenen  Seelen  vor  dor  Auferste- 
hung der  Todten,  nach  den  Griinden  der  Ver- 
nunft und  der  gottlichen  Offenbarung.  Leip- 
zig, 1766,  80.  pp.  180. 

2573.  Jones,   William,   of  Nayland.    Three 

789 


2574 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


2587 


Dissertations  on  Life  and  Death  . . .  with  an 
Appendix  on  the  Intermediate  State  ...  . 
London,  1771,  8o.  Is.  6d. 

Also  in  his  Works,  London,  1801,  8",  Vol.  III. 

2574.  Gedanken  von  dem  Zwischenstande 
des  Menscben  nach  dem  Tode.  Langensalza, 
1772. 

2575.  Essay  on  the  Intermediate  State  of  Ex- 
istence ...    .    London,  1777,  S".  6d. 

257C.  Bateman,  Thomas.  The  Intermediate 
State  of  tlie  Soul;  a  Sermon  on  Luke  xxiii. 
42,43.    London?  1780,8°. 

2577.  Serious  Enquiry  (A)  into  the  Nature, 
State,  and  Subsistence  of  the  Human  Soul, 
immediately  after  the  Death  of  the  Body 
...  .  By  the  Author  of  the  Evening  Confer- 
ence between  Christ  and  Nicodemus.  Lon- 
don, 1783,  80.  id. 

2578.  Jung,  called  Stilling,  Job.  Heinr. 
Siegesgescbichte  dercbristlicben  lleligion  und 
eine  gemeinniltzige  Erklarung  der  Offenba- 
rung  Johannis.  Neue  Ausg.,  mit  Nachtrag 
und  Register.  Nurnberg,  (1799,  und  Nach- 
trag, 1805,)  1822,  So.  2  th.  16  gr. 

In  this  work  Stilling  maintains  "  that  the  soul  after 
death  and  until  the  resurrection  is  floating  above  her 
body,  and  is  in  a  manner  magnetically  attracted  to 
the  same.  But  should  the  purts  of  the  body  be  in 
different  places,  the  soul  follows  the  bud  of  resurrec- 
tion, which  is  indestructible  by  any  power  of  nature." 

2578».  Roux,  J,  M.  Sermons  sur  I'etat  inter- 
mediaire  entre  la  mort  et  la  bienheureuse  re- 
surrection; auxquels  on  a  joint  un  discours 
sur  cette  question  :  si  les  bienheureux  recon- 
nottront  dans  le  ciel  ceux  avec  lesquels  ils 
converserent  sur  la  terre.  Amsterdam,  1803, 
80.    BL. 

A  Dutch  translation,  {hid.  1804,  8". 

2578'>.  Meyer,  Joh.  Friedr.  von.  Hades. 
1810.     See  No.  4676. 

2578«.  Willigen,  P.  van  der.  Verhande- 
ling,  behelzende  naauwkeurig  onderzoek  naar 
de  leere  des  Bijbels,  aangaande  den  staat  der 
ziele  tusschen  den  dood  en  de  wederopstand- 
ing  der  ligchamen,  bekroond  met  den  gouden 
Eereprijs  van  bet  Haagsche  genootschap  tot 
verdediging  van  de  Christelijke  godsdienst. 
2e  druk.    Tiel,  (s'Hage,  1811,)  1841,  8°.  Jl.  1.20. 

2578d.  Hobart,  John  Henry,  Bp.  The  State 
of  the  Departed.  An  Address  delivered  at 
the  Funeral  of  the  Rt.  Rev.  Benjamin  Moore, 
D.D.  . . .  March  1, 1810  . . .  and  a  Dissertation 
on  the  same  Subject  ...  .  New  York,  (3d 
ed.,  1825,  80 ;  4th  ed.,  1846,)  1857, 12o.  pp.  94. 

2578e.  [Polwliele,  Richard].  Essay  on  the 
Evidence  from  Scripture  that  the  Soul,  im- 
mediately after  the  Death  of  the  Body,  is  not 
in  a  State  of  Sleep  or  Insensibility;  but  of 
Happiness  or  Misery ;  and  on  the  Moral  Uses 
of  that  Doctrine.  [Signed  "  Eusebius  Devoni- 
ensis."]  (Classical  Journ.  for  Sept.  and  Dec. 
1820;  XXIL  141-155,  261-276.)    H. 

The  Catalogue  of  the  Library  Company  of  Phila- 
delphia represents  the  second  edition  of  this  Essay 
as  published  under  Polwhele's  name  in  London, 
1819  [misprint  for  1829  7],  8". 

2578f.  Balfour,  Walter.  Three  Essays,  etc. 
See  No.  3383. 

2578s.  Huntingford,  Thomas.  Testimonies 
in  Proof  of  the  Separate  Existence  of  the 
Soul  in  a  State  of  Self-Consciousness  between 
Death  and  the  Resurrection.  . . .  Accedit 
Johannis  Calvini  ^vyoTravvvxi-o-'  London, 
1829,  80.  pp.  500  +.    A.,  F. 

For  the  most  part,  a  collection  of  extracts  from  the 
■writings  of  divines  of  the  Church  of  England  on  this 
subject. 

257811.  Riclcetts,  Frederick.     Considerations 
on  the  Condition  of  the  Soul  in  the  Interme- 
diate State  between  Death  and  the  Resurrec- 
tion.   London,  1831,  So.    BL. 
790 


2579.  [Copland,  Alexander].  Mortal  Life; 
and  the  State  of  the  Soul  after  Death ;  con- 
formable to  Divine  Revelation,  as  interpreted 
by  the  Ablest  Commentators,  and  consistent 
with  the  Discoveries  of  Science.  By  a  Pro- 
testant Layman.  ...  Loudon,  1883,  So,  pp. 
iii.,  572.    D.,  G. 

2579».  Hopfner,  Ernst  Friedr.  Ueber  das 
Schicksal  der  Seele  unmittelbar  nach  dem 
Tode  des  Leibes.     Leipzig,  1833,  8o.  (1^  sh.) 

2579i>.  Wiedenfeld,  Karl  Wilh.  Der  un- 
mittelbare  Zustaud  des  Menscben  nach  dem 
Tode.  {Annalen  der  gesammlen  Theol.  der 
christl.  Kirche,  1834,  IV.  45-75  ) 

"  Maintains  that  the  New  Testament  teaches  an 
intermediate  state."— Bretsch. 

2579«.  Beckers,  Hubert.  Mittheilungen  aua 
den  merkwiirdigsten  Schriften  der  verflosse- 
nen  Jahrhunderte  liber  den  Zustand  der  Seele 
nach  dem  Tode.  ...  2  Ilefte.  Augsburg, 
1835-30,80.    r. 

Contents.  Heft  I.  Zur  Geschichte  der  Literatur 
fiber  die  Lehre  vou  dem  Zustaiide  der  Seele  niich 
dem  Tode.  Von  Dr.  Val.  Ernst  Loseher.  pp.  1-19. 
—  Aus  Dr.  Joh.  Meisner's  Abhuudlung  von  dem 
Mittelstande  der  abgeschiedenen  Seelen.  pp.  21-170. 
— Aus  dem  Riimischen  Katechisnius:  fiber  die  Aufer- 
stehung  und  das  ewige  Leben.  pp.  171-204.  —  Aus 
Leibnltzens  System  der  Theologie :  fiber  die  letzten 
Dinge,  oder  das  zukunt'tige  Leben.  pp.  205-215.  Ij 
Heft  II.  Aus  Dr.  Joh.  Meisner's  Abhandlung  von 
der  Seligkeit  und  Unseligkeit  der  mit  ihren  Leibern 
noch  nioht  vereinigten  Seelen.  pp.  3-46. —  Aus  Dr. 
V.  E.  Loscher's  Abhandlung  von  dem  Zustaude 
der  stbgeschiedenen  Seelen  bis  zum  jungsten  Gericht. 
(With  many  notes  by  Beckers.)  pp.  47-/03. 

A  large  part  of  the  contents  of  these  two  volumes 
is  taken  from  Loscher's  Auserleseiie  Sammlung,  etc., 
publ.  in  1735.     See  No.  2542. 

2580.  R.,  A.  Tankar  om  Hades,  eller  Mennis- 
kans  profningstillstAnd  efter  doden  af  A.  R. 
Christianstad,  1837,  So. 

25S0».  Sher-wood,  Reuben.  The  Interme- 
diate State. —  A  Sermon  ...  .  Poughkeepsie, 
1838, 120.  pp.  60.     G. 

2580i>.  Rittelmeyer, .  Essai  sur  la  doc- 
trine des  ames  apres  la  mort.  Strasbourg, 
1840. 

2581.  Crovett,  Bev.  R.,  Jr.  A  Treatise  on 
Hades,  or  the  Place  of  Departed  Spirits. 
Published  by  the  Edinburgh  Association  for 
Promoting  the  Study  of  the  Prophetic  Scrip- 
tures. Edinburgh,  n.d.  [184—.?],  16o.  pp.  93. 
U. 

2581>.  AVliytt,  James.  Disembodied  Spirits ; 
their  State  between  Death  and  the  Resurrec- 
•  tion.    London,  1840,  So.    BL. 

2582.  Pond,  Enoch.  The  Intermediate  Place. 
(American  Bibl.  Repos.  for  April,  1841;  2d 
Ser.,  V.  464-478.)    H. 

In  opposition  to  the  doctrine. 

2583.  Gre^^v,  Henry.  The  Intermediate  State. 
Philadelphia,  1844, 12o.  pp.  24. 

2583a.  Robinson,  W.  The  Invisible  World ; 
or  the  State  of  Departed  Spirits  between 
Death  and  the  Resurrection.  A  Poem  iu 
Eight  Books,  with  an  Appendix.  . . .  Cal- 
cutta, 1844,  So.  j)p.  viii.,  409.     G. 

"A  cumbrous  mass  of  unreadable  prosaic  verse." — 
Calcutta  Mevieto. 

2584.  Cappadoce,  A.  Gedachten  over  den 
toestand  der  zielen  in  den  staat  der  afgeschei- 
denheid  tusschen  deii  dood  en  de  opstanding. 
's  Hage,  1845,  So.  Jl.  0.45. 

2585.  Miller,  Bev.  John.  Things  after  Death : 
Three  Chapters  on  the  Intermediate  State, 
with  . . .  Hints  for  Epitaphs  ...  .  2d  Ed. 
London,  (1847,)  1854,  16o  ?  pp.  150. 

2586.  Separate  State  (On  the).  (Kitto's  Journ. 
of  Sac.  Lit.  for  Jan.  1850;  V.  82-95.)     B. 

2587.  Young,  Alex.  The  State  of  the  De- 
parted, and  the  Time  of  the  Reward  of  Glory. 
Glasgow,  1851, 12o.  pp.  132. 


2588 


SECT.  Ill,    C.  2,  — CHRISTIAN  DOCTRINE.— iiir^p  of  the  soul. 


2619 


2588.  Brown,  Prof.  John,  D.D.  The  Dead 
in  Christ;  their  State,  Present  and  Future 
...  .  2d  Ed.  Edinburgh,  (1S52,)  1857,  IS". 
pp.  172.— Reprinted,  New  York,  1856,  12"  or 
180. 

Maintains  the  doctrine  of  an  intermediate  state. 

2589.  Hades  and  the  Resurrection;  or,  A 
Voice  to  the  Church  of  Jesus  Christ.  London, 
1852,120.  7s.  6d. 

2590.  J.,  W.  H.  Hades  and  Heaven.  (Kitto's 
Journ.  of  Sac.  Lit.  for  Oct.  1852 ;  N.  S.  III. 
35-60.    Comp.  pp.  483-495.)    D. 

2591.  liiitkemuller,  (L.)  Paul  (W.).  TJnser 
Zustand  von  dem  Tode  bis  zur  Auferstcliung. 
. . .  Ein  Fragepuukt  zwischen  der  protestan- 
tischen  und  katholischen  Kirche.  Leipzig, 
1852,  80.  pp.  XX.,  193. 

2592.  Place  (The) of  Departed  Spirits.  (CJiurch 
Rev.  for  July,  1852 ;  V.  232-252.)    BA. 

2593.  Maywalilen,  Val.  Ulrich.  Dor  Tod, 
das  Todtenieich  und  der  Zustand  der  von  hier 
abgeschiedeneu  Seelen.  Dargestellt  aus  dem 
"VVorte  Gottes.  Berlin,  1854,  8o.  pp.  xiv.,  215. 
D. 

2594.  The  Intermediate  State,  and  Christ 

among  the  Dead  ...  .  Translated  from  the 
German  by  the  Rev.  James  Frederick  Schon. 
London,  1856, 12o.  pp.  184. 

2595.  Blaltemaii,  Phineas.  The  State  of 
the  Soul  between  Death  and  the  Resurrec- 
tion. . . .    New  York,  1855, 12o  or  18o.  pp.  114. 

2596.  [Phillips,  Dan.  William].  The  Inter- 
mediate State.  {Christian  Rev.  for  July, 
1855  ;  XX.  381-409.)    BA. 

2597.  Griffin,  Nathaniel  Ilerrick.  Place  and 
Condition  of  the  Departed.  {Biblioth.  Sacra 
for  Jan.  1850;  XIII.  153-172.)    H. 

2697».  Montagn,  George,  6th  Duke  of  Man- 
chester. The  Intermediate  State,  by  the  late 
Duke  of  Manchester.    London,  1856,  8°. 

2598.  "Walker,  George  J.  The  Ministry  of 
Angels:  the  Separate  State;  the  Book  of 
Esther ;  Biblical  Studies.  London,  1859, 18o. 
pp.  212. 

2599.  M'Cansland,  John  Conyngham. 
Truths  for  the  Times.  No.  I.  On  the  Inter- 
mediate State.    Dublin,  1800, 12o.  pp.  110. 

2599».  Intermediate  State  (The).  {Presby- 
terian Quar.  Rev.  for  Oct.  1801;  X.  241-252.) 
H. 

2.  Sleep  of  the  Soul. 

Note.  —  See  also  the  preceding  subdivision,  and  the 
Index  of  Subjects. 

2600.  Calvin,  Joan.  Psychopannychia,  qna 
refellitur  quorundam  Imperitorum  Error, 
qui  Animas  iK>st  Mortem  usque  ad  Ultimum 
Judicium  dormire  putant  ...  .  Aureliae, 
1534.  — Also  Basileae,  1536;  Argentorati, 
1545,  80,  ff.  54,  and  1558,  So. 

Also  in  his  Tractatua  Theologici,  Amst.  1657,  fol. ; 
0pp.  VIII.  335-355.  (If.)  A  French  translation, 
Orleans,  1534;  English,  London,  John  Daye,  15«1,  8o, 
with  the  title,  "A  Treatise  of  the  Immortality  of  the 
Soule,"  etc. 

2601.  lintz,  or  Lnz,  Renhardus,  Erythropo- 
litanus.  Confutatio  eorum,  qui  Animas  Mor- 
tuorum  dormire  asserunt.    Basileae,  1500,  4o. 

Also  in  the  Orthodoxographa  of  J.  J.  Grynaeus, 
1569,  fol.,  II.  1718-1729  (B.),  with  the  title:  —  '•  Som- 
nvs  Christianorvm  . . .  nee  non  succincta  Declara- 
tio,  de  communi  omnium  Homiaum  in  Nouissimo  Die 
Resurrectione." 

2602.  More,  Henry.  That  the  Soul  doth  not 
sleep  after  Death.  (In  his  Explanation  of  the 
Grand  Mystery  of  Godlimss,  1000,  fol., 
Book  I.  Ch.  vi.-x.) 


2603.  Faust,  Jac,  De  Psychopannychia.  Ar- 
gent. 1003,  40. 

2604.  Private  Letter  (A)  of  Satisfaction  to  a 
Friend  concerning  the  Sleep  of  the  Soul,  the 
State  of  the  Soul  after  Death  till  the  Resur- 
rection, . . .  Prayer  for  departed  Souls  whether 
Lawful  or  not  . . .    .    n.p.  1007,  8o.    BM. 

2605.  Pfaff,  Christoph  Matthaus.  Dissertatio 
de  Somno  Animarum  post  Mortem,  contra 
Dormitautios.    Tubingse,  1719,  4o.  pp.  16. 

2605«.  [Watts,  Isaac].  An  Essay  toward  the 
Proof  of  a  Separate  State.  1732,  See  No. 
2541. 

2606.  Fincke,  Daniel.  De  Somno  Animonim 
e  Scholis  Christianorum  exterminando.  Halse, 
1T40,  40.  (4  sh.) 

2607.  Heyn,  Joh.  Sendschreiben  an  Herrn 
Doctor  . . .  Baumgarten,  worinne  . . .  Doctor 
Isaac  Watts  Meynuugen  vom  Schlaf  der  ab- 
geschiedeneu Seelen  bescheiden  gepriifet  sind 
...  .  Frankfurt,  1740,  8°.  pp.  181.  —  2e  Aufl., 
Halle,  1749,  So. 

See  Herrich,  Sylloge,  etc.  pp.  87,  88;  Kraft's  i^Tewe 
Theol.  Bibl.,  I.  8a5-«78.    H. 

2608.  Sclinbert,  Joh.  Ernst.  Vom  Schlaf 
der  Seele  uach  dem  Tode.  Jena,  1740,  4o. 
(4  sh.) 

2609.  [Bielcfee,  or  Bielke,  Joh.  Achat 
Felix  J.  Die  wachenden  Seelen  derer  mit 
ihren  Vatern  Entschlafeuen,  nach  Einleitung 
des  Ileynischen  Sendschreibens  an  . . .  Baum- 
garten in  Halle  vom  Seelenschlaf  ... 
Frankfurt  und  Leipzig,  1747,  8o.  pp.  104. 

2810.  Seidel,  Christoph  Tim.  Sendschreiben 
an  einige  gute  Freuude  vom  Seelenschlafe. 
Ilelmst.  1747,  8o.  pp.  39. 

2611.  Simonetti,  Christian  Ernst.  Gedanken 
tiber  die  Lehren  von  der  Unsterblichkeit  und 
dem  Schlafe  der  Seelen.  2  Theile.  2^  Aufl. 
(Berlin,  1747,)  Frankfurt  an  der  Oder,  1751, 
So.  pp.  176,  208. 

In  opposition  to  Heyn.    See  Kraft's  Neue  Theol. 
Bibl,  1747,  II.  138-146,  and  1748,  111.  '26-33.    H. 

2612.  "Winter, , preacher  at  Birhenwerder. 

Aufgeweckter  Hypuopsychit.     Berlin,  1747. 

2613.  Baumgarten,  Siegm.  Jac.  Beaut-^ 
wortung  des  Sendschreibens  J.  Ileyns  vom 
Schlafe  der  abgeschiedeneu  Seelen.  Halle, 
1748,  40. 

Also  in  his  Theol.  Bedenken,  Samml.  "VTI.  Halle, 
1748,  pp.  271-656. 

2614.  Schubert,  Joh.  Ernst.  De  gi-avi  Er- 
rore  eorum  qui  Animas  Defunctorum  Sensuum 
expertes  obdormire  statuunt.  Helmst.  1751, 
40.  2gr. 

2615.  [Du  Rosey,  ].    Abhandlung  vom 

Schlafe  der  Seelen  nach  dem  Tode,  als  eine 
Widerlegung  der  tlber  diese  Materie  abgefass- 
ten  Schrift  des  Abts  Seidels.  Halberstadt, 
1754,  80.  pp.  206. 

2616.  Seidel,  Christoph  Tim.  ...  Vertheidi- 
gung  seines  Sendschreibens  vom  Seelenschlafe, 
gegen  die  Widerlegung  einCs  Ungenannteu. 
Halle,  1754,  80.  pp.  160. 

2617.  Duplicschrift  liber  die  gute  Sache 
von  dem  Zustaude  der  Seelen  nach  dem  Tode, 
als  einer  Beantwortung  [of  Seidel's  Vertheidi- 
gung  seines  Sendschreibens,  etc.]  ...  .  Frank- 
furth  und  Leipzig,  1755,  80.  pp.  381. 

2618.  K.  Schreiben  an  den  ungenannten  Ver- 
fasser  der  Abhandlung  vom  Schlafe  der  S«ele 
nach  dem  Tode,  welches  in  diesem  Jahre  als 
eine  Widerlegung  des  Herrn  Abts  Seidels  zu 
Halberstadt  herausgekommen,  von  K.  Frank- 
furt und  Leipzig,  1754,  80.  pp.  35. 

See  Krafi's  Neue  Theol.  Bibl.,  1755,  X.  926-930.    H. 

2619.  [Du  Rosey, ].    Von  dem  Zustande 

der  Seelen  nach  dem  Tode,  als  eine  Antwort 

791 


2620 


CLASS  III.— DESTINY  OP  THE  SOUL. 


2643 


auf  die  Einwiirfe  eines  Ungenannten  in  dem 
Tractat:  Scbreiben  an  den  ungenannten  Ver- 
fasser  ...    .     Halberstadt,  1755,  S".  pp.  128. 

2620.  K.  Zweites  Scbreiben  an  den  ungenann- 
ten Verfasser  der  Abbandlung  vom  Scblafe 
der  Seele  nacb  dem  Tode,  von  K.  Frankfurt 
und  Leipzig,  1755,  8o.  pp.  79. 

2620*.  Abtiandlung  von  dem  Schlafe  der 
Seele  nacb  dem  Tode,  als  Widerlegung  des 
Abts  Seidel's  Einwiirfe  vom  Seelenschlafe. 
2  Stiicke.   Frankfurt  am  Mayn,  1755,  8o.  6  gr. 

2621.  R.  Dass  Lutber  die  Lehre  vom  Seelen- 
scblaf  geglaubet  babe,  in  einem  Sendscbrei- 
ben  an  den  ungenannten  Hrn.  Verfasser  der 
Abbandlung  vom  Scblafe  der  Seelen  nacb 
dem  Tode,  welcbe  zu  Halberstadt  herausge- 
kommen,  unwiedersprechlich  erwiesen  von  R. 
Frankfurt  und  Leipzig,  1755,  8o.  pp.  32. 

2622.  Beweis,  dass  die  Seelen  nacb  dem  Tode 
weder  scblafen,  noch  wacben.  Halle,  1755, 
8o.  pp.  16. 

2623.  Venzky,  Georg.  Die  Gescbichte  des 
Menscben  in  seinem  Zwischenzustande,  vom 
Tode  an  bis  zu  seiner  Auferstehung,  . . .  nebst 
der  Widerlegung  der  Seelenscblafer  ... 
Rostock  und  Wismar,  1755,  8o.  pp.  496  +. 
(32  sb.) 

See  Kraffs  Neue  Theol.  Bill.,  1756,  XI.  616-622. 
{JB.)  Also  without  the  name  of  the  auihor,  under 
the  title : —  "  Geschichte  des  Menschen  bis  zu  seiner 
Auferstehung,"  Biitzow  und  Wismar,  1762. 

2624.  [Herbst,  Nic.  Friedr.].  Vernunft-  und 
echriftniassigo  Annierkungen  liber  die  gegen- 
eeitigen  Grimde  fiir  und  wider  den  Seelen- 
schlaf,  welcbe  tbeils  in  dem  Sendscbreibeu 
des  Herrn  Abt  Seidel's,  tbeils  in  der  ihm 
entgegengesetzten  Abbandlung  eines  Unge- 
nannten entbalten  sind.  Lemgo,  175tt,  8<». 
pp.  333. 

2625.  Miiller,  Job.  Steph.  Die  Unschuld 
Lutbers  in  der  Lehre  von  dem  Zustande  der 
Seele  nacb  dem  Tode,  wider  die  Bescbuldi- 
gung,  als  ob  derselbe  ein  Seelenscblafer  gewe- 
sen  sey,  gerettet.    Jena,  1757, 4°.  pp.  39. 

See  No.  2621. 

2626.  Dass  Lutber  die  Lehre  vom  Seelen- 
schlafe nie  geglaubt  babe,  welter  und  mit  den 
Btarksten  Grllnden  erwiesen.  Jena,  1759,  4». 
pp.  54. 

In  answer  to  a  Letter  publ.  in  the  Neue  Erweiterun- 
gen  der  Erkenntniss,  etc.  (Leipz.),  St.  iii.—Herrich. 

2627.  Bastliolm,  Christian.  Disputatio  de 
ij/yxonavvvx^a-    Part.  I.-III.    Havniae,  1762- 

2628.  Verswcli  eines  Beweises,  dass  die  Seele 
des  Menscben  nacb  der  Trennung  vom  Leibe 
nicht  scblafe,  sondern  sich  bewusst  sey,  aus 
Gottes  Wort  und  geistlichen  Erfahrungen 
wahrer  Christen  gefuhrt.  Halle,  1775,  8°. 
pp.  62. 

i2629.  Observations  on  1st.  The  Chronology 
of  Scripture.  ...  3d.  The  Evidence  which 
Reason  ...  affords  us  with  respect  to  the 
Nature  ...  of  the  Soul  of  Man.  4th.  Argu- 
ments in  Support  of  the  Opinion,  that  the 
Soul  is  Inactive  and  Unconscious  from  Death 
to  the  Resurrection,  derived  from  Scripture. 
New- York,  1795,  8o.  pp.  141.  G. 
2630.  Kenrick,  Timothy.  Discourses  ...  , 
2  vol.  London,  1805,  So. 

Sermons  ii.-iv.  (I.  21-79)  are  on  the  state  of  the 
4lead.  The  author  maintains  that  the  soul  dies  with 
the  body,  and  is  restored  to  life  at  the  resurrection. 

2630a.  "Woodward,  John.  A  Short  Exposi- 
tion of  the  Creed :  the  Question  considered. 
Is  Death  a  Temporary  Sleep  ?  London,  1834, 
80.    BL. 

^631.  Pearce,  John  H.    An  Attempt  to  an- 
swer the  Question,  Has  Man  a  Conscious  State 
792 


of  Existence  after  Death,  and  previous  to  the 
Resurrection?  Fayetteville  [N.  C],  1844, 
pp.8. 

Maintains  the  sleep  of  the  soul.  "  Incoherent  and 
confused." — Bibl.  Repert. 

2632.  Ham,  J.  Panton.  The  Generations 
Gathered  and  Gathering;  or,  The  Scripture 
Doctrine. concerning  Man  in  Death.  London, 
1850,  120.  pp.  158. 

Maintains  that  man  has  no  conscious  existence  be- 
tween death  and  the  resurrection.  Reprinted  in  the 
Bible  Examiner  for  May  and  June,  1852    "VII.  65-96. 

2633.  Porter,  James.  The  Condition  of  the 
Dead.  (Methodist  Quar.  Rev.  for  Jan.  1850: 
XXXII.  113-124.)    H. 

Against  the  sleep  of  the  soul. 

2634.  Heaven,  Hell,  Hades;  or  Sleep  of  the 
Soul.  (Kitto's  Journ.  of  Sac.  Lit.  for  April, 
1853;  N.S.  IV.  56-79.   Comp.  pp.  413-432.)  D. 

Maintains  the  sleep  of  the  soul. 

2635.  Webb,  C.  The  Sensibility  of  Separate 
Souls  considered.  London,  1863,  12°.  pp.  xi., 
192.     G. 

2636.  Connelly,  i?eu.  Thomas  P.,  and  Field, 
Hev.  Nathaniel,  31. D.  A  Debate  on  the  State 
of  the  Dead  ...  .  Held  ...  in  the  Vicinity 
of  Indianapolis,  in  the  Summer  of  1852.  . . . 
Revised  by  the  Parties.  Louisville,  1854, 12". 
pp.  308. 

Dr.  Field  maintains  the  unconsciousness  of  the 
dead  in  the  interval  between  death  and  the  resurrec- 
tion. 

3.  Descent  of  Christ  into  Hades ;  Limbo. 

Note.  —  This  subject  belongs  principally  to  Ciiris- 
tology,  and  the  following  titles  are  only  a  selection 
from  the  copious  and  unprofitable  literature  re- 
lating to  it. 

2637.  Dietelmalr,  Job.  Augustin.  Historia 
Dogmatis  de  Descensu  Christi  ad  Inferos  Lite- 
raria:  cum  Praefatione  Job.  Baltb.  Bern- 
holdi.  Norimbergae,  1741,  80.  (16  sb.)— Ed. 
2da,  emcndatior  et  auctior.  Altorfii,  1762,  8°. 

See  Xova  Acta  Erud.,  SuppL,  VII.  321-328,  and 
Emestis  Neue  Theol.  Bibl.,  1762,  III.  694-714.    B. 

2638.  Semler,  Job.  Salom.  De  vario  et  im- 
parl Veterum  Studio  in  recolenda  Historia 
Descensus  Christi  ad  Inferos.  [Progr.]  Hal. 
1775,  40. 

2639.  Volborth,  Joh.  Carl.  Epistola  pasto- 
ralis,  qua  quantum  Error  Apollinaris  con- 
tulerit,  ut  Dogma  de  Descensu  ad  Inferos 
Symbolis  Fidei  insereretur,  paucis  declaratur. 
Brunsvigse,  1795, 8°.  pp.  8. 

2640.  Clawsen,  Joh.  Dogmatis  de  Descensu 
Christi  ad  Inferos  Historiam  biblicam  atque 
ecclesiasticani  composuit,  variisque  Observa- 
tionibus  critico-pbilologicis  illustravit  ...  . 
Hafniae,  1801,  80.  pp.  87. 

2641.  Waage,  Georg  Holger.  De  Aetate  Ar- 
ticuli,  quo  in  Symbolo  Apostolico  traditur  Jesu 
Christi  ad  Inferos  Descensus.  ...  Hauniae, 
1836,  80.  pp.  174. 

Reviewed  by  K.  W.  KolthofT  in  the  Jahrh.  f.  wis*. 
Kritik  for  July,  1837,  coll.  108-112.     H. 

2642.  [Ballon,  Hosea,  2d].  Historical  Sketch 
of  Interpretations  of  1  Pet.  iii.  18-20,  and  iv. 
6.  (Universalist  Quar.  for  April,  1853;  X. 
221-248.)     H. 

2643.  Hnidekoper,  Frederic.  The  Belief 
of  the  First  Three  Centuries  concerning 
Christ's  Mission  to  the  Underworld.  Boston, 
1854, 120.  pp.  xii.,  187.    H. 

A  work  of  original  and  careful  research.  A  small 
edition  was  privately  printed  at  Meadville,  Pa.,  1853, 
8".    ff. 

On  the  history  and  literature  of  this  sub- 
ject, see,  further,  Bretschneider,  System. 
Entwickelung,  etc.   pp.  598-600,   and  below, 


2644        SPrCT.  III.    C.  3.  — CnmSTlA^  ■DOCrniST:.  —  i>Ej<c.  or  CHRIST  TO  HADES.       2662 


No.  2667*  Pearson;  2C73,  Niemann; 
2679a,  King;  2680,  Ittig;  2690,  Unger ; 
2696,  Pott;  2697,  Hone;  2698,  K.duig$ 
2706,  Glider ;  and  2709,  Korber. 


2644.  Nicodemus.  Evangelii  Nicodemi  Pars 
II.  sive  Descensus  Christ!  ad  Inferos.  Gr. 
(In  Tischendorf  s  Evangelia  Apocrypha,  Lips. 
1853,  80,  pp.  300-311.)  H.  —  A\so  in  Latin,  in 
two  differont  forms,  ibid.  pp.  368-410. 

Forming  cc.  17-27  of  the  Gospel  of  Nicodemus  as 
edited   by  Thilo,  Cod.  Apocr.  Nov.  Test..  I.  66«-786, 
whose  notes  are  valuable.    It  may  be  found  in  Eng- 
lish in  Jones  on  the  Canon,  Vol.  II.,  and  iu  Hone  s 
Apocryphal  New  Test.  (Loudon,.  1820;  2d  e<l.  1821,  8°). 
ot  which  severa!  eiis.  have  beenpubl.  in  this  country. 
This  legend,  as  Mr.  Norton  remarks  {Genuineness  of 
the  Gospels,  2d  ed..  III.  283,  note),  "'appears  to  have 
■been  the  immediate  source  of  those  conceptions  re- 
specting our  Lord's  descent  to  Hell,  or  the  '  Harrow- 
ing of  Hell,'  as  it  was  called  in  old  English  literature, 
which  we:e  common  in  the  latter  part  of  the  Middle 
Ages."     Early  editions  of  this   Gospel  in  Latin  and 
various  modern  languages,  as  English,  French,  Italian 
and  German,  are  very  numerous.    See  Thilo.  L  c, 
pp.  cxlii.-clx. 
2644a.   disebius    AUxandrinus,    5th    cent. 
Eusel>ii   Enieseni  quae    supersunt   Opuscula 
Graeca  ...  illustrata  a  Jo.  Christiano  Guilel- 
mo  Augusti  ...     .    Elberfeldi,  1829,   8o.  pp. 
192 +.     D. 

Contaiuing  a  curious  discourse  on  the  descent  of 
John  the  Baptist  to  Hades,  announcing  to  the  im- 
prisoned saihts  their  approaching  deliverance,  and 
another  on  the  descent  of  Christ  to  Hades.  See  pp. 
3-10,  14-28,  and  the  notes,  p.  1'24,  et  seqq.,  p.  155,  et 
seqq.  Thilo,  in  his  work  '•Ueber  die  Schriften  des 
Eusebius  von  Alexandrien  und  des  Eusebius  von 
Emisa,  "  Halle,  1832,  8"  iD.).  gives  good  reasons  for 
assigning  these  discourses  to  Eusebius  o/  Alexandria. 

2644b,  Ceedmou,  died  about  a.d.  680.  Csed- 
mon's  Metrical  Paraphra.se  of  Parts  of  the 
Holy  Scriptures,  in  Anglo-Saxon;  with  an 
English  Translation,  Notes,  and  a  Verbal 
Index,  by  Benjamin  Thorpe  ...  .  London, 
1832,  80.  pp.  XXXV.,  341.     H. 

Book  II.  pp.  •265-.310  relates  in  great  part  to  Christ's 
descent  to  hell.  For  a  description  of  hell,  see  also 
pp.  a0-'25. 

2645.  Epipltanlus,  Pseudo-.  Oratio  in  ... 
Sepulturam  Domini  ...  et  in  Domini  in  In- 
fernum  Descensum.     Gr.  and  Lat.    (In  Epi- 

•     phanii  Opera,  Par.  1622,  fol.,  II.  259-275.)    H. 
This  may  belong  to  one  of  the  later  Epiphanii.  of 
whom  one  a.  a.d.  680,  another  a.d.  870. 
2&45a.  Scotus   Erigena,  Johannes,  &.  A.i>. 
858.     See  No.  2Ul7. 

2646.  Ansellus,  Scholasticus,  fl.  a.d.  930. 
[Vision  of  Christ's  Descent  into  Hell.  Lat.] 
(In  E.  Du  Meril's  Poesies  pop.  Lat.  anterieures 
au  XII''  Siede,  Paris,  1843,  8°.  pp.  200-217.)  H. 

Also  in  Migne's  Patrol.  CLI.  643-652.     B. 

2647.  Harrowing  of  Hell  (The),  a  Miracle- 
Play  written  in  the  Reign  of  Edward  the 
Second,  now  first  published  from  the  Original 
Slanuscript  in  the  British  Museum,  with  an 
Introduction,'  Translation,  and  Notes.  By 
James  Orchard  Hall  iwell  ...  .  London,  1840, 
sm.  40  or  80.  pp.  33.    F. 

2647V  Widebrani,  Friedr.  Triumphus  re- 
surgentisChristiab  Inferno;  Carmine.  Witeb. 
1554,40.    BL. 

2648.  Smith  (Lat.  Smytlisens),  Richard, 
D.D.,  1500-1563.  Refutatio  luculenta  crassa;  & 
exitiosae  Haeresis  Johannis  Calvini  &  Christop, 
Carlili  Angli,  qua  astruunt  Christum  non 
descendisse  ad  Inferos  alios,  quam  ad  lufer- 
nura  infimum  . . .  aut  ad  Sepulchrum.    1562. 

2649.  Granada,  Luis  de  (Lat.  Ludovicus 
Granatensis).  Conciones  de  praecipuis 
Sanctorum  Festis  et  Diebus  Dominicis  per 
totum   Annum.    4  vol.  Autverpiaj,  1577-81, 

.foL 

For  a  striking  extract  from  Luis  de  Grannda's 
sermoa    on    the    Resurrection,    describing    Christ's 


descent  into  hell,  see  Ticknor's  Hist,  of  Spanish  Lit.. 
III.  124-1:!6. 

2650.  Agricola,  Franciscus.  Evangelicarum 
Demonstrationum  Libri  IV.  in  quibus  . . .  de- 
monstratur  Christum  secundum  Animam  re- 
vera  ad  Infernum  descendisse  et  Animas 
Piorum  inde  a  Limbo  liberasse.  Colouias, 
1578, 120. 

2651.  Carlile,  or  Carlisle,  Christopher. 
A  Discovrse  concerning  two  Diuine  Positions. 

■  The  First  effectually  concluding,  that  the 
Soules  of  the  Faithfiill  Fathers,  deceased 
before  Christ,  went  immediately  to  Heauen. 
The  Second  ...  touching  the  Descension  of 
our  Sauiour  Christ  into  Hell  ...  .  London, 
1582,  sm.  So.  pp.  17,  ff.  173  +. 

In  opposition  to  the  book  of  Richard  Smith,  de- 
scribed above,  No.  2648.  •'  This  work  was  interdicted 
the  same  year  by  public  authority."— Cooper,  Ath. 
Cant.,  II.  35. 

2652.  Vicq,  Henricus  de.  De  Descensu  Jesu 
Christi  ad  Inferos  ...  .  Antuerpise,  1586, 
40.  pp.  162. 

2653.  Busaens  (Dutch  Bnys),  Joh.  Dispu- 
tatio  de  Descensu  Ciuisti  ad  Inferos,. adversus 
Decretum  Libri  Concordije  Lutheranorum. 
Colonia;,  1588,  4°. 

2654.  Hill,  Adam.  The  Defense  of  the  Article, 
Christ  descended  into  Hell.  With  Arguments 
obiected  against  the  Truth  of  the  same  Doc- 
trine, of  one  Alex.  Humes;  all  vhich  Reasons 
are  confuted  ...     .     London,  1592,  4o. 

2655.  HerrnscK-wager,  Casp.  Trostpredigt 
vom  Biindlein  der  Lebendigen,  darinn  die  H. 
Seelen  der  Verstorbenen  biss  an  den  Jungsten 
Tag  verwahret  werden.  Schmalkalden,  1595, 
40.. 

2656.  Jacob,  Henry.  A  Treatise  of  the  Suffer- 
ings and  Victory  of  Christ  iu  the  Work  of  our 
Redemption  ...  .  Written  against  certain 
Errors  iu  these  Points  publickly  preached  in 
London  [by  Bp.  BilsonJ,  1597.  [London?! 
1598,80.    BL. 

2657.  Bilson,  Thomas,  Bp.  The  Effect  of 
certaine  Sermons  [preached  in  1597]  touching 
the  Full  Redemption  of  Mankind  by  the 
Death  and  Bloud  of  Christ  Jesus;  wherein 
...  are  handled.  What  Paines  Christ  suffered 
in  his  Soule  on  the  Crosse :  together  with  the 
Place  and  Purpose  of  his  Descent  to  Hel  after 
Death  ...    .    London,  1599,  4o.    BL. 

Bilson  maintains  that  Christ  actually  went  into 
hell  "  to  destroy  the  divel's  kingdom,"  Ac,  and  op- 
poses the  Puritan  doctrine,  that  he  suffered  the  pains 
of  hell  in  his  soul  on  the  cross. 

2658.  Brongbton,  Hugh.  An  Explication 
of  the  Article  of  Christ's  Descent  into  Hell. 
[Containing  various  tracts  relating  to  the 
subject,  originally  published  from  J599  to 
1605  or  later,  particularly  against  Bp.  Bilson; 
including  also  his  "  Oration  to  the  Ge^neveans" 
in  Greek  and  English.]  ( Works,  Lond.  1662, 
foL,  pp.  727-840.)    H. 

"  It  is  remarkable,  that  the  first  of  our  countrymen 
who  gave  a  rational  explication  of  this  matter,  was 
the  famous  Hugh  Broughton.  otherwise  so  fanciful  in 
his  opinions."  — J£'J/>pi«,  in  the  Biogr.  Brit.,  2d  ed., 
II.  311.  note.  He  maintains  with  abundant  learning 
that  Hades  denotes  the  world  of  souls,  not  the  place 
of  the  damned. 

2659.  Higgins,  John.  An  Answer  to  ... 
William  Perkins,  concerning  Christ's  Descent 
sion  into  Hell.    Oxford,  (1602  ?)  1608,  8°.  BL. 

2660.  Bilson,  Thomas,  Bp.  The  Survey  of 
Christ's  Sufferings  for  Man's  Redemption: 
and  of  his  Descent  to  Hades  or  Hel  for  our 
Deliverance.    London,  1604,  fol.    BL. 

2661.  Briefe  Answere  (A)  unto  certaine  Ob- 
jections against  the  Descension  of  Christ  into 
Hell.     London,  1604, 4o.    BL. 

266'2,  liimbo-mastix,  that  is,  a  Can  vise  of 

793 


2663 


CLASS  III.— DESTINY  OF  THE  SOUL. 


2690 


Limbus  Patrum,  shewing  . . .   that  Christ  de- 
scended not  in  Soiile  to  Hell  to  deliver  the 
Fathers  from  thence.     London,  1(}04,  40.  BL. 
By  Andrew  Willet  7    See  No.  2G65. 

2663.  Parkes,  Richard.  An  Apologie  of  Three 
Testimonies  of  Holy  Scripture,  concerning 
the  Article  of  our  Creed,  He.  descended  into 
Hell.    London,  1607, 4o.    BL. 

2664.  The  Second  Booke,  containing  a  Re- 

joynder  to  a  Reply  made  against  the  Former 
Booke,  lately  published  in  a  printed  Pamph- 
let, intituled,  Limbo-mastix.  London,  1607, 
40.    BL. 

2665.  "Willet,  Andrew.  Loidoromastix :  that 
is,  A  Scourge  for  a  Rayler,  containing  a  Fiill 
...  Answer  to  the  Unchristian  Raylings  ... 
vented  by  one  Rich.  Parkes,  against  the 
Author  of  Limbomastix.  Cambridge,  1607, 
4o.    BL. 

2666.  Parker,  Robert,  and  Sanford,  Hugh. 
De  Desceusu  Jesu  Christi  ad  Inferos  Libri 
quatuor,  ab  Ilugone  Sanfordo  inchoati.  Amst. 
1011, 40.    BL. 

2667.  Guild,  William.  Limbo's  Battery;  or, 
an  Answer  to  a  Popish  Pamphlet  of  Christ's 
Descent  into  Hell.    Aberdeen,  1630, 12o. 

2667*.  Pearson,  John,  Bp.  An  Exposition 
of  the  Creed.  . . .     London,  1659,  4o. 

Numerous  editions.  See  on  Art.  V.,  where  the 
sujaject  of  Christ's  "Descent  into  Hell"  is  treated 
■with  great  learning. 

2668.  Eeltliard,  Heinr.  De  Descensu  Christi 
ad  Inferos  Libellus.  Lipsiae,  1664,  sm.  8°.  pp. 
108. 

"Maintains  the  doctrine  of  the  Formula  of  Con- 
cord. '—i?re<scA. 

2669.  Ricliard,  Jacob.  De  Descensu  Christi 
ad  Inferos  contra  Novatoris  cujusdam  Disser- 
tationem  de  eadem.  [Prses.  Pet.  Haberkorn.] 
Gissse,  1671,  4o.  igr. 

2670.  liiglitfoot,  John.  A  Discourse  upon 
the  Fourth  Article  of  the  Apostolic  Creed. 
(Works,  Strype'e  ed.,  II.  1341-1355,  Lond. 
1684,  fol. ;  or  Pitman's  ed.,  VI.  3-36.)     H. 

Opposes  very  vigorously  the  common  notions  of 
Catholics  and  Protestants  on  the  subject. 

2671.  Smitli,  Richard,  of  London.  A  Letter 
...  to  Dr.  lien.  Hammond,  concerning  the 
Sence  of  that  Article  in  the  Creed  He  de- 
scended into  Hell;  together  with  Dr.  Ham- 
mond's Answer.    London,  1684,  8o.    BL. 

2672.  Carpzov,  Joh.  Benedict,  the  younger. 
Dissertatio  de  Descensu  Christi  ad  Inferos  ex 
Ephes.  iv.  9,  iQ,  [Eesp.  J.  Q.  Lucius.]  Lip- 
siae, 1687,  40. 

Also  in  his  Diss.  Acad.,  pp.  640-711.  —  "Maintains 
the  common  doctrine  of  Calov  and  others."— £re«sc/». 

2673.  Niemann,  Sebast.  Dissertatio  de  dis- 
tinctis  Pontificiorum  in  Inferno  Classibus. 
Jenae,  WJ89,  4o.  pp.  30. 

2674.  Meisner,  Joh.  Tractatus  de  Descensu 
Christi  ad  Inferos.  Witebergae,  1690,  4o. 
Ggr. 

2675.  Francke,  Wilhelm.  Dissertatio  de 
Descensu  Christi  ad  Inferos  ex  1  Petr.  iii.  18, 
19.  [Prses.  J.  G.  Neumann.]  Vitebergse, 
1694,  40.  pp.  30.  — Also  1702. 

"  Maintains  that  Christ  conquered  the  Devil  and 
Hell  meritorie.  ratione  acqidsitionis,  and  notificatorie, 
ratione  promulgationis." — Bretsch. 

2676.  liaurbech,  Is.  De  Descensus  Christi 
ad  Inferos  Majestate.     Altorfii,  1700, 4o.  ^  gr. 

2677.  Dnmmer,  Jeremiah.  Disputatio  Theo- 
logica  de  Christi  ad  Inferos  Descensu.  . . . 
SubPrfesidio  . ..  Hermanni  Witsii  ...  .  Lug- 
duni  Batavorum,  1702,  4o.  pp.  24  -f.    H. 

2678.  Hase,  Cornelius.  De  Descensu  Christi 
ad  Infima  Loca  Terrae.    Bremae,  1702. 

In  opposition  to  Carpzov  on  Eph.  iv.  9,  10. 

794 


2679.  Iiucius,  Joh.  Gottlieb.  Vindicije  Dis- 
sertationis  Carpzovianai  de  Descensu  Christi 
ad  Inferos.    Lipsiae,  1703,  4o.  pp.  48. 

In  answer  to  C.  Hase,  who  opposed  the  notion  of  a 
local  descent. 
2679a.  [King,  Peter,  Lord].    The  History  of 
the  Apostles  Creed:   with  Critical   Observa- 
tions on   its   several   Articles.     The  3d  Ed. 
Loiulon,  (1703,  . . .)  1711,  8o.  pp.  (IG),  415.    H. 
On  the  Descent  of  Christ  into  Hell,  see  pp.  178- 
268. 

2680.  Ittig,  Thomas.  Dissertatio'  de  Evan- 
gelio  Mortuis  annuntiato,  ad  1  Petr.  iv.  6. 
Jena>,  1730,  4o,  pp.  56. 

"  Kvangelium  spiritualiter  mortuis  praedicatur."— 
"The  ancient  and  modern  opinions  on  the  subject 
are  copiously  stated  and  discussed.  Also  reprinted 
in  his  Exercitationea  Theol.,  p.  269  sqc^.'— Bretsch. 

2681.  Weber,  Joh.Georg.  Doctrina  tntior  de 
Descensu  Cliristi  ad  Inferos  ...  .  Lipsiae, 
1731,  80.  (6  sh.) 

2681«.  Hude,  Heinrich  von  der.  De  De- 
scensu Christi  ad  Inferos.  [Prses.  J.  B.  Carp- 
zov.j    Helmstadii,  1754,  4o. 

2681b.  Tipliaigne  de  la  Rocbe,  Charles 
FrauQois.  Les  visions  d'lbrahim,  philo.sophe 
arabe,  ou  Essai  sur  la  nature  de  I'aine;  rela- 
tion d'un  voyage  aux  Limbes,  ou  Bigarrures 
philosophiques.     2  vol.  Paris,  1779,  So. 

An  earlier  ed.  was  publ.  at  Amsterdam  in  1759, 
with  the  title,  "  Les  bigarrures  philosophiques,"  etc. 

2682.  Fassoni,  Liberato.  De  Piorum  in  Sinu 
Abrahae  Boatitudine  ante  Christi  Mortem. 
. . .    Romae,  1760,  4o.  pp.  332  +. 

See  Kovelle  let.  pub.  in  Firenze,  1761,  XXII.  584- 
590,  611-(il5,  C51-654.    B. 
268.3.  Cadonici,  Giovanni.    De  Statu  Beati- 
tatis    Animarum  Sanctorum   Antiqui  Testa- 
menti  ante  Christi  Descensum  in  Inferos;  de 
Veritate  Purgatorii,  et  de  non  retardata  Ani- 
marum Justorum   Beatitudine  in  Mansiorie 
Coelesti  ...     .    Venetiis,  1763,  8o. 
2683*.  Lettere  teologiche  spettanti  alia  con- 
troversia  tra  il  signer  Giovanni  Cadonici  e  il 
Padre  Liberato  Fassoni  ...  intorno  alia  beati- 
tudine de'  santi  patriarch!  nel  seno  d'Abramo. 
Venezia,  1763,  So.  ]ip.  52. 

See  Novelle  let.  pub.  in  Firenze,  1763,  XXIV.  57»- 
582,  602-5.  649,  650.    B. 

2684.  Cadonici,  Giovanni.  Aurelii  Augus- 
tini  quae  videtur  Sententia  de  Beatitate  Sanc- 
torum ...  Antiqui  Testamenti  ante  Christi 
Descensum  ad  Inferos  . . .  contra  Ilaereticos 
...  Purgatorium  ...  impugnantes.  Venetiis, 
1765,  40. 

2685.  Ooetke,  Joh.  Wolfgang  von.  Poe- 
tische  Gedanken  liber  die  Ilcillenfiihrt  Jesu 
Christi.  ^ 

First  publ.  in  a  periodical  entitled  Der  SicTitbare, 
Frankfurt,  1766;  then  in  the  ed.  of  his  Werke  in  2 
vols.,  Stuttgart,  1836-37,  8°.  It  is  his  first  printed 
poem.  See  Wenzel,  Atia  Weimara  guldenen  Tagen, 
p.  11. 

2686.  Mamaclii,Tommaso  Maria.  DeAnima- 
bus  Justorum  in  Sinu  Abrahae  ante  Christi 
Mortem  expertibus  beatae  Visionis  Dei.  2 
vol.  Romae,  1766,  4°.    A. 

2687.  liettera  d'un  chierico  regolare  al  P. 
Mamachi  coutro  la  sua  opera  De  Animabus 
Justorum  ...  [etc.].  Cosmopoli.  1766,  So. — 
Also  Brescia,  1777,  So. 

Ascribed  by  some  to  Martino  Natali,  by  others  to 
Urbano  Tosetti. 

2688.  Kiesling,  Joh.  Rudolph.  De  Via,  quS 
Concertationem  de  Descensu  Christi  ad  In- 
feros componere  voluit  Dominus  la  Grave, 
difficili  potius  quam  expedita.  Erlangae, 
1769,  40.  3  gr. 

2689.  Scliolz,  Joh.  Friedr.  Vernunft-  und 
schriftmassige  Gedanken  von  der  Holle  und 
der  Ilollenfahrt  Christi.    Halle,  1770,  8o. 

2690.  linger,  Imman.  Theodor.     Dissertatio 


2691 


SECT.  III.    C.  4.  — CHRISTIAN   BOCTRmE. -^puroawrt. 


2714 


de  Descensu  Christi  ad  Inferos.    {Prses.  J.  F. 
Gruner.]     Hal.  1777, 4o.  pp.  45. 

The  author  opposes  the  common  view,  and  gives  a 
tolei-abiy  complete  history  of  opinions  on  the  subject 
to  the  time  of  Lu.lher.—B retsch. 

2691.  Oertel,  Ileinrich  Grotthilf.  Dissertatio 
Theologica  Doctriiiara  de  Descensv  Christi  ad 
Inferos  Nova  Ratione  illvstratam  sistens  ...  . 
Vitebergae,  1782,  4°.  pp.  48.     F. 

2692.  Dresde,  Friedr.  Wilh.  Inquiritur  in 
veraui  Menteni  Loci  1  Petr.  iii.  18-20,  ad  in- 
telligeudum,  ubi  Christus,  post  suam  e  Mor- 
tuis  Resurrectionem,  ad  suam  usque  in  Coelum 
Receptionem,  degerit.  Vitebergae,  1801,  4°. 
(2  sh.) 

"  Maintains  that  Christ  during  the  forty  days  after 
his  resurrection  repeatedly  went  to  hell,  and  preached 
repentance  and  forgiveness  of  sins  to  those  who 
perished  in  the  Deluge."— ^retscA. 

2693.  Hacker,  Job.  Georg.  Aug.  De  Descensu 
ad  Inferos  I.  Pet.  iii.  19.  20.  ad  Provinciani 
Messiae  demandatam  referendo  Dissertatio 
...     .    Dresdae,  1802,  40.  pp.  38.     F. 

2694.  Horsley,  Samuel,  Bp.  Hosea.  Trans- 
lated from  the  Hebrew:  with  Notes  ...  .  2d 
Ed.  . . .  with  ...  a  Sermon,  now  first  pub- 
lished, on  Christ's  Descent  into  Hell.  Lon- 
don, 1804,  40.  pp.  1.,  226,  18.    H. 

2695.  Weber,  Michael.  De  Descensu  Christi 
ad  Inefros  e  Loco  1  Petr.  iii.  19.  toUendo  inque 
Adscensum  ad  Superos  mutando.  Vitebergae, 
1805,  40.  pp.  19. 

"  Weber  supplies  itpds  rdv  Qt6v  after  nopsvOtls, 
from  ver.  18,  and  understands  toIj  iv  ^vX.  TrvtO/i.  as 
a  datious  commodi." — Bretach. 

2696.  Pott,  David  Julius.  Variae  Interpretum, 
de  Descensu  I.  C.  ad  Inferos,  Sententiae  se- 
cundum Temporum  Ordinem  enumerantur  et 
breviter  dijudicautur  ...  .  (Excursus  on  1 
Pet.  iii.  19,  in  his  Epistolae  Catholicae,  etc. 
II.  281-340,  ed.  alt.  Gotting.  1810,  8o,  being 
VoL  IX.  Fasc.  2  of  Koppe's  ed.  of  the  N.  T.) 
H. 

2697.  Hone,  William.  Ancient  Mysteries  de- 
scribed, especially  the  English  Miracle  Plays 
...  .  With  Engravings  ...  .  London,  1823, 
8o.  pp.  298.    H. 

On  the  Descent  into  ^ell,  see  pp.  120-147.  See 
also  the  Coventry  Mysteries,  Ludus  Coventrim.  ed. 
by  Halliwell  for  the  Shakespeare  Societv.  1841,  8o, 
pp.  329,  aso  (£r.),  and  The  Chester  Plays,  ed.  by 
Wright  for  the  same  Society,  Vol.  II.,  1847,  pp.  71- 
83.     H. 

2697».  Descent  (The)  into    Hell;    a   Poem. 
London,  1830,  So.     BL. 
,        By  J,  A.  Heraud?    See  No.  2697b. 

2697'>.  Herand,  John  Abraham.  The  Descent 
into  Hell,  with  an  Analy.sis  and  Notes ;  with 
other  Poems.    London,  1835,  S*.  5s.    BL. 

2698.  Konig^,  Job.  Ludwig.  Die  Lehre  von 
Christi  Ilollenfahrt  nach  der  heil.  Schrift, 
der  altesten  Kircbe,  den  christlichen  Symbo- 
len,  und  uach  ihrer  viehimfassenden  Bedeu- 
tung  dargestellt  ...  .  Frankfurt  a.  M.,  1842, 
8o.  pp.  vi.,  281.     D. 

The  literature  of  the  subject  is  given  pp.  260-268. 
—  Reviewed  in  Zeller's  Theol.  Jahrb.,  1842.  pp.  773- 
780,  and  by  C.  F.  Goschel  in  the  Jahrb.  /.  wiss.  Kri- 
tik  for  Sept.  1842,  coll.  333-350.     H. 

2698*.  Bibliopliilus,  Sincerus.^sewdon.  Die 

Leipziger   Religionsfrage:   Wie  dlinket  euch 

von  die  Ilollenfahrt  Christi?  ...  Von  Since- 

rus  Bibliophilus.    Magdeburg,  1844, 8o.  pp.  80. 

See  Leipz.  Repert.,  1844,  VI.  290-300. 

2699.  Ackermann,  Constantin.  Die  Glau- 
benssatze  von  Christi  Ilollenfahrt  und  von 
der  Auferstehung  des  Fleisches,  vor  dem 
Richterstuhl  unsrer  Zeit.  ...  Hamburg  und 
Gotha,  1845, 12o.  pp.  47.    D. 

2700.  Thoden  van  Velzen,  E.  M.  Het 
Evangelie  an  de  dooden  verkoiidigd? !  Eeue 
proeve  om  de  zoogenaamde  nederdaling  van 


Christus  ter  helle  tot  derzelver  bijbelsche  be- 
teekenis  en  hooge  belangrijkheid  voor  de  leer 
des  heils  terug  te  brengeu.  Nijmwegen,  1845. 
^o.Jl.l.m. 

2701.  Wexels,  Wilh.  Andr.  Aaben  Erkljering 
til  mine  Medchristne  om  min  Anskuelse  og 
Bekjendelse  angaaende  Christi  Nedfart  til 
Helvede  og  Muligheden  af  en  Oravendelse 
efter  Doden.  2det  Opl.  Christiania,  (1845.) 
1847,  So.  pp.  168. 

2702.  Nielsen,  Olaus.  Nogle  Ord  om  Veien 
til  Livet  &c.  Med  Hensyn  til  det  af  W.  A. 
Wexels  udgivne  Skrift:  "Aaben  Erklaering 
til  mine  Medchristne."  Frederikshald,  1846, 
8o.  pp.  80. 

2702».  Cioja,  Ant.  La  discesa  di  Gesil  Cristo 
ajr  inferno.    Roma,  1840. 

2703.  Molir,  Jakob  Andreas.  Forsog  til  en 
Fremstilling  af  den  hellige  Skrifts  Laere  om 
Kristi  Nedfart  til  Helvede  og  Muligheden  af 
Omvendelse  efter  Doden.  Stavanger,  1847, 
8o.  pp.  56. 

2704.  [Frotliingtiam,  Nathaniel  Langdon]. 
"  He  descended  into  Hell."  ( Christian  Exam. 
for  May,  1851 ;  L.  401-416.)    H. 

2705.  liord,  William  W.  Christ  in  Hades. 
A  Poem.  ...    New  York,  1851, 12o.  pp.  183. 

2706.  Giider,  Eduard.  Die  Lehre  von  der 
Erscheiuung  Jesu  Christi  unter  den  Todten. 
In  ihrem  Zusammeuhange  mit  der  Lehre  von 
den  letzten  Dingen.  ...  Bern,  1853,  8o.  pp. 
xii.,  381.     D. 

Contents.  "  Einleitung,"  pp.  1-15;  "  Die  biblische 
Lehre,"  pp.  14-126;  "Die  Geschichte  des  Dogmas," 
pp.  127-301;  "  Dugmatische  Schlusserorteruug,"  pp. 
302-381. 

2707.  Zezsch-witz,  Carl  Ad.  Gerh.  von. 
Petri  Apostoli  de  Christi  ad  Inferos  Descensu 
Sententia  ...    .    Lipsiae,  1857,  8o.  pp.  68.     F. 

2708.  Muensclier,  Joseph.  On  the  Descent 
of  Christ  into  Hell.  {Biblioth.  Sacra  for 
April,  1859;  XVI.  309-353.)    H. 

Rejects  the  doctrine  of  Christ's  descent  into  hell, 
and  also  that  of  an  intermediate  place  for  departed 
^      spirits. 

2709.  Korber,  Johann.  Die  katholische  Lehre 
von  der  Ilollenfahrt  Jesu  Christi.  Landshut, 
1860,  So.  pp.  viii.,  476. 

2709a.  Teipel,  Friedr.  Ueber  die  Hollenfahrt 
Christi.    {T/,6oL  Quartalschrift,  I860,  Heft  4.) 

2709i>.  Miles,  James  Browning.  Christ  preach- 
ing to  the  Spirits  in  Prison.  {Biblioth.  Sacra 
for  Jan.  1862;  XIX  1-31.)  •  H. 

4.  PTirgatory,  and  Prayer  for  the  Dead. 

2710.  Forbes  {Lat.  Forbesins  a  Corse), 

John.  Instructiones  historico-theologicse  de 
Doctrina  Christiana  .. .  .  Editio  nova  ...  . 
Amstelredami,  (1645,)  1702,  fol.  pp.  735  -f. 
{Opera,  Vol.  II.)    H. 

See  Lib.  Xlll.,  "  De  Purgatorio,  et  Suffragiis  pro 
Defunctis,"  pp.  624-658. 

2711.  Allaccl  {Lat.  Allatins),  Leone.  De 
utriusque  Ecclesla;  Occidentalis  atque  Orien- 
talis  in  Dogmate  de  Purgatorio  perpetua  Con- 
sensione.    Romaj,  1655,  So. 

Also  in  Migne's  Theol.  Cursus  completus,  XVIII. 
365-460,  Par.  1840.  4o. 

2712.  Q,uenstedt,  Joh.  Andr.  Exercitatio 
de  Ecclesiarum  Orientalium  et  Latinje  Dissen- 
sione  in  Dogmate  de  Purgatorio.  [Jiesp.  Joh. 
Diecmann.]    Witteb.  1671,  4o. 

2713.  Hopfner,  Joh.  Georg  Christian.  De 
Origine  Doajmatis  Romanorum  Pontlficiorum 
de  Purgatorio.    Halaj,  1792,  8o.  pp.  32. 

2714.  Edgar,  Samuel.  The  Variations  of  Po- 
pery. ...  2d  Ed (Dublin,  1832,)  Lon- 
don, 18.38,  8o.  pp.  XX.,  551  +.    F. 

Ch.  XVI.,  pp.  452-486,  relates  to  purgatory, 

795 


2715 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


2740 


2715.  liocli,  Valentin.  Das  Dogma  der  grie- 
chischen  Kirche  vom  Purgatorium.  Regens- 
burg,  1842,  8°.  (11  8h.) 

2715».  Wriglit,  Thomas.  St.  Patrick's  Pur- 
gatory.   iSU.    See  No.  3264. 

2716.  History  of  Purgatory.  (Journal  of 
Sac.  Lit.  and  Bihl.  Record  for  July,  1855  ;  I. 
289-308.)    D. 

2717.  Redner,  Leo.  Das  Fegfeuer.  Eine 
historisch-dogniatische  Abhandlung  ....  R«- 
gensburg,  1856,  8°.  pp.  208. 

Catholic. 

On  the  history  of  the  subject,  see  also  No. 
2769,  Valverde;  2770,  Bellarmino; 
2815,  Usslier  ;  2841,  Traite  ;  2884,  Dea- 
con; 2897,  Merz;  29U7,  Tracts;  2908, 
Perrin;  2914,  Hall ;  and  2926,  Frantz. 


2718.  SustratiuS)  Constantinopolitanus,  fl. 
A.D.  578.  Tractatus  adversus  eos  qui  dicunt 
Animas  statim  atque  e  Corporibus  solutse 
sunt,  non  operari :  neque  oblatis  pro  iis  Deo 
precibus  . . .  juvari.  Gr.  and  Lat.  (In  L. 
Allacci  [Lat.  AUatius],  De  utriusque  Eccles. 
Occid.  atque  Orient,  de  Piirg.  Consensione, 
Romae,  1655,  8°,  pp.  319-581.) 

A  Latin  translation  in  the  Max.  Bihl.  Patnim, 
Tom.  XXVII.,  and  in  Migne  8  Theol.  Curaua  compu- 
tus, XVIII.  461-514. 

2719.  Joannes  (Paeudo-),  Damascenus,  8th 
cent.?  De  iis  qui  in  Fide  dormierunt;  quo- 
modo  Missis  et  Eleemosynis  adjnventur.  Gr. 
and  Lat.  (In  Joannis  Damasceni  Opera,  Par. 
1712,  fol.,  I.  584-597.)    //. 

Also  publ.  separately,  Venet.  1541,  8°. 

2720.  Henricus  Salteriensis,  or  Henry  of 
Saltrey,  H.  a.d.  1150.  Super  Purgatorio  S. 
Patricii,  de  quodam  Milite  nomine  Oweyn, 
qui  deduct  us  fnerat  per  Poenas  Infernales. 
(In  Thos.  Massingham's  Florilegium  Insuhe 
Sanctorum,  Par.  1624,  fol.,  pp.  89-109;  also  in 
Job.  Colganus's  Triadis  T/iaumaturgse  Acta, 
Lovanii,  1647,  fol.,  being  Vol.  II.  of  his  "Acta 
Sanctorum  Iliberniju.") 

On  the  English  and  French  versions,  and  for  the 
storj-.  see  Wright's  St.  Patrick's  Purgatory,  pp.  60- 
78. 

2721.  Marie  de  France,  13th  cent.  [Le 
purgatoire  do  Saint-Patrice.]  Ci  parout  des 
peines  que  sunt  en  Purgatoire.  (In  her  Poe- 
sies, ed.  B.  de  Roquefort,  Paris,  1820,  8o,  II. 
411-499.)    //. 

2722.  [Bugenlcus,  Marcus,  Abp.  of  EpJie- 
SUS,  fl.  A.D.  1430. J  ITepi  Tou  KaOapaiov  Trvpos. 
De  Purgatorio  Igne.  (Appended  to  Nilus, 
Abp.  of  Thessalonica.  De  Primatu  Papae  llo- 
mani,  etc.  Lugd.  Bat.  1595,  4°.) 

2722».  Florence,  Council  of,A..T>.  1438,  1439. 
For  the  action  of  this  Council  on  the  question  of 
purgatory,  see  Concilia,  ed.  Coleti,  XVIII.  25-34,  525, 
1147-52.    H. 

2723.  Wessel,  Joh.,  1419-1489.  Farrago  Re- 
rum  Theologicarum  uberrima  ...  .  In  hoc 
Libro  tractatur :  . . .  .  VI.  De  Purgatorio 
...  .  De  Statu  et  Profectu  Animarum  post 
banc  Vitani  ...  .  [With  a  preface  by  Luther. 
—  Basileae,  1522,]  8o. 

See  Panzer,  VI.  233,  n.  4.39.  —  The  various  writings 
of  Wessel  relating  to  purgatory  are  collected  in  his 
Opera,  Groniiig.  1614,  40,  pp.  826-863.  On  his  pecu- 
liar doctrine  respecting  this  subject,  see  TJllniann's 
Johann  Wessel.  etc.  Hamb.  1834,  60,  pp.  362-375.    D. 

2724.  Cattarlna  (Fiesclii,  Lat.  Flisca) 
Adorno,  or  Adorna,  Saint,  1447-1510. 
(Often  called  St.  Catharine  of  Genoa.)  Trat- 
tato  del  Purgatorio. 

Published  with  her  works  and  life  (by  Marabotti) 
at  Genoa,  in  1551 ;  in  French,  Cologne,  1691.  also  ap- 
pended to  A.  Seguins  Les  heures  du  Chretien,  Alais, 
1826,  180.  A  German  translation,  Augsburg,  1774,  8", 
and  1843,  32".  pp.  64, 

796 


2725.  Cattarlna  (Fiesclii,  Lat.  Flisca) 

Adorno,  or  Adorna,  Saint.  Treatise  on 
Purgatory.  . . .    New  York,  1860,  32°.  pp.  29. 

2726.  Fabrica,  Joh.  de.  De  Indulgentiis 
pro  Animabus  in  Purgatorio, 

For  various  early  eds.  without  date  (6  leaves,  fol.), 
and  one  with  the  date  1487,  containing  also  the  trea- 
tise of  Nicolaus  Richardus  De  Indulgentiis,  see  Bain, 
nos.  6876-6882. 

2727.  Ricius,  Alphonsus.  Dialogus  quo  ex 
Sacraj  Scripture  priscorumque  Patrum  Dog- 
matibus  Purgatorium  Animabus  pnrgandis 
praeparatum  ostenditur  adversus  Valdenses 
...  .  Parisiis,  1509,  4";  also  ibid.  1512,  4°. 
pp.  24. 

2728.  Isolanis,  Isidorus  de.  Disputationum 
Catholicarum  Libri  V.  in  quibus  I.  de  Igne 
Inferni,  II.  de  Purgatorio,  III.  de  Merito  Ani- 
marum Purgatorii,  et  Cognitionis  propriaa 
Beatitudinis  futurae  ...  .  Mediolani,  1517, 
fol.  — Also  Padua,  1522;  Lyons,  1529,  1580. 

"  Ouvrage  singulier  et  curieux.  rare  et  tr6s  re- 
cherche de  ceux  qui  en  conuoisseut  le  m^rite."— Da 
Bure. 

2729.  Bodenstein,    or   von    Carlstadt 

{Lat.  Carolostadlus),  Andreas  (Rudolph). 
Sermon  vom  Stand  der  christglaubigenSeelen, 
von  Abrahams  Schooss  und  Fegfeur  der  ab- 
geschiedenen  Seelen.  Wittemberg,  [about 
1522,]  40. 

2730.  Hoclistraat,  Jac.  De  Purgatorio,  seu 
de  Expiatione  Venialium  post  Mortem  Libel- 
lus.    Antwerpiae,  1525,  40? 

2731.  Scliatzger  {Lat.  Sasgerns),  Caspar. 
A'om  Fegfeiir  oder  volkomner  Kaynigung  der 
ausserwolten,  das  dnrcb  die  Gnugthiiung 
Christi  das  Fegfeiier  nit  aussgelescht  ist  . . .  . 
Miinchen,  Ilanns  Scliobsser,  1525,  4o.     BL. 

2732.  Usingen,  Bartholoma?us  Arnoldi 
de.  Purgatorium  contra  Lutheranos  per 
Scripturam  et  Kationem  probatum,  et  de  Li- 
beratione  Animarum  ex  eo  per  Suffragia  Vi- 
vorum.  . . .     Ilerbipoli,  1527,  8°. 

2733.  Werstemius,  Joh.  Adversus  Luthe- 
ranae  Sectae  Kenatum  quendam,  de  Purgato- 
rio et  aliis  ...     .    Coloniae,  1528,  8». 

2734.  More,  Sir  Thomas.  The  supplycacyon 
of  soulys  [in  Purgatory]  made  by  syr  Thomas 
More  knyght  ...  .  [London,  William  Mas- 
tell?  1529?]  fol.  fir.  44. 

See  Dibdin's  Typ.  Antiq.  III.  .382,  383. 

2735.  LiUtlier,  Martin.  Eyn  wyderrueff  vom 
fegfewr.    Wittemberg,  1530,  4°. 

2736.  Eck,  Joh.  Christliche  Erhaltung  der 
Stell  der  GeschrifFt  fiir  das  Fegfeuer  wieder 
Luthers  Lasterbiichlein.  [Augsburg?]  1530, 
40. 

A  Latin  translation,  Antwerp,  1545,  18". 

2737.  Rastell,  John.  A  new  boke  of  purga- 
tory ...  deny  ded  in  to  thre  dyalogys.  f  The 
fyrste  dyaloge  treateth  of  the  maruellous 
existens  of  god.  ^  The  seconde  dyaloge 
treateth  of  the  immortalyte  of  mannys  soule. 

fThe  thyrde  dyaloge  treateth  of  purgatory. 
London,  Oct.  10,  1530,1  fol. 
See  Dibdin's  Typ.  Antiq.  III.  97. 

2738.  Frithi,  John,  d.  1533.  A  disputacyon 
of  purgatorye  ...  deuided  in  to  thre  bokes 
...  .  [The  first  in  answer  to  John  Rastell; 
the  second  to  Sir  T.  More;  the  third  to  John 
Fisher,  Bp.  of  Rochester.]  N.  p.  or  ».  [Lon- 
don, not  far  from  1530],  8». 

2739.  An  other  boke  against  Rastell  named 

the  Subsedye  or  bulwarke  to  his  fyrst  boke. 
N.  p.  or  D.  80. 

Reprinted  together  in  the  WorTcs  of  Tyndale  and 
Frith,  ed.  by  Russell,  Lend.  1831,  8".  III.  81-242.     H, 

2740.  Here  begynneth  a  lytoll  boke,  that 
speaketh  of  purgatorye  ...  .  [In  verse.\ 
Lonilon,  Robert  Wyer,  n.d.  [153— ?1,  4°. 

See  Dibdin  s  Typ.  Antiq.  III.  207,  n.  1001. 


2741 


SECT.  III.    C.  4  — CHRISTIAN  BOCTRmn.  —  pirRGATonr. 


2774 


2741.  Blomevenna,   or  licidensis,   Pe- 

trus.   Asseitio  Purgatorii.   Colonije,  1534, 12». 

2742.  lilvre  (Le)  des  iiiarchands  ...  .  [Fol- 
lowed by  a  "Traite  du  Purgatoire."]  N.P. 
[Neufchatel?],  153-4,  16o.  —  Another  ed.,  n.p. 
1561,  So. 

For  details,  see  De  Bure,  Bihl.  Instructive,  I.  400- 
402.  The  first  part  of  the  work  is  "  une  satyre  trds 
vive  contre  plusieurs  dogmes  de  la  croyance  Ro- 
maine."  The  last  part  assails  the  doctrine  of  Pur- 
gatory. 

2743.  Coclilaeus,  Joh.  De  Purgatorio  Ani- 
niarum  Igue,  contra  Novas  Sectas  quae  Pur- 
gatorium  negant.  Ingolstadii,  1544,  S". — 
Also  Paris,  1544,  16°. 

A  French  translation,  Lyon,  1562,  16° ;  German, 
Ingolst.idt,  1583,  8<>. 

2744.  .^pinus,  Joannes.  Liber  de  Purgato- 
rio, Satisfactionibus,  Remissione  Culpae  ac 
Poenas  ...     .     Londini,  1549,  4o. 

2745.  Glaml>iillari,  Pier-Francesco.  Lez- 
zioni  del  sito  del  purgatorio,  dela  caritii, 
degli  influssi  celesti,  del'  ordine  dell'  univer- 
80.     Firenze,  1551,  8o. 

2746.  Taverner,  Joh.  De  Purgatorio  Ani- 
marum  post  banc  Vitam  expiandarum.  Pari- 
siis,  1551,  So,    BL. 

2747.  Chytrseus  (Germ.  Kochliaif),  Da- 
vid. De  Aniniarum  Immortalitate  et  Purga- 
torio Pontificiorum.  Vitebergae,  1552,8°. — 
Ibid.  1580,  1590,  8o. 

2748.  Vlret,  Pierre.  Le  requiescat  in  pace  du 
purgatoire,.  fait  par  dialogue  ...  .  Geneve, 
1552,  8o. 

2749.  Ocliino,  Bernardino.  Dialogo  del  Pur- 
gatorio ...  .  >f.p.  1550,  8o.  ff.  3,  pp.  130,  and 
ff.  4. 

"  Ce  volume  est  un  des  pluscurieuxdeceux  i'OcJiin, 
et  un  des  moins  s6rieux."  —  Do  Bure,  Bihl.  Instruc- 
tive, I.  430,  q.  V. —  A  Latin  translation,  Zurich,  1555, 
8"  ;  German,  do. ;  French,  1559,  1563,  8o.  Also  trans- 
lated into  English  and  iJutch. 

2750.  Smith  (Lat.  Smytliseiis),  Richard, 
D.D.,  1500-1563. 

This  writer,  accounted  by  Catholics  one  of  their 
ablest  champions,  defended  purgatory  in  his  '•  Bouc- 
lier  of  the  Catholike  Favth,"  etc.  Lond.  1555,  in  his 
"  De  Missae  Sacrificio,"  etc.  Lovanii,  1562,'80,  and 
his  "  Confutalio  eorum  qux  Phil.  Melanchthon  obji- 
cit,"  etc.,  ibid.  1562,  8o.  The  full  titles  are  too  long 
to  be  given  here. 

2751.  Camerarius,  Barthol.  De  Purgatorio 
Igne  Dialogi  II.    llomaR,  1557,  4°. 

2752.  Verratus,  Joh.  Maria.  Tractatus  de 
Gratia  et  Libero  Arbitrio;  de  duplici  Purga- 
torio pro  Ilominibus  electis;  de  Suffragiis  .. . 
Defunctoruni.    Tenetiis,  1558,  8°. 

2753.  Veron,  John,  Senonoys.  The  Hvntynge 
of  Purgatorye  to  death,  made  Dialoge  wyse 
...    .    London.  Jhon  T>/sda le,  1561, 8°.  ff.  397  -f . 

See  Dibdin's  Typ.  Antiq.  IV.  348. 

2754.  Grenier,  Nicolas.  Catholique  probation 
du  purgatoire  et  suffrages  pour  les  fiddles 
trespassez.  . . .     Paris,  1502,  8°. 

2755.  Hervet,  Gentian.  Traite  du  purgatoire, 
auquel  sont  contenues  les  opinions  des  nou- 
veaux  evangelistes  de  ce  temps.  Paris,  1502, 
80. 

2756.  Vitalis,  Andr.  De  Purgatorio  Sancti 
Patricii,  Iliberniae  Apostoli,  Tractatulus.  Ve- 
netiis,  1502,  8°. 

2757.  Medina,  Miguel  de.  De  Igne  Purga- 
torio.   Venctiis,  1504. 

2758.  Alan,  Allen,  or  Allyn  (Lat.  Ala- 
nus),  William,  C'ai-d.  and  Abp.  A  Defense 
and  Declaration  of  the  Catholike  Churchies 
Doctrine,  touching  Purgatory  and  Prayers  for 
the  Soules  departed.    Antwerp,  1505,  So. 

2759.  Benoit,  P.ene.  Brief  discours  touchant 
le  fondement  du  purgatoire,  des  indulgences, 
pardons  et  de  satisfaction.    Paris,  1500,  8o. 


2760.  Peltanus,  Theodor  (Anton).  Doctrina 
catholica  de  Purgatorio;  de  Aniniarum  Sedi- 
bus ;  de  Vita  functorum  Suffragiis ;  de  Chris- 
tianorum Sepulturis  ...  ,  Ingolstadii,  1509, 
4o. 

2761.  liUtlier,  Martin.  Mart.  Lutheri,  Phi- 
lippi  Melanchtlionis,  und  loh.  Brentii  fUrneh- 
me  Schrifften,  wider  die  alte  grobe  Liigen  der 
Papisten  vom  Fegfeuer,  welches  die  Jesuiten 
wieder  auff  die  Bahn  bringen.  Frankfurt, 
1570, 40.  I 

2762.  Feuclit,  Jac.  Vier  Leich-  Predigten 
vom  Fegfeuers-Wort,  Ort,  Pein,  Erlosung,  etc. 
Coin,  1574,  So. 

2763.  Neun  und  dreissig  katholische  Pre- 
digten vom  Fegfeuer,  Ablas,  etc.  Coin,  1575, 
40. 

2764.  Adeodattis,  Andre.  Demonstration 
chrestienne  et  religieuse  du  purgatoire  ...  . 
Poictiers,  1570,  sm.  So.  — Also  Paris,  1580,  So. 

2765.  Peltanus,  Theodor  (Anton).  De  nostra 
Satisfactione  et  Purgatorio  Libri  duo.  ... 
Colonia;,  1570,  4o.  pp.  534  +. 

2766.  Fulke  (Lat.  Fnlco),  William.  Two 
Treatises  written  against  the  Papistes  . . .  [the 
second  being]  a  Confutation  of  the  Popish 
Churches  Doctrine  touching  Purgatory  & 
Prayers  for  the  Dead.    London,  1577,  So. 

2767.  Brlstow,  Richard.  A  Reply  to  Foulke, 
in  Defense  of  M.  D.  Allen's  Scroll  of  Articles, 
and  Book  of  Purgatorie.     Louaine,  1580,  4o. 

2768.  Fulke  (Lat.  Fulco),  William.  A  Re- 
joynder  to  Bristowe's  Keplie  in  Defence  of 
Aliens  Scrole  of  Articles,  and  Booke  of  Pur- 
gatorie. . . .    London,  1581,  So. 

2769.  Valverde,  Barthol.  de.  Ignis  purga- 
torius  post  banc  Vitam  ex  Graecis  et  Latinis 
Patribus  Orthodoxis,  Ilebrajorumquo  doctis- 
simis  et  vetustissimisassertus  ...  .  Patavii, 
1581,  40.  With  a  new  title-page,  Venetiis, 
1590,  40.    BL. 

"  Ouvrage  trds  curieux,  &  dont  les  Exemplaires 
sont  fort  rares."  —  De  Bure,  Bibl.  Instructive,  no.  450. 
The  vol.  contains,  according  to  De  Bure's  descrip- 
tion, "Ignis  Purgalorius,"  etc.,  pp.  (8),  168;  "  Kx 
Sanctis  Patribus  Gnomologia,"  pp.  (24),  169-259; 
"  Pro  Igne  Purgatorio  ...  Apologeticum,"  38  leaves 
not  numbered  ;  and  "  Responsio  ad  Qu.iestiones  . . . 
Wenzeslai  a  Wertzowitz,"  etc.,  29  leaves. 

2770.  Bellarmino,  Roberto,  Curd.  Dispvta- 
tiones  de  Controversiis  Christianae  Fidei ...  . 
4  tom.    Coloniae  Agrippina>,  1C28,  fol.    D. 

On  Purgatory  see  Tom.  II.  pp.  .S90-416.  The  first 
ed.  of  this  famous  work  was  published  in  3  vol.  In- 
golstadt,  1581-92,  fol.  Backer  enumerates  twenty- 
five  other  eds.  between  that  date  and  1G28,  and  half  a 
dozen  or  more  have  been  publ.  since.  A  German 
translation  of  the  treatise  on  purgatory,  Meintz,  1600, 

2770*.  Nigrinns,  Georg.  Fegfetxers  Ungrund 
grundlich  eriirtert  ...  .  Strassburg,  1582, 
80. 

2771.  Fenner,  Dudley.  An  Answere  unto 
the  Confutation  of  John  Nichols  his  Recanta- 
tion ...  especially  in  the  Matters  of  Doctrine, 
of  Purgatorie,  Images  ...  .  London,  1583, 
40. 

2772.  lienssens,  Joannes.  De  Fidelium  Ani- 
marum  Purgatorio  Libri  duo;  de  Limbo  Pa- 
trum  Liber  tertius.'    Lovanii,  1584,  So. 

2772a.  Milandroni,  Fortunio.  Del  purga- 
torio, e  degli  ajuti  che  si  fanno  per  le  anime 
dei  morti.    Siena,  1584, 4o. 

2773.  Utzinger,  Alex.  Alte  neue  Zeitung 
von  dem  aussersten  Trost  und  letzter  Hiilff, 
der  liberaussgeplagten  Seelen,  so  die  Josuiter 
und  andere  papistische  Lehrer  ins  Fegfeuer 
setzen.     Smalcald?  1587. 

2774.  Benoit,  Rene.  Deux  traites  catholi- 
ques ;  le  premier  est  de  I'existence  du  purga- 


51 


797 


2775 


CLASS  III.— DESTINY  OF  THE  SOUL. 


2800 


toire  des  Chretiens  imparfaits  apres  cette  vie 
mortelle ;  le  second  est  de  la  qualite  et  cou- 
ditiou  des  aines  separees  ...  .  Paris,  1588, 
8o. 

2775.  [Cliandieu,  Antoinelia  Roche  de]. 
De  vera  Feccatonun  Remissione  adversus  bu- 
manas  Satisfactioues  et  commentitium  Eccle- 
siae  Konianae  Purgatorium.    Genevse,  1588,  So. 

Published  under  the  name  of  Sadeel,  as  the  Hebrew 
equivalent  of  Chandieu  (Champ  de  Dieu).  Also  in 
his  Opera,  ed.  teit.,  1594,  fol.,  pp.  87-136.  (IT.J—A 
French  translation,  Geneva,  1589,  8". 

2776.  Ilulier,  Sam.  AussfUhrliche  ErklSrung 
und  \Viderlegung  dess  schrecklichen  jesuiti- 
schen  catholischen  Fegfeuwers,  insonderheit 
wie  Kobertus  Bellarniinus  ...  dasselbe  be- 
schriebeu  bat  ...     .    Tubingen,  1591,  4°. 

2776a.  Clirastovius,  Andr.  Contradictio 
num  in  Libro  Roberti  Bellarmini  de  Purga- 
torio  Index  ...    .    [Basel  ?]  1593,  4o.  pp.  (60). 

2777.  Hiiber,  Sam.  Theses  de  Purgatorio 
Jesuitariini  Catbolico.    Witteb.  1594,  4o. 

2778.  Contra  Ignem  Purgatorium  ejusque 

Sulphur  ...     .    Urs.  1597,  4o. 

2779.  Osten,  Balth.  Oratio:  Quisnam  Animse 
post  Mortem  sit  Status,  contra  Bellarminum 
veteratoriuiu  Purgatorii  Opificeni.  Witteb. 
1599,  40. 

2780.  SutclilTe,  or  SontUffe  (Lat.  Sutli- 
vliis),  Matthew.  De  Purgatorio  adversus 
Bellariniimm.  Loudini,  1599, 4o. — Alsollauov. 
1603,  80. 

2780a.  Vandlni,  Tommaso.  Del  purgatorio, 
sue  pene,  e  suHVagi.     Bologna,  (1599,)  1615, 4o. 

2781.  Cayet,  orCalxier  (iaf.  Cajetaniis), 
Pierre  Victor  (Palnia).  Le  purgatoire  prouve 
par  la  parole  de  Dieu.    Paris,  1000,  So, 

2781a.  Suarez,  Francisco.  Commentariorum 
ac  Dispntationum  in  Tertiam  Partem  Divi 
Thonife  Tomus  Quartus  ...  .  Opus  de  novo 
in  Lucem  editum  ...  •  Lugduni,  (. . .)  1603, 
foL'  pp.  824  +. 

Including  four  "  Disputationes  de  Purgatorio  et 
Suflfragiis,"  which  may  also  be  found  in  his  Opera, 
XIX.  4«3-515,  Venet.  1748,  fol. 

2782.  Tliyrteus,  Petrus.  ...  De  Apparitio- 
nibvs  Spirituum  Tractatus  duo:  quorum  prior 
agit  de  Apparitionibvs  omnis  Generis  Spiri- 
tvvm  ...  .  Cum  duplici  Appendice  de  Spiri- 
tiium  Imaginibus  &  Cultu,  deque  Purgatorij 
Veritate.  . . .  Coloniac  Agrippinae,  1600,  4o. 
pp.  486  +.     H. 

The  Appendix  on  Purgatory  embraces  pp.  88-128. 

2783.  Haiiaver,  Aniandus.  Refutatio  Ratio- 
num  ...  Pontificiorum  ...  imprimis  Roberti 
Bellarmini,  pro  Purgatorio,  in  qua  obiter 
Francisci  Toleti  Doctrina  de  Indulgentiis  . . . 
examinatur.     1001, 4°. 

2783a.  'Wysock,  Alb.  Defensio  pro  Libris  de 
Purgatorio  . . .  Cardinalis  Bellarmini  a  Rhe- 
toribus  Posnaniensibus  aduersus  Rabulam 
Vitebergensem  et  Lutheranum  Ministrum 
suscepta.  ...  Posnaniae,  [1002,]  8o.  pp.  384-1- . 
BL. 

This  ■nork  seems  to  be  ascribed  by  the  MM.  Baclcer 
to  Ludovicus  Rogerius. 

2783i>.  Minister  delirans,  sive  Colloquium 

Rhetorum  Posnacensium  de  Purgatorio.  Pos- 
nani.-B,  1002,  So.    BL. 

2784.  Dw  Jon  (Lat.  Junius),  Fran9ois,  of 
Bourges,  1545-1602.  . . .  Anima<iuersiones  ad 
Controuersiam  sextam  Christianae  Fidei  ... 
de  Pvrgatorio  ...  .  [Against  Bellarmine.] 
[Heidelberg?]  Apud  Petrum  Sanciandreanum, 
1003,80.  pp.  96,  223 -h.     H, 

Also  in  his  Opera,  Genev.  iei3,  fol.,  II.  1421-1542. 
H. 

2785.  Du  Moulin  (Lat.  Molinseus), 
Pierre,  the  elder.  Les  eaux  de  Siloe,  pour 
esteindre  le  feu  du  purgatoire  et  noyer  les 

798 


traditions,  les  limbes  . . .  [etc.].  La  Rochelle, 
1003,  80.  — Ibid.  1608, 1610,  8o. 

2786.  Du    Moulin     (Lat.    Molinseus), 

Pierre,  the  elder.  The  Waters  of  Siloe,  to 
quench  the  Fire  of  Purgatorye,  and  to  drown 
the  Traditions,  Limboes,  Man's  Satisfactions, 
and  all  Popish  Indulgences  ...  .  Oxford. 
1612,  So. 

2787.  Soares  de  Santa  Maria,  Diogo. 
Torrent  de  feu,  sortant  de  la  face  de  Dieu 
pour  desseicher  les  eaux  de  Mara,  encloses 
dans  la  chauss^e  dn  Moulin  d'Ablon :  oil  est 
amplement  prouv6  le  purgatoire  et  les  suf- 
frages pour  les  tr6passez  ...  .  Compose  par 
le  R.  P.  Jacques  Snares  de  Sainte  Marie  ...  . 
Paris,  1003,  8o.  pp.  12. 

2788.  Cayet,  or  Caliier  (Za^.CaJetanus), 
Pierre  Victor  (Palma).  La  fotirnaise  ardente 
et  le  four  de  reverbfere  pour  evaporer  les  pre- 
tendues  eaux  de  Siloe,  et  pour  corroborer  le 
purgatoire,  contre  .. .  Dumoulin.  Paris,  1003, 
8o.  pp.  88. 

2789.  [Duval,  Andr6].  Le  feu  d'llelie,  pour 
tarir  les  eaux  de  Siloe,  auquel  est  amplement 
prouve  le  purgatoire.    Paris,  1003,  So. 

2790.  Du  Moulin  (Lat.  Molineeu8), 
Pierre,  the  elder.  Accroissement  des  eaux  de 
Siloe  pour  esteindre  le  feu  du  purgatoire,  et 
noyer  les  satisfactions  humaines  et  les  indul- 
gences papales,  contre  les  raisons  ...  d'un 
cordelier  portugais  [D.  Soares  de  Santa  Maria] 
defendues  par  trois  escrits  ...  Le  torrent  de 
feu  ...  La  fournaise  ardente  ...  Le  feu 
d'Helie  ...  .  La  Rochelle,  1004,  8o.—/6i(i. 
1608,  8o,  and  Geneve,  1614,  1628,  1631,  8o. 

2791.  Regius,  Job.  Liber  de  Indulgentiis  et 
Purgatorio  poutificio.  Francof.  ad  Mceu.  1004, 
4o. 

2792.  Durand,  Claude.  Le  purgatoire  des 
fideles  defuncts.     Poictiers,  1005,  8o. 

2792a.  Purgatoire  des  catholiques  contre  le 
debordement ,  des  eaux  du  Lac  de  Geneve. 
1605,  80. 

2793.  Becanus,  Martinus.  De  Purgatorio 
Calvinistarum;  cum  Appendice  de  Statu  Ani- 
marum  jKJst  banc  Yitam.   Moguntiae,  1009,  So. 

2794.  Biidseus,  Job.  Wahlfarth  der  Christ- 
glaubigen  Seelen;  das  ist:  Kurze  Erinno- 
rung  der  grausamen,  doch  nit  ewig-wahren- 
den  Strafe  des  Fegfeuers.  Freyb.  in  Brisg. 
1010, 120. 

2795.  Heisse,  Sebastian.  Tres  Quaestiones 
breviter  discussse  ...  .  Item,  Lutheranum 
Animarum  Purgatorium :  ubi  nonnihil  de 
Origine  Animas.  Ingolstadii,  1610,  8o.  pp. 
179 +. 

A  German  translation,  1612,  40. 

2796.  Illaire,  Jacques,  sieur  de  Jouyac.  Le 
purgatoire  des  ames  catholiques;  oil  est  mon- 
tre  le  soin  que  nous  devons  avoir  des  morts. 
Paris,  1012,  So. 

2797.  Hoby,  Sir  Edward.  A  Counter-Snarle 
for  Ishmael  Rabshakeh  . . .  being  an  Answer 
to  a  R.  Catholic,  who  writes  himself  J.  R. 
London,  1013,  4o. 

2798.  [Rachil,  Jabal].  Purgatories  Triumph 
over  Hell,  niaugre  the  Barking  of  Cerberus  in 
Syr  Edward  Ilobyes  Countersnarle,  described 
in  a  Letter  to  the  sayd  Knight  from  J.  R. 
N.p.  1013,  40. 

2799.  [Floyd,  John].  A  Treatise  of  Purga- 
tory. In  Answer  to  Sir  Edward  Hobby. 
[Publ.  under  the  assumed  name  of  Daniel  k 
Jesu.]     St.  Omers,  1013,  4". 

2800.  Serpi,  Dimas.  Tratado  de  purgatorio 
contra  Luthero  y  otroa  hereges.  Barcelona. 
1013, 80. 


2800a 


SECT.  III.    C.  4.  — CHRISTIAN  DOCTRINE.  — pckg^  roar. 


2330 


2800.  Carrillo,  Martin.  Esplicacion  de  la 
Bula  de  los  difuutos,  en  la  cual  se  trata  de  las 
penas  y  lugares  del  purgatorio,  y  como  pue- 
dan  ser  ayildadas  las  animas  de  los  difuntos 
. . .  2»  impresion  . . .  aBadida  a  la  postre  una 
Apologia  por  el  mismo  autor.  Alcala  de  He- 
nares,  1615,  4o.  fif.  xvi.,  160,  (and  Apol.)  vii.  29. 

2801.  Nick-Groome,  pseudon.  A  Cvrry- 
combe  for  a  Coxe-combe,  or  Purgatories 
Knell.  In  Answer  of  a  Lewd  Libell  lately 
foricated  by  labal  Racbil  against  Sir  Edvv. 
Hobies  Covntersnarle :  entituled  Purgatories 
Triumph  ouer  Hell.  Digested  in  Forme  of  a 
Dialogue  by  Nick-Groome  of  the  Ilobie-stable 
Reginobvrgi,    London,  1615,  -i".    BL. 

2802.  Becanus,  Martiuus.  De  Oratione  pro 
Defuncti§  Epistola  ...  .  Moguutise,  1615, 
120. 

2803.  Gonzalez  de  I<osada,  Juan.  Tra- 
tado  de  la  devocion  que  se  ha  de  tener  con 
las  almas  del  purgatorio.  Salamanca,  1617, 
160. 

2804.  Waser,  Casp.  De  Purgatorio.  Basileae, 
16t7,  40. 

2805.  Veron,  Francois.  Preuyes  du  purga- 
toire  et  de  la  priSre  pour  les  trepasses,  et  nul- 
lite  de  la  Confession  de  foy  des  ministres,  du 
Bouclier  de  Du  Moulin  [publ.  in  1618J,  du 
Desespoir  de  Ferry,  ministre  de  Metz,  et  de 
I'Examen  de  Chabercelaye  et  autres  minis- 
tres de  Xaintonge,  par  ia  seule  Bible.  Paris  ? 
16i-t  8o.  ^ 

2806.  Le  Clerc,  Jacques.  Traite  du  purga- 
toire,  centre  les  heretiques  de  ce  temps. 
Paris,  1619, 120  or  80? 

2807.  Roa,  Martin  de.  Del  estado  de  las 
almas  en  purgatorio.  ...  Seuilla,  1619,  12o 
or  240.  ff.  180  +. 

Numerous  editions.  Translated  into  Portuguese, 
Italian,  Latin.  French,  German,  and  Poliih.  See 
Backer,  V.  627,  628. 

2808.  Salo,  Alexis  de.  Le  triomphe  des  ames 
du  purgatoire,  ...  traduit  de  Tltalien  en 
Frangoia  par  L.  Garon.    Lyon,  1621, 12°. 

^09.  Crocius,  Joh.  Commentarius  . . .  de 
Purgatorio  pontificio  ...  .  Marpurgi,  1622, 
So.  8  gr. 

"  Solidus  et  perspicnus."— ITaZcft. 

2810.  Pabrl  (Lat.  Faber),  Filippo.  Dispu- 
tatio  theologica  . . .  de  Poenitentia,  Peccato, 
Purgatorio,  Suflfragiis,  Indulgentiis,  et  de 
Praedestiuatione.    Venetiis,  1623,  fol. 

2810».  Veron,  Francois.  Le  purgatoire  et  la 
priere  pour  les  fideles  trepasses  prouves  par 
textes  de  I'ecriture  sainte  en  la  bouche  des 
saints  pSres  des  quatre  premiers  siecles.  Paris, 
1623,  80. 

2811.  Binet,  l5tienne.  De  I'estat  heureux  et 
malheureux  des  aiiies  souffrantes  du  purga- 
toire, ...  oil  sont  traictees  toutes  les  plus 
belles  questions  du  purgatoire  ...  .  Paris, 
1625,  120.  — Also  Douay,  1627,  24o,  pp.  594; 
Paris,  1633,  18o. 

2812.  Guild,  William.  Ignis  Fatuus.  Lon- 
don, 1625. 

Against  the  doctrine  of  Purgatory. 

2813.  Meisner,  Balthasar.  De  Indulgentiis 
et  ficto  Papistarum  Purgatorio,  oder  pabsti- 
BCher  Irrwisch.  Vitembergje,  1625,  4o.  8  gr. 
—  Also  Leipzig,  1626,  1630,  8o. 

2814.  Tlmmm,  Theodor.  Ignis  Purgatorii 
pontificii  Fatuus.    Tubingje,  1625,  4o. 

2815.  Ussher,  or  Usher,  James,  Abp.  An- 
swer to  a  Challenge  made  by  a  Jesuite  [W. 
Malone]  in  Ireland  [respecting  the  antiquity 
of  the  Romish  doctrine]  ...  .  London,  1625, 
40.  —  Also  1631,  40,  1686,  4o,  and  in  his  Whole 
Works,  Dublin,  1847,  etc.  80,  Vol.  III.    B. 


Treats,  among  other  things,  of  Purgatory,  Praver 
for  the  Dead,  lAmbus  Patruni  and  Christ's  Descent 
into  Heli. 

2810.  Usslier,  or  Uslier,  James,  Abp.  Arch- 
bishop Ussher  on  Prayers  for  the  Dead.  (Tracts 
for  the  Times,  etc.  No.  72.  London,  1836.  80. 
pp.60.)    H. 

2816».  Roboredo,  Amaro  de.  Socorro  daa 
almas  do  purgatorio  ...  .  Lisboa,  1627, 12o. 
—  i6id.  164.5,  240. 

2817.  Montalban,  or  Montalvan,  Juan 
Peres  de.  Vida  y  purgatorio  del  glorioso 
San  Patricio  ...  .  Madrid,  1627,  80.  — Re- 
printed, 1656,  1739, 1772. 

A  French  translation,  Bruxelles,  1659, 12o.    A. 
2817».  O'Sullivan,  Philip.  PatritianaDecas; 
sive  Libri  decern,  quibus  de  D.  Patritii  Vita, 
Purgatorio,  Miraculis  ...  agitur  ...    .    Ma- 
triti,  1629,  4o.    BL. 

2818.  Arcudlns,  Petrus.  ...  Utrilm  detur 
Purgatoriuni,  et  an  illud  sit  per  Ignem. 
Romae,  1632,  4°.  pp.  (4\  84.  — /6irf.  1717,  4°. 

2819.  Bonnyers,  or  Bonnieres,  Marc  de. 
L'advocat  des  ames  du  purgatoire,  on  moyens 

faciles    pour  les    aider.    2«  ed Lisle, ' 

1632,  240.  pp.  186.-30  ed.,  ihid.  1633,  24o. 

A  German  translation,  Luxembourg,  1635,  etc. ; 
Latin,  Cologne,  1659,  12o. 

2819*.  The   same.      Nouvelle   edition,   , . . 

augment6e  des  traits  historiques  . . .  par 
Tabbe  Bonespan.  Lyon,  1861,  32o.  pp.  vi. 
334. 

2820.  lianrentius,  Jacobus.  Fabula  Papi»- 
tica  Infernalis  tripartita,  hoc  est,  Doctrina 
Ecclesiae  Romanas  de  tribus  fictitiis  Locis  In- 
fernalibus,  Purgatorio,  Limbo  Puerorum  et 
Limbo  Patrum,  detecta,  confutata  ...  .  Am- 
stelodami,  1632,  4o.    BL. 

2821.  Ritter,  Steph.  De  Igni  Purgatorio  Pa- 
pist ico.     Marburgi,  1632,  4o. 

2822.  Brignole  Sale,  Antonio  Giulio.  La 
colonua  per  le  aninie  del  Purgatorio.  Genova, 
1634,  and  1635,  4°.- Bologna,  1636;  Napoli, 
1646,  12o. 

2823.  Antonio  da  Nati^idade.  Silva  de 
svfragios,  declarados,  alabados,  y  encomen- 
dados,  para  comvn  prouecho  de  viuos  y  difun- 
tos. Declarase  el  estado  de  las  almas ;  ^e  re- 
fieren  muchos  exemplos,  y  casos  prodigiosos. 

. . .    Tradvzidos  en  lengva  Castellana,  por  el  . 
M.  Fr.  Diego  de  Noguera  ...     .     Madrid,  1666, 
40.  pp.  523  +.     A. 

Curious.  — The  Portuguese  original  was  publ.  at 
Braga,  1635,  i". 

2824.  Andrea  di  S.  Tommaso  {formerly 
Lievaretti).  Trattato  del  stato  dell'  anime 
del  purgatorio.    Genova,  1636,  4o. 

2825.  Ry-vi^ocki,  Joh.  Arma  cathc^ica  pro 
Traditionibus  et  Purgatorio  contra  Anti-Bel- 
larminum  Amesii  ...    .    Vilnae,  1636,  foL 

2826.  Arcndius,  Petrus.  ...  De  Purgatorio 
Igne  adversus  Barlaam  ...  .  Gr.  and  Lat. 
Rom«,  1637,  4o.  pp.  (8),  411,  (3). 

See  De  Sure,  Bibl.  Instructive,  I.  301;  302. 

2827.  Glias  a  Sancta  Teresia  {formerly 
Joh.  Bapt.  Wils).  Legatio  Ecclesiae  trium- 
phantis  ad  militantem,  pro  liberandis  Anima- 
bus  Purgatorii  ...  ,2  vol.  Antverpiae,  1638, 
fol. 

2828.  Andeol,  .    Defense  du  purgatoire 

...    .    Touruon,  1638, 4o. 

2828».  Andebert,  J^Itienne.  Triumphus  Ve- 
ritatis  de  Transubstantiatione,  et  Purgatorio. 
Orthesii,  1638,  80. 

2829.  Andries,  Judocus.  Supplex  Libellus 
pro  Auimabus  Purgatorii.    Antv.  1642,  24o. 

2830.  Requeste  voor  de  ziele  in  't  Vage- 

vuer.     Antw.  [1640  ?]  1642,  24". 

A  French  translation,  ihid.  1649. 

799 


2831 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


2862b 


2831.  Panli,  Matthia.s,  Preuves  de  la  verite 
du  purgatoire.    Liege,  1040,  IG°. 

283K  [Miimford,  or  Munford,  James]. 
A  Remembrance  tor  the  Living  to  pray  for 
the  Dead.  The  2d  Ed.,  augmented  .. .  .  The 
First  Fundamental!  Part  proving  that  there  is 
a  Purgatory  ...  .  The  Second  Part  recom- 
mending Prayer  for  the  Dead.  By  J.  M. 
(St.  Omer,  1041,  12o,)  Paris,  1660,  sm.  8".  pp. 
.480,158. 

Latin  and  French  translations  in  various  editions. 

2832.  [Andries,  Judocus].  Purgatorium 
cathoiice  assertum,  cum  Incitamentis  ac 
Methodis  Suffragandi.  Brugis,  1042,  12o.  pp. 
240. 

A  Dutch  translation,  Antwerp,  1643,  12'>  or  240. 
2832a.  Hautin,    Jean.      Lytrum    Animarum 
Purgatorii.     Duaci,  1042,  i2o. 

An  Italian  translation,  Milano,  1672,  8°. 

2833.  Calixtus,  Georg.  ...  De  Igne  Purga- 
torio  ...  .  [Jiesp.  Justus  Gesenius.]  Ilelm- 
stadii,  1043,  4o. 

See  also  No.  2840. 

2833».  Bouillon,  Francois.  Histoire  de  la 
vie  et  du  puigatoire  de  Saint  Patrice.  Paris, 
1043,  160.  _  Lyon,  1674,  12". 

2834.  Sandeeus  (Dutch,  Van  der  Sandt), 

Maximilianus.  ...  Admiranda  Purgatorii  Sor- 
monibus  sacrisdoclarata  ...  .  Colon.  Agrip. 
1043,  120.  pp.  312  +. 

2835.  De  Gemitu   Animarum  Purgatorii. 

Colonise,  1044,  I60. 

2836.  Miilmann,  Job.,  the  younger.  Asser- 
tiones  catholicu!  de  Ptu-gatorio,  contra  Calix- 
tum  et  Sectarios.  Monasterii  Westphalia), 
1048,  80.  — AUio  Ilelmstadii,  1651,  4". 

2837.  Daille  (Lat.  Dallieus),  Jean.  De 
Poeniset  Satisfactionibvs  Ilvmanis,  Libri  VII. 
Amstelaedami,  1049,  4o.  pp.  720  +.    H. 

2838.  Major,  Job.  Tobias.  De  Oratione  pro 
Defunctis,  contra  Hug.  Grotium  et  Vulgus 
Papffiorum  ac  Mo*eratorum.  Jena),  1((49. 
Sgr. 

2839.  Paes,  Everardus.  Disputatio  theologica 
de  Purgatorio  . . .  .  fPrass.  Abrah.  Heidau.J 
Lugd.  Bat.,  Elsevier,  1049,  4o. 

2840.  Calixtus,  Georg.  Just!  Gesenii  de 
Igne  Purgatorio  ...  Dissertatio,  Preside 
Georgio  Calixto.  . . .  Inseruntur  VindicijB  a 
Friderico  Ulrico,  Georgii  F.  Calixto,  Offuciis 
Johannis  Mulmanni  ...  oppositse.  Ilelm- 
stadii, 1050,  40. 

2841.  Traite  bistorique  et  tbeologique,  tou-* 
chant  I'etat  des  ames  apres  la  mort,  oi  Ton 
fait  voir  I'origine  et  I'abus  du  purgatoire  de 
Feglise  romaine.  Ilambourg,  n.d.  [10 — ?]  80. 
pp.  426. 

2842.  Calderon  de  la  Barca,  Pedro,  1001- 
1081?  El  Purgatorio  de  San  Patricio.  (In 
bis  Comedias,  Madrid,  1760,  4o,  II.  226-275.) 
H. 

See  Ticknor's  Hist,  of  Spanish  Literature,  II.  353- 
355. 

2843.  Conring,  Ilerm.  De  Purgatorio  Ani- 
madA'ersiones  in  Jo.  Mulmannum  ...  .  Hel- 
mestadii,  1051,  4°. 

2844.  Kedd,  Jodocus.  Predikanten  Fegfewer 
...    .    Colin,  (...)  1051,  120. 

2845.  Rosserius,  Franciscus.  l.vip^yopo^  rwv 
>^vx(^v  Twv  Iv  KadapTt]piu>  Tt/xwpovjaeVojv.  Paris, 
1(J51,  80. 

2846.  Avendano,  Sebastiano  de.  Speculum 
Spirituale  de  llumanae  Vita)  Miseriis,  ac  mi- 
ris  Mortis  Effectibus,  et  diffuse  de  Excellentiis 
Purgatorii.     Roma),  1052,  fol. 

2847.  Staveley,  A.  Judex  [Index?]  Expur- 
gatorius:  or  a  Sermon  on  Purgatory.  Lon- 
don, 1055, 40.    BM. 

800 


2848.  Waleml>urcli,  or  WallentourgK, 

Adrianus  and  Petrus.     Tractatus  de  Sanctis 
et  Purgatorio.    Colouiae,  1050,  4o. 
2848*.  Ricliard,  Francois.    De  Controversiis 
Grajcorum  &  Latinorum,  sen  Clypeus  Roma- 
nse  Fidei.     Gr.  and  Lat.    Parisii's,  1057,  4®. 
Treats  particularly  of  Purgatory. 

2849.  Forbes,  William,  Bp.  Considerationes 
modestae  et  pacificaj  Controversiarum  de  Jus- 
tificatione,  Purgatorio,  et  luvocatione  Sanc- 
torum, Christo  Mediatore,  et  Eucbaristia. 
Londini,  1058,  S".  — Editio  4ta,  Vol.  I.  Lon- 
dini,  1850,  80.  pp.  502.  {Libr.  of  Anglo-Catho- 
lie  Theol.)    B. 

2850.  Geier,  Martin.  De  Precibus  pro  Defunc- 
tis  contra  Pontificios.    Lipsia?,  1058,  4o.  5  gr. 

2851.  Hautin,  Jacques.  Advocatus  Purga- 
torii, e  Gallico  Latine  redditus  et  illustratus. 
Colonia),  1059,  I60. 

2852.  Corneeus,  Melcbior.  Murus papyraceua 
Purgatorii  contra  Lutberistas  Erfurtensea. 
Ilerbipoli,  1000,  4o. 

2853.  -^ —  Scriptum  est,  Purgatorium  esse,  et 
scriptum  non  e.st,  Purgatorium  noii  esse. 
Herbipoli,  1000,  4o. 

2854.  White  (Lnt.  Anglus  ex  Albiis), 
Thomas.  Religion  and  Rea.soii  mutually  cor- 
responding and  assisting  each  other.  First 
Essay.  A  Reply  to  the  Vindicative  Answer 
lately  publisht  against  a  Letter  in  which  the 
sence  of  a  Bull  and  Council  concerning  the 
Dxnation  of  Purgatory  was  discust.    Paris, 

1000,  80. 

2855.  Bobye,  A,  Trait6  du  purgatoire.   Lyon, 

1001,  So.  —  Also  Geneve,  1664,  80. 

2856.  Grumsel,  Guillaumo.  Paraenesis,  sive 
Adhortatio  Anima)  in  Ignibus  expiatoriis  de- 
tenta)  ad  Mortales.     Audomari,  HUM,  S°. 

Also  apiiendcd    to    his  Jucundi  Sacrce  Synaxeoa 
Amores,  Leodii,  1667,  12o. 

2857.  Neuliauscr,  Bernb.  Biblische  Feuer- 
Wage,  Oder  unpartheyische  Erwegung,  wel- 
ches aus3  n.  Schrifft  erweisslicber,  dass  ein, 
Oder  kein  Fegfeuer  sey  ?     MUncben,  1001,  4o. 

2858.  Hautin,  Jacques.  Patrocinium  Fide- 
lium  dcfunctoruni,  ad  Usum  pra)sertim  eorum, 
qui  per  Octiivam  couciouuutur.  Leodii,  1004, 
fol.  pp.  355  +. 

2859.  Manni,  Giov.  Battista.  Predicbe  del 
purgatorio,  ovcro  sacro  trigesinio  di  varj  dis- 
corsi  per  aiuto  dell'  anime  del  purgatorio 
...  .  Venetia,  1000,  40.  —  Also  Bologna,  1673, 
fol. 

2859*.  [Ram art,  Gregoire].  Les  clefs  du 
purgatoire,  forgees  dans  les  sacrees  playes  du 
Sauveur  ...    .     Lyon,  1009, 80. 

2860.  Micbaelis,  Antoine.  Octaves  des  morts 
ou  Sermons  tres-propres  a  exciter  les  fidelles 
au  secours  des  ames  du  purgatoire.  . . .  Avi- 
gnon, 1071,  80.  pp.  263,  159  +. 

2861.  Banos  y  Velasco,  Juan  de.  Devo- 
cion  por  las  animas  del  purgatorio.  Matriti, 
^072,  80. 

2862.  Sanbert,  Job.,  the  younger.  Discussio 
quorundam  Locorum  S.  Scripturae  pro  Pur- 
gatorio et  SatisfactioneproMortuoi-umPecca- 
tis  a  Pontificiis  passim  citatorum.  Altorfii, 
1072. 

2862a.  Albert  de  St.  Jacques  (originally 
Christopho  Mercier).  Lumiere  aux  vivans 
par  I'expericnce  des  morts,  ou  diverses  appa- 
ritions des  ames  du  purgatoire  ...  .  Lyon, 
1075,  80. 

2862''.  Vaugbton,  John.  The  Roman  Catbo- 
lick  converted,  or  a  Testimony  against  the 
Papists  Imaginary  Purgatory  ...  .  London? 
1070,  40.  (li  sh.) 


2863 


SECT.  III.    C.  4.  — CHRISTIAN  DOCTRmE.  —  PVROATORr. 


2890 


2863.  Dentscliinann.  Joh.  Purgatorium 
e.vtinctuni  [or  exustum?].    Witteb.  1677,  4°. 

2663>.  Keppler,  Lorenz.  Subsidium  Anima- 
bus  in  Puigatorio  luentibus  onini  jure  debi- 
tum,  adumbratum  in  Lege  veteri,  illustratum 
in  Lege  nova,  et  Sententiis  SS.  Patrum,  His- 
toriis  etiam  recentioiibus  declaratum.  ... 
Salisburgi,  n.d.  [1077  ?J  S".  pp.  368  +. 

A   German    translation,  entitled   "Seelen-Hiilff, ' 
etc.  2d  ed.,  Landshut,  1737,  8". 

2864.  Kortliolt,  Christian.  ...  Disquisitio 
ues  Anti-Barouian£e  ...  .  Kilonii,  1077,  4o. 
(47  sh.)  — Also  ibid.  1700,  and  Ilamb.  1688, 
1708,  40. 

The  second  Dissertation  treats  of  prayer  for  the 
dead,  and  the  third  of  purgatory. 

2865.  [Steiio,  Niels].  Catbolische  Glaubens- 
Lehre  vom  Fegefeuer,  niit  klaren  Zeugnissen 
aus  dem  heil.  Aiigustino  bewehret;  nebenst 
Entdeckung  vier  grober  IntbUmer  des  Dor- 
scha?i  ...     .     Hannover,  1()78, 

2866.  Baier,  Joh.  Willi.,  the  elder.  Dissertatio 
de  Purgatorio  Pontificioruui,  utrum  Claris 
Testimoniis  S.  Augustini  solide  probari  pos- 
sit  ?  Scriptori  Auonymo  Pontificio  [N.  Steno] 
opposita.  IResp.  \\ .  C.  Schuniauu.l  Jenae, 
1079,  40.  pp.  55. 

2867.  Sclierzer,  Joh.  Adam.  Purgatorium 
exustum,  contra  Papistas.  [Resp.  Heinr. 
Wohlers.]     Lipsiie,  1071),  4o. 

Also  in  the  Fasciculus,  etc.    See  No.  2103. 

2868.  Discourse  (A) against  Purgatory.  Lon- 
don, Brabuzon  Aylmer,  1085,  4o.  pp.  37.     //. 

Included  by  Wood  among  the  publications  of  Dr. 
\  John  Hartclitfe  ;  but,  he  says,  "  reported  to  be  written 
by  Dr.  Joh.  Tillotson.  '—MhencB  Oxon.,  ed.  Bliss,  IV. 
791. 

2869.  Hatoerlln,  Georg  Heinr.  De  Purgatorio. 
Tubing*,  10S5,  4°.  2  yr. 

2870.  Advice  from  a  Catholick  to  his  Pro- 
testant Friend,  touching  the  Doctrine  of  Pur- 
gatory.   1087,12".    BM. 

2871.  [Walce,  William,  Abp.\  Two  Dis- 
courses: of  Purgatory,  and  Prayers  for  the 
Dead.     London,  1087,  4".  pp.  71  +.     H. 

Also  in  his  Collection  of  several  Discourses  against 
Popery.  Load.  Itib8,  4"  (H.),  and  iu  the  Preservative 
against  Popery,  Lond.  1738,  fol.,  Vol.  II.    H. 

2872.  [Braittston^  John].  The  Texts  ex- 
amined which  Papists  cite  out  of  the  Bible 
for  the  Proof  of  their  Doctrine  concerning 
Purgatory.  2  pt.  London,  1088,  4o.  pp,  577- 
640.    H. 

Appended  to  some  volume  from  which  the  present 
copy  is  separated. 

2873.  [Johnsoii,  Samuel].  Purgatory  prov'd 
by  Miracles :  collected  out  of  Roman-Catlio- 
lick  Authors.  With  some  Remarkable  His- 
tories relating  to  British,  English,  and  Irish 
Saints.  With  a  Preface  concerning  the  Mira- 
cles. . . .    London,  1088,  4o.  pp.  44  +.    H. 

The  object  of  this  curious  collection  is  to  ridicule 
the  doctrine  of  purgatory,  and  the  Catholic  miracles 
generally. 

2874.  Rosignoli,  or  Rossignoli,  Carlo 
Gregorio,  1031-1707.  Maraviglie  di  Dio  nell' 
anime  del  purgatorio,  incentive  della  pieta 
cristiana  a  suttragarle.  2  pt.  Roma,  (1839,) 
1841,  sm.  180.  pp.  vi.,  382,  436. 

A  German  translation,  Augsburg,  1728,  1735,  1773, 
^■,— French,  Paris,  1860,  IS",  pp.  x..  386. 
2874*.  Retoiir  (Le)  des  morts  pour  demander 
le  secours  des  vivans.    Toulouse,  1094,  12o. 
pp.  48. 

Also  appended  to  Lenglet  Dufresnoy's  Traite  hist. 

et  dogm.  sur  les  Apparitions,  1751,  12°,  Tome  II.    A. 

2874b.  Mendez,  Francisco,    Correspondencia 

del  catolico  Rey  D.  Carlos  II.  a  las  tristes 

voces,  que  dan  desde  el  purgatorio  las  almas 

de  sus  soldados.    Megico,  1095,  4o. 

2875.  Natale,  Antonio.  II  purgatorio  inon- 
dato  dal   saugue  dal  divino  Aguello  per  le 


copiose  mdulgenze  degli  Ordini  regolari,  e 
per  altre  Industrie  giovevoli  all'  anime  de' 
fedeli  defonti.  Palermo,  (1097,)  1703,  12o.  pp. 
19/ . 

2876.  Natale,  Antonio.  Le  sette  fonti  del 
Salvatore  spalancate  alia  universale  pietJl  de' 
fedeli  per  rinfresco  delle  anime  del  purga- 
torio.   Palermo,  (1097,)  1703,  12°.  pp.  156. 

2877.  A.  M.  D.  G.    Tesoro  delle  copiose  in- 

dulgenze  tanto  personali,  quanto  per  I'anime 
del  purgatorio  concedute  da'  Sonimi  Pontefici 
alia  Compagnia  di  Giesil  raccolte,  e  riordinate 
m  compendio.     Palermo,  1097,  32o.  pp.  117. 

Translated  into  Latin  (1732)  and  Spanish  (1736). 

2878.  AUegatione  theologica  in  difesa  delP 

anime  del  purgatorio  ...    .    Palermo,  1701, 12o. 

2879.  Gratianus  Artliensis.  Necessitas 
quasrit  Panem.     Lucern;?,  1700,  S". 

Designed  to  excite  sympathy  for  the  poor  souls  in 
purgatory.  See  Bern,  a  Bononia,  Bihlioth.  Script. 
Capucin.  ^Venet.  1747,  fol.),  p.  110. 

2880.  [Schermer,  Joh.].  Die  nothwendice 
VoUeudung  der  geistlichen  Reinigung  oder 
Heiligung  entwe<]er  in  oder  nach  diesem  Le- 
ben.  Bremen,  1703,  8°.  pp.  72.  — New  ed., 
enlarged, 1704,  1709. 

28S0».  Moiidegai,  Michel.  Dolorum  Libri 
IV 'Neapuli,  1700,  80. 

2881.  Neumann,  Joh.  Georg.  Poiretismus 
fanaticus  in  Doctrina  de  aTroKaOdpa-eL  Animae 
ante  et  post  Mortem  detectus.  lRe.-!p.  J.  E. 
Daschizki.]    Witebergae,  1707,  4".  pp.  126. 

2881*.  Boneta,  Jose.  Gsitos  del  purgatorio, 
y  medios  para  acallarlos  ...  .  Leon  de 
Francia,  1709,  8o.  — Also  Madrid,  1804,  8o. 

2882.  AVetstein,  Joh.  Rud.,  the  younger.  De 
Vanitate  Pnrgatorii.  \Eesp.  L.  Deggeler?] 
Basileai,  1709.  i  th. 

2883.  Le  Q,uien,   Michel.      De    Purgatorio. 
■    (In  the  Yth  of  his  Diss.  Damascen.,  prefixed 

to  his  ed.  of  Joannes  Damascenus,  Par.  1712, 
fol.,  I.  Ixiii.-lxxi.)    H. 

2884.  Deacon,  Thomas.  The  Doctrine  of  the 
Church  of  Rome  concerning  Purgatory  proved 
to  be  contrary  to  Catholick  Tradition,  and  in- 
consistent with  the  necessary  Duty  of  Praying 
for  the  Dead,  as  practised  in  the  Ancient 
Church.    London,  1718,  8°. 

2885.  Novi,  Ambrogio  da.  I  santi  pensieri 
di  suffragare  le  anime  del  purgatorio.  Ge- 
nova,  1719, 8o, 

2886.  Rouault,  Louis,  the  Abbi.  Du  purga- 
toire;  de  la  rigueur  des  tourmens  que  souf- 
frent  les  ames  qui  y  sout  detenues  ;  de  la  com- 
passion que  les  vivans  doivent  leur  porter 
...     .    Avranches,  1737, 12o. 

2887.  Mangeart,  Thomas.  Octave  de  ser- 
mons pour  les  morts,  suivi  d'un  Traite  th6o- 
logique,  dogmatique  et  critique  sur  le  purga- 
toire.    2  vol.  Nancy,  1739,  12o. 

2887*.  CoUet,  Pierre,  1093-1770.  De  Purga- 
torio. (In  Migne's  Theol.  Cursus  completus, 
XVIII.  267-364,  Par.  1840,  4°.) 

2888.  liiberius  a  Jesu.  Controversiae  scho- 
lastico-polemico-historico-criticse.  ...  8  vol. 
Mediolani,  1743-57,  fol. 

Vol.  I.  contains  "  Tractatus  de  Purgatorio,"  etc. 

2889.  Scliubert,  Joh.  Ernst.  Von  der  See-^ 
lenreinigung  nach  dem  Tode.  Jena,  1745,  4<>i 
2gr. 

2889a.  Aze-redo,  Manoel  de.  De  Catholicse 
Ecclesia;  Pietate  erga  Animas  in  Purgatorio 
degentes.    Romas,  1748,  fol. 

2890.  O'liavery,  Murtagh,  pseudon.  Pnrga-. 
torv  proved,  illustrated,  and  set  forth  in  a 
clear  Light.    London,  1752, 12°.  Id. 

•'A  piece  of  humour  intended  to  burlesque  the  Irish 
Eoman  Catholic  Priests."— Monthly  Bev. 

801 


2890a 


CLASS  III.— DESTINY  OF  THE  SOUL. 


2924 


2890*.  R.npp;  Job.  Lissertatio  theologica  de 
Purgatorio.    Heidelbergae,  1T52,  4°. 

2891.  Piazza,  B.enedetto.  II  purgatorio,  istru- 
zioiie  catechistica  dello  stato,  e  pene  del  pur- 
gatorio, e  de'  remedj  apprestatici  da  Dio  in 
questa  vita  ...  .  Palermo,  1754,  4°.  pp.  xii., 
454. 

See  Zaccaria.  Storia  let.  d'ltalia,  X.  418-421  (5.), 
■who  calls  it  "  Un  oitimo  libro." 

2892.  Satime,  C.  De  Precibus  pro  Defunctis. 
Kegiomonti,  iToli,  4o. 

2892a.  Costa,  Victorino  Jose  da.  Tida  e  pur- 
gatorio di  S.  Patricio.    Lisb.  1757,  4°. 

2893.  Porta,  Enrico  di.  De  Liuguamim  Orient. 

Praestantia.  Accedunt  Exercitationes 
duae  in  quanim  prima  Invocatio  Sanctorum 
adversus  Theodoricum  HackHpanium  in  altera 
Purgatorii  Veritas  . . .  asseritur.  Mediolani, 
1768,  40.  pp.  xxxvi.,  380.  H. 
Pp.  211-379  treat  of  purgatory. 

2894.  Ribelro  da  Roclia,  Manoel.  Soc- 
corro  dos  lieis  uos  claniores  das  almas  santas 
...    .    Lisboa,  1758, 4°. 

2895.  Koclier,  Job.  Christoph.  Pontificiorura 
Ignis  purgatorius  ipsorum  Precibus  extinctus. 
Jen*,  1759,  4o.  (3  sb.) 

2896.  Olmedo,  Juan  de.  Memorial,  que  con 
lamentablos  sollozos  y  tiernos  gemidos-pre- 
sentan  las  benitas  y  afligidas  almas  del  Pur- 
gatorio ante  la  piedad  Cbristiana  y  catholica 
devocion  ...     .     Madrid,  1761. 

See  Wright's  St.  Patrick's  Purgatory,  p.  173. 

2897.  Merz,  Aloysius.  Frag,  ob  das  Gebeth 
und  Opfer  fUr  die  Abgestorbene  erst  in  spa- 
tern  Zeiten  aus  Interesse  der  Pabste,  benannt- 
lich  Gregorii  des  siebenden  sey  eingefiilirt 
worden.  Augsburg  und  Innsbrugg,  [1767,] 
4o.  pp.  43, 

2898.  Kliipfel,  Engelb.  Tractatus  thcologi- 
cus  de  Precibus  pro  Defunctis.  Friburgi, 
1773,  40. 

2899.  Fletclier,  or  de  la  Flechere,  John 
,             (William).  The  Last  Check  to  Antinomianism. 

— A  Polemical  Essay  on  the  Twin  Doctrines 
of  Christian  Imperfection  and  a  Death  Purga- 
tory.   London  ?  1775,  12o. 

Also  in  his  Works,  11.  483-«69,  Amer.  ed.    B. 

2900.  Valle, Guglielmodella.  Ragionamento 
apologetic©  del  purgatorio.    Asti,  1702,  8°. 

2901.  Rossignol,  Jean  Joseph.  Des  peines 
du  pnrgatoire.  Turin,  1808,  8o.  pp.  xx.,  312. 
{(Euvres,  lie  Recueil,  Vol.  I.) 

2902.  Devie,  Alex.  Raymond,  Bp.  of  Belley,  b. 
'             1767.    Pieux  souvenir  des  ames  du  purgatoire 

pendant  I'octave  des  morts  ...  ..  20o  ed., 
augnientee  de  plusieurs  meditations  ...  . 
Lyon,  I860,  18o.  pp.  xii.,  392. 

2903.  Butler,  Alban.  November  2.  All 
Souls.  [An  Essay  on  Purgatory  and  Prayer 
for  the  Dead.]  (Lives  of  the  Saints,  London, 
1815,  80,  XI.  26-45.)    H. 

2904.  Raffles,  Thomas.  Purgatory  and  Prayers 
for  the  Dead,  a  Lecture.    London?  1821,  8o. 

2904a.  'Wlttmann,  Georg  Michael.  Ein  Ge- 
betbuch  fiir  dio  armen  Seelen  im  Fegfeuer. 
...    Augsburg,  1822, 120. 

29041).  Valletta,  ,    Discorsi   snllo  stato 

delle  auime  purganti  nella  vita  futura.    Roma, 

1830. 
2904c.  Sambiicy,  Louis  de,  the,  AbM.    Dis- 

cours  sur  la  pi6te  envers  les  morts.    Paris, 

1833,  80.  pp.  80, 

2905.  Britzger,  Franz  Xav.  Dissertatio  ... 
Quid  doceat  Kcclesia  Catholica  de  Purgatorio. 
Neuburgi  Daiiubii,  1835. 

2906.  Purgatorio  (II)  aperto  alia  pietJi  de' 
viventi,  oesia  Breve  quotidiano  csercizio  in 

802 


sollievo  delle  anime  del  purgatorio,  tradotto 
dal  francese.    Venezia,  1835,  16o.  pp.  32. 

2907.  Tracts  for  the  Times,  by  Members  of 
the  University  of  Oxford.  [Nos.  1-90.1  6 
vol.  London,  1834-41,  So.    H. 

No.  79  (in  Vol.  IV.5,  publ.  in  1837,  is  on  Purgatory, 
pp.  61. 

2908.  Perrin,  Theodore,  the  AbM.  Le  pur- 
gatoire. Traite  historique,  dogmatique  et 
moral.    2  tom.    Paris,  1837-38, 12o,  4  fr. 

2909.  Fegfeuer  (Das),  von  seiner  lieblichen 
Seite  betrachtet.  Von  einem  Priester.  Nord- 
lingen,  1840, 12o.  J  th. 

2910.  Remarlcs  on  Mr.  [J.  H.]  Newman's 
Doctrine  of  Purgatory ;  by  a  Country  Clergy- 
man.   Oxford,  1841,  So.    BL. 

2911.  Blanc,  Andre,  Du  purgatoire,  Gre- 
noble, 1842,  So.  (3  sh.)  40c. 

2912.  Novena  para  rogar  al  Seffor  por  las 
animas  del  purgatorio  ...  .  Madrid,  1842, 
80. 

2913.  Desmoulins, ,  the  Abbe.  Le  pur- 
gatoire venge  ...  .  Grenoble,  1843,  8o.  pp. 
48. 

2914.  Hall,  William  John.  The  Doctrine  of 
Purgatory,  and  the  Practice  of  Praying  for 
the  Dead,  as  maintained  in  the  Romish 
Cliurch,  examined.  . . .  London,  1843,  So.  pp. 
416. 

2915.  Manuel  de  la.>devotion  aux  ames  du 
purgatoit-e.    Paris,  1843, 18o.  (6  sh.) 

2916.  Hoflfmann,  Christ.  Das  Daseyn,  die 
Beschalfenheit  und  Lage  des  Fegefeuers  . . . 
sowohl  aus  klaren  Stellen  der  heiligen  Schrift, 
als  aus  Vernunftgrlinden  bevvieseii,  geschil- 
dert  und  bestimmt  ...  .  Ileilbronn,  1845, 
So,  pp.  iii.,  22.  — 2e  Aufl.  ibid.  1846,  So. 

2917.  Prayers  for  the  Dead.  London,  Toovey, 
1845, 120.  3s.  (3d, 

2918.  Purgatorio  (El),  De  su  existencia, 
de  SUB  penas  y  del  deber  de  orar  por  los  fieles 
difuntos ;  por  el  autor  del  Alma  y  la  Confesion, 
aumentado  con  seis  meditaciones  del  P.  Mar- 
tin de  Roa  ...  para  despertar  la  devocion  h 
socorrer  las  almas  del  purgatorio,  y  de  varias 
oraciones  y  prScticas  para  esta  devocion, 
Madrid,  1845, 16o,  4  rs.  9  mrs. 

2919.  Roussel,  Napoleon.  ''Le  purgatoire. 
Paris,  1845, 16o.  (li  sh.) 

Translated,  and  publ.  as  No.  423  of  the  Tracts  of 
the  Tract  Society  of  the  Methodist  Episc.  Church  in 
the  U.  S. 

2920.  Ackermann,  Jos.  Trost  der  armen 
Seelen.  BelehruTigen  und  Beispiele  Uber  den 
Zustand  der  Seelen  im  Fegfeuer.  Sammt 
einem  voUstandigenGebetbuch,  2evermehrte 
Aufl.  Einsiedeln,  (. , ,)  1846,  IS*,  pp.  360,  and 
one  plate. 

2921.  Purgatory  Opened  to  the  Piety  of  the 
Faithful;  or,  the  Month  of  November  con- 
secrated to  the  Relief  of  the  Souls  in  Purga- 
tory :  to  which  is  also  added,  a  Perpetual 
Suffrage,  a  Daily  Exercise,  and  a  Novena  from 
the  Italian.   'London,  1848,  24o.  pp.  150.  2s. 

2922.  Rock,  Daniel.  Hierurgia,  or  Transub- 
stantiation.  Relics  and  Purgatory  as  set  forth 
in  the  Holy  Sacrifice  of  the  Mass,  expounded, 
and  the  Use  of  Holy  Water,  Imageo,  &c.  il- 
lustrated ...    .    2d  Ed.  London,  (. . .)  1851,  So. 

2923.  Semaine  des  morts,  ou  Prieres  pour  le 
soulagement  des  ames  du  purgatoire.  2e 
edition  ...  .  Clermont-Ferrand,  (. .,)  1853, 
320,  (1  sh,) 

2924.  Marshall,  Sev.  William.  The  Doc- 
tiiue  of  Purgatory;  Patriarchal,  Perpetual 
and  Universal,  Scriptural,  Patristical,  Pro- 
testantal,  and  Rational.  5th  Ed.,  revised 
...     .     London,  (...)  1854, 12°.  pp.  78. 


2925 


SECT.  III.    D.— CHRISTIAN  DOCTmSE.  —  TBE  resurrsction. 


2945 


2925.  Marcellln,  on  I'Existence  dn  purga- 
toire  et  du  devoir  de  prier  pour  les  morts, 
suivi  d'un  petit  traite  sur  les  peines  et  le 
soulagement  des  fideles  defunts.  Par  I'auteur 
des  Flaidoyers  sur  la  confession.  3*  ed.  Lille, 
(1856,  . . .)  1859,  180.  pp.  105. 

2926.  Frantz,  A.  Das  Gebet  fur  die  Todten, 
in  seinem  Zusammenhange  mit  Cultus  und 
Lehre,  nach  den  Schriften  des  heiligen  Augus- 
tinus.  Eine  patristische  Studie  ...  .  Nord- 
hausen,  1857,  8".  pp.  176  +.     F. 

2927.  Confrerle  de  prieres  pour  les  morts, 
etablie  a  Loos.  Acte  heroique  de  charite  h, 
regard  des  saintes  anies  du  purgatoire.  9e 
ed.    Lille,  (. . .)  1859,  ISo.  pp.  26. 

2928.  Ran^on  (La)  des  ames  du  purgatoire. 
Recueil  des  prieres  et  des  exercices  de  piete 


auxquels  I'T^glise  a  accorde  des  indxilgences, 
avec  riudicatiou  des  jours  qui  en  sout  favori- 
ses.  . . .  Toulouse,  1859,  32o.  pp.  x.,  606.  1/r. 
50  c. 

2928*.  Gurney,  Archer.  Restoration;  or, 
The  Completion  of  the  Reformation.  London, 
1861,  80  ? 

Mr.  Gurney,  though  a  member  of  the  Church  of 
England,  heie  maiutains  the  doctrines  of  the  Real 
Presence,  the  Eucharistic  Sacrifice,  and  Prajer  for 
the  Departed. 


Daude,  F.  F.,  the  Ahh6.  Manuel  com- 
plet  de  la  devotion  envers  les  ames  du  purga- 
toire ...    .    Paris,  1861,  32o.  pp.  viii.,  408. 

2928=.  Stirm,  Carl  Heinr.  Darf  man  fiir  die 
Verstorbenen  beten?  (Jahrb.  fiir  DetUsche 
Theologie,  1861,  VI.  278-308.)    I). 


D.  — THE  RESURRECTION. 


iVbte.  —  Under  this  head  are  also  placed  works  which 
discuss  the  question  of  au  ethereal  body  or  vehi- 
cle of  the  soul,  not  separated  from  it  by  death. 

2929.  Ciidworth,  Ralph.     1678.    See  No.  52. 

In  Chap.  V.  Sect.  III.  of  his  InteUectual  System. 
Cudworth  has  discussed  at  length  the  opinions  ol  the 
ancient  heathen  philosophers  and  the  Christian 
Fathers  respecting  "the  body  of  the  soul."  See 
Harrisons  edition  of  Cudworth,  III.  259.  et  seqq., 
and  the  elaborate  dissertation  of  Mosheim  on  the 
same  subject,  ibid.  pp.  276-307. 

2929*.  Claus'ivitz,  Bened.  Gottlob.  De  illis, 
qui  Aevo  Apostolico  in  Pauli  Epistolis  obvii 
Carnis  nostrae  Resurrectionem  negarunt. 
Hal.  1744,  40.  3  gr. 

2930.  Sykes,  Arthur  Ashley.  An  Enquiry 
when  the  Resurrection  of  the  Body,  or  Flesh, 
was  first  inserted  into  the  Public  Creeds.  ... 
London,  1757,  8o.  pp.  52.     H. 

2931.  Rutlierfortli,  Thomas.  Four  Charges 
to  the  Clergy  of  the  Archdeaconry  of  Essex. 
...    Cambridge,  1763,  80.  pp.  95. 

The  fourth  Charge  contains  "an  Enquiry,  whether 
the  Article  of  the  Resurrection  of  the  Body  or  Flesh 
was  not  inserted  into  the  Public  Creeds  before  the 
Middle  of  the  Fourth  Century,"  in  answer  to  Dr. 
Sykes. 

2932.  Teller,  Wilh.  (Lat  Guil.)  Abraham. 
Fides  Dogmatis  de  Resvrrectione  Carnis  per 
qvatvor  priora  Secvla.  Enarratio  historico- 
critica...  .  [In  two  Parts.]  Helmstadii 
[and  Halle],  1766  [-(J7],  8o.  pp.  472.    F. 

Part  II..  pp.  181-472,  has  the  half-title: —  <«  Reli- 
quiae Actorvm  Secvli  III.  et  IV.  de  Resvrrectione 
Carnis.''  Mi'inscher  calls  it  "  a  very  useful  collection, 
made  with  great  diligence."  There  is  a  good  review 
of  the  work  in  Ernesti's  J^ewe  Theol.  Bibl.,  IX.  221- 
24i.     H. 

2933.  Hallenberg,  Jonas.  Disquisitio,  qua- 
lis  sit  Dogmatis  de  Resurrectione  Corporum 
Mortuorum  Origo,  et  num  in  Libro  lobi  eius- 
deni  Mentio  facta  sit?  Stockholmiae,  1798, 
S".  pp.  45.  (Also  in  D.  J.  Pott's  Sylloge  Comm. 
Theol.,  IV.  325-347.)     H. 

See  Monthly  Rev.,  1800,  XXXIII.  501-503. 

2934.  Risold,  Gottlieb  (Lai.  Theophilus).  De 
Historia  Dogmatis  de  Mortuorum  Resurrec- 
tione ...     .    Bernae,  1826,  So.  pp.  31. 

2935.  Zyro,  Ferd.  Friedr.  Ob  Fleisch  oder 
Leib  das  Auferstehende  sei.  Ein  Beitrag  zur 
christlichen  Dogmengeschichte.  {Zeitschrift 
f.  d.  hist.  Theol.,  1849,  XIX.  639-662.)    H. 

See  further,  on  the  history  and  literature 
of  the  subject.  No.  545,  Fabriclus;  2941, 
Ramers;  2964,  Dame;  297(^  Pearson; 
2987,  Hody;  3012,  Moslieim ;  •  .3046% 
Miiller;  3081,  Zelirt ;  31^2^,  Ham- 
t>erger. 


2936.  Jnstinus  Martyr,  fl.  a.d.  140.  ... 
'ATToSetfis  Resurrectionis  Carnis.  Fragmeu- 
tuni  . . .  editum  cum  Observationibus  histo- 
rico-criticis  a  Guil.  Abrah.  Teller.  6??-.  and 
Lat.    Helmstadii,  1766,  4o.  pp.  48. 

2937.  Atlienagoras,  fl.  A.D.  178.  ...  Opera. 
Gr.  ...  Recensuit  ...  Prolegomenis  Adno- 
tatione  Versione  instru.xit  . . .  loann.  Carol. 
Theod.  Qtto  ...  .  Jenae,  1857,  So.  pp.  Ixxv., 
328. 

The  treatise  on  the  resurrection  occupies  pp.  186- 
291.  Au  English  translation  of  this,  by  R.  Porder, 
Lond.  1573.  8";  Italian,  by  G.  Faleti,  Venezia,  1556, 
4" ;  French,  by  L.  Reiner,  Breslau.  1753,  8o. 

2938.  The  Apologeticks  of  . . .   Atheriago- 

ras,  I.  for  the  Christian  Religion.  II.  For 
the  Truth  of  the  Resurrection.  . . .  Together 
with  a  curious  Fragment  of  Justin  Martyr 
on  the  . . .  Resurrection  ...  .  And  two  other 
Fragments:  the  one  attributed  to  Josephus 
[by  others  to  Hippolytus]:  the  other  to 
Methodius,  concerning  the  State  of  the  -Dead. 

..  "With  the  Original  Greek  [of  these  two 
Fragments].  Done  into  English,  with  Notes. 
To  which  are  prefix'd  two  Dissertations :  the 
one  concerning  the  Jewish  Notion  of  the  Re- 
surrection: the  other  concerning  Athenago- 
ras  ...  .  By  David  Humphreys  ...  .  Lou- 
don, 1714,  80.  pp.  308  +.    H. 

2939.  Tertullianiis,  Q.  Septimius  Florens, 
fl.  A.D.  200.  De  Resurrectione  Carnis  Liber. 
{Opera,  ed.  Oehler,  II.  465-551.)    D. 

2940.  Origenes,  fl.  ad.  230.  Fragmenta  de 
Resurrectione.  (Opera,  Par.  1733,  etc.  fol.,  I. 
32-37.)     H. 

On  Origen's  doctrine  of  the  resurrection,  see  further 
De  Princip.  II.  10;  contra  Cels.  V.  li-24,  VII.  32,  33, 
VIII.  49,  50,  in  his  Opp.  Tom.  I.  ;  Selerta  in  Psalmot 
(on  Ps.  i.  5),  Opp.  II.  53J-536;  Comm.  in  Matth.  Opp. 
III.  811-814.     O'on  Colin.) 

2941.'  Ramers,  C.  Des  Origenes  Lehre 
von  der  A  uferstehung  des  Fleisches.  Eine 
historisch-dogmatische  Abhandlung,  . . . 
Trier,  18.51,  8*.  pp.  vi.,  78. 

2942.  Metliodius,  Patarensis,  fl.  a.d.  290. 
De  Resurrectione.  Gr.  and  Lat.  (Migne's 
Patrol.  Grttca,  XVIII.  265-330.)    H. 

2942».  Apostles.  See  the  so-called  Apostoli- 
cal Constitutions,  Lib.  V.  c.  7. 

2943.  Jacobus  jVisibenus,  fl.  a.d.  325.  ... 
Sermones,  Armenice  et  Latine  ...  .  Romae, 
1756,  fol. 

Serm.  VIII.  is  on  the  resurrection  of  the  dead. 
See  Ernesti's  Neue  Theol.  Bibl.,  VIII.  209. 

2944.  Cyrilliis  Hierosolymitanus,^.  a.d. 350. 
De  Carnis  Resurrectione. 

See  his  Cat.  XVIII.  cc.  1-10 ;  cf.  IV.  c.  19. 

2945.  Gregorius  Nyssenus,  fl.  a.d.  370.  . . . 
De  Anima  et  Resurrectione  cum  Sorore  sua 

803 


2946 


CLASS  III.— DESTINY  OF  THE  SOUL. 


2978 


Macrina  Dialogus.  Graece  et  Latine.  Ad 
Codicum  MSS.  fidem  recensuit  et  illustravit 
Jo. Georgius Krabingerus  ...  .  Lipsiae,  1837, 
8o.  pp.  xxii.,  374.    D. 

Also  in  his  Opera,  Paris,  1638,  fol.,  III.  181-260.  H. 

2946.  Ambrosius,  Abp.  of  Milan,  fl.  a.d. 
374.  De  Excessu  Fratris  sui  Satyri,  et  Liber 
secundus  de  Fide  Resnrrectionis.  (Opera, 
Par.  1686-90,  fol.,  II,  1109-71.)    H. 

2946a.  Joannes  Chrysostomus,  Saint,  fl.  a.d. 
398.  De  Kesurrectione  Mortuorura  Homilia. 
Gr.  and  Lat.  {Opera,  II.  422-436,  ed.  Moutf.) 
H. 

2947.  Clerlce  {Lat.  Clercus),  John.  Opvs- 
cvlvm  plane  diviuvni  de  Mortuorum  resurrec- 
tione  et  extreme  iuditio,  in  quatuor  Unguis 
succincte  conscriptiim.  ...  Latyne.  Eng- 
lysshe.  Italian.  Frenche,  London,  Joannes 
Herforde,  1545,  4o.  (31  leaves,  2  col.)  — Also 
ibid.  1547,  and  1573,  4o, 

2948.  JVausea,  Friedr.  De  Jesu  Christi  et 
Novissinia omnium  Mortuorum  Resurrectione 
Libri  III.     Vienna?  Austrife,  1551,  sm.  4°. 

"  Traits  singulier,  fort  curieux,  et  dont  les  exem- 
plaircs  sent  assez  rares."— i>e  Bure. 

2948a.  Mattliesius,  Job.  Leichenpredigten 
iibor  1  Cor.  XA'.  in  drei  Theileu.  Niu'nberg, 
155«,4<'._iWrf.  1581,  40. 

2949.  liutlier,  Martin.  Tier  Predigten  ... 
von  der  Todten  Auferstehung  und  letzten 
Posaune  Gottes  [on  1  Cor.  xv.l  ...  .  Er- 
furt, 15«3,  80. 

Also  ill  his  Werke,  Walchs  ed.,  VIII.  1398-1511.  H. 

2950.  Sorbin  de  Salnte-Foi,  Arnaud. 
Unit  sermons  de  la  resurrection  de  la  chair 
...    .    Paris,  1574,  8°. 

2951.  Philippln,  tWe.  Declaration  brieve 
et  claire  de  la  resurrection  des  morts.  Neuf- 
Chastel  en  Suysse,  1575,  16°. 

2952.  Aurellio  {Lat.  Aurelius),  Gio.  Bat- 
tista.  De  Mortuorum  Kesurrectione  Dispiitatio 
theologica  et  philosophica  ...  .  Francofurti, 
1586,  80. 

2953.  Aubery  {Lat.  Alberius  or  Aube- 

riiisj,  Claude.     A  demonstratiue  Oration  of 
the  resurrection  of  the  deade  compiled  by 
Claudius   Alberius  Triuncurianus.    . . .     Lon- 
don, Hugh  Singleton,  N.n.  [1588?].  8o.  ff.  15, 
Tlie  original  Latin  was  publ.  about  1586. 

2954.  Miiller,  Georg.  Articul  von  der  Aufer- 
stehung der  Todten  ...  in  sieben  Predigten 
[on  1  Cor.  XV.].    Jena,  1591  [1596?],  4o. 

2955.  Sacbse,  Michael.  Acht  Predigten  ... 
von  der  Aufferstehung  der  Todten.  Leipzig, 
1592,80. 

2956.  "Weinrich,  Georg.  Visio  Ezechielis; 
Oder  sieben  Predigten  iiber  das  sieben  unci 
dreyssigste  Capitel  Ezechielis  von  der  Aufer- 
stehung der  Todten.  Leipzig,  1593,  So, — 
Ibid.  1603,  4o;  1710,  So. 

2957.  Cramer,  Daniel.  Tractatus  de  sublimi 
Corporis  spiritualis  Beatorum  Mysterio.  Mul- 
husii  Tyrigetarum,  1601,  4o.  — Also  Fraucof. 

1603,  8o.  (14  sh.) 

2958.  Sigwart,  or  Siegwart,  Joh.  Geo. 
Zwanzig  Predigten  liber  das  fimfzehnde  Capi- 
tel der  ersten  Epistel  Paulli  an  die  Corinthier, 
darinnen  vornemlich  von  der  Auferstehung 
der  Todten  und  CAviger  Seligkeit  gehaudelt 
wird.    Tiibingen,  1602,  4o. 

2959.  Cramer,  Daniel.  Speculum  Gloriae 
futurae;  sive  de  sempiterna  Felicitate  Corpo- 
rum    Beatorum    Meditatioues.     Francofurti, 

1604,  40. 

2960.  Peraca,  Martin.  Sermones  quadrage- 
sinialc's,  y  de  la  resurreccicn.  2  torn.  Barce- 
lona, 1605,  40. 

804 


2960*.  Scbilling^,  Wenceslaus.  ...  Schule, 
darinne  ...  examinirt  wird,  ob  ein  natiir^ 
licher  Mensch  seinen  lantern  naturlichen 
Krafiften  gelassen  die  Aufferstehung  der  Tod- 
ten probabiliter  erreichen  und  fassen  kbnte : 
wird  verneinet  ...  .  Magdeburg,  1616, 8o.  pp. 
127  +. 

See  Baumgarten's  NachriclUen  von  merkw.  Buchem. 
II.  314-318.    B. 

2961.  [Find  (ZaC.  de  Flnctibus),  Robert]. 
Tractatus  theologo-philosophicus,  in  Libros 
tres  distributus ;  quorum  I.  de  Vita.  II.  de 
Morte.  III.  de  Resurrectione.  Cui  inserun- 
tur  nonnulla  Sapientiae  veteris  . . .  Fragmenta 
. . .  collecta,  Fratribusq;  h  Cruce  Rosea  dic- 
tis,  dedicata  k  Rudolfo  Otreb  [anagram  for 
Roberto  Fludo]  Britanno.  ...  Oppenheimii. 
1617,  40.  pp.  126. 

See  C16flient,  Bibl.  curieuse,  VIII.  388-390. 

2962.  Gedik  {Lat.  Gedlccns),  Simon.  Ar- 
ticul von  der  Auferstehung  der  Todten  ...  in 
zwolf  Predigten  [on  1  Cor.  xv.J.  Leipzig, 
1617,40. 

2963.  Jessenlus,  Joh.  De  Resurrectione, 
Concio.    Pragae,  1618,  12o. 

2964.  [Dame,  Friedr.].  Dialogus  de  Resurrec- 
tione Mortuorum,  ad  Legem,  an  vero  ad  Evan- 
gelium  pertineat  ...    .     llamburgi,  1627,  So. 

In  opposition  to  Jac.  Neubauer. 

2965.  Meyfart,  Joh.  Matth.  De  Resurrec- 
tione Mortuorum.    Coburgi,  1628,  8o, 

2966.  Vosslus,  Gerardus  Johannis.  De  Re- 
surrectione Carnis.  —  De  Corpore  glorioso.  (In 
his  Theses  T/teoi.,  1628,  4o;  Opp.  VI.  400-406, 
417-421.)    H. 

2967.  Day,  Martin.  Doomes-Day;  or,  A  Trea- 
tise of  the  Resurrection  of  the  Body;  deli- 
vered in  Twenty-two  Sermons  on  1  Cor,  XV. 
. . .     London,  1636,  4o. 

2968.  Hodson,  William.  Credo  Resurrectio- 
nem  Carnis;  a  Tractate  on  the  eleventh  Ai-ti- 
cle  of  the  Apostles  Creed.  London,  1636,  8o. 
—  Also  1676. 

2969.  Albrecht,  Georg.  Surgite  mortui: 
Erklarung  des  Articuls  von  der  Auferstehung 
der  Todten,  in  acht  und  dreyssig  Predigten. 
Ulm,  1645,  40.  — Also  Augspurg,  1669,  4o.  (71 
6h.) 

2970.  Pearson,  John,  Bp. 

See  his  Exposition  of  the  Creed  (1st  ed.  1659). 
Art.  XI. 

2971.  Gesenius,  Justus.  Von  der  Aufferste- 
hung der  Todten.     Rinteln,  1651,  4o. 

2972.  Homes,  or  Holmes,  Nathaniel.  The 
Resurrection  Revealed  ...  ,  In  Seven  Books, 
London,  1654,  fol. 

2973.  The    Resurrection-Revealed    raised 

above  Doubts  and  Difficulties,  in  Ten  Exerci- 
tations.     London,  1661,  fol. 

Millenarian.— An  abridgment  of  these  two  works 
was  published  in  London.  18;i3,  8°. 

2974.  Kunad,  Andr.  Disputatio  de  Resurrec- 
tione Mortuorum  universali.    Viteb.  1659, 4o. 

2975.  Tltius,  Gerhard.  De  Resurrectione 
Mortuorum.     Ilelmst.  1663,  4o.  3  gr. 

2976.  Parry,  John.  Pious  Reflections  upon 
the  Resurrection;  on  Phil.  iii.  10.  London? 
1666,  8o. 

2977.  Pellegrini  {Lat.  Peregrinns),  Mar- 
tino.  Resurrectio  Corporum  humanorum. 
Probata Rationibusnaturalibus  ,..  .  Romae, 
1674, 120.  pp.  260  -\-. 

2978.  [Boyle,  Robert].  Some  Physico-Theo- 
logical  Considerations  about  the  Possibility 
of  the  Resftrrection.  ...  London,  1675,  8". 
pp.  39  +.     H. 

Appended  to  his  "  Considerations  about  the  Recon- 
cileableuess  of  Reason  and  Religion.  By  T.  E.  a  Lay- 
man." 


2979 


SECT.  III.    D.  — CHRISTIAN  DOCTBIS-E.—  the  xssuiUiECTioy. 


3008 


2979.  IVallis,  John.  The  Resurrection  as- 
serted :  in  a  Sermon  on  1  Cor.  xv.  20.  Oxford, 
1679,  40. 

2980.  Bebel,  Balthasar.  De  Resurrectione 
Infantum  nondum  genltorum.  Argentorati, 
16S2. 

2981.  Miiller,  P.  De  Immutatione  Supersti- 
tum  in  Fine  Mundi.    Jense,  1()83,  4o. 

2982.  Wolf,  Franz.  Dissertatio  qua  Resurrec- 
tionis  Possibilitas,  Probabilitas  et  certa  Veri- 
tas asseritur.    Rostochii,  1683,  4°. 

2983.  Collier,  Jeremy.  The  Difference  be- 
tween the  Present  and  Future  State  of  our 
Bodies;  a  Sermon  on  1  Cor.  xv.  29.  London? 
1686,  40. 

2984.  Weise,  G.  De  Justomm  Resurrectione, 
omnium  quae  amissa  fuerunt,  certissima  Ked- 
ditrice,  ex  Act.  iii.  21.  Lougasaliss.  1690,  4o. 
igr. 

2985.  Worttiington,  John,  B.D.  A  Prac- 
tical Discourse  of  the  Resurrection  and  a 
Reward  to  Come.    London,  1690,  8o. 

Also  in  his  Select  Discourses,  1725,  8°,  pp.  377-520. 
(£r.)— "Aa  able  work."— Zoit-ndea. 

2986.  Burgess,  Daniel.  A  Discourse  of  the 
Death  and  Resurrection  of  good  Men's  Bodies. 
London,  1692,  8°. 

2987.  Hody,  Humphry.  The  Resurrection 
of  the  (Same)  Body  asserted :  from  the  Tradi- 
tions of  the  Heathens,  the  Ancient  Jews,  and 
the  Primitive  Church.  With  an  Answer  to 
the  Objections  brought  against  it.  ...•  Lon- 
don, 1694,  So.  pp.  224  +.    H. 

Pp.  77-88  treat  of  the  Jewish  doctrine  of  trausmi- 
gration. 

2988.  Tenison,  Thomas,  Abp.  Concerning 
the  Coelestial  Body  of  a  Christian  after  the 
Resurrection;  a  Sermon,  on  1  Cor.  xv.  63. 
London,  1694,  4°. 

2989.  Wilson,  i?er.  William,  M.A.,  of  Morley, 
Derbyshire.  A  Discourse  of  the  Resurrection : 
shewing  tlie  Import  and  Certainty  of  it.  Lou- 
don, 1694,  80.  pp.  236  +.    MHS. 

2989».  Meier,  Gerhard.  Disputationes  tres, 
Resurrectiouis  Possibilitatem  Naturaj  non  ig- 
notam,  ipsam  autem  Carnis  Resurrectionem 
eidem  ignotam  esse,  astruentes.  Hamburgi, 
1697,  40. 

2989i>.  liocke,  John.  ...  Reply  to  the  ... 
Bishop  of  Worcester's  [E.  Stillingfleet]  An- 
swer to  his  Second  Letter.  Wherein  ...  what 
his  Lordship  has  said  concerning  . . .  the  Re- 
surrection of  the  Body ;  the  Immateriality  of 
the  Soul  [etc.]  ...  is  examined.  London,  1699, 
80.     BL. 

Also  in  his  Works,  11th  ed.,  1812,  8o,  IV.  191-498. 
H. 

2990.  B.,  N.,  M.A.  The  Resurrection  founded 
on  Justice  ...  .  [In  opposition  to  Dr.  Ilody.l 
By  N.  B.  M.  A.  London,  1700  [1699  ?],  So.  pp. 
144. 

See  Bist.  of  the  Works  of  the  Learned  for  Dec. 
1699;  I.  745-747.     H. 

2991.  Stubbs,  Philip.  The  Hopes  of  a  Resur- 
rection asserted  and  applied:  a  Sermon  on 
Psa.  49. 15  . . . :  wherein  are  some  Occasional 
Reflections  on  the  Abuse  of  Funeral  Sermons. 
Loudon,  1701,  4o. 

2992.  [Bold,  or  Bolde,  Samuel].  A  Dis- 
course concerning  the  Resurrection  of  the 
Same  Body :  with  Two  Letters  concerning  the 
Necessary  Immateriality  of  Created  Thinking 
Substance.  . . .  London,  1705,  8°.  pp.  206  -H. 
H. 

2993.  Fleming,  Robert,  the  younger.  Chris- 
tology.  ...    3  vol.  London,  1705-08,  So. 

In  Vol.  III.  the/r«t  re.<urrectiou,  or  "  the  prior  and 
special  resurrectiou  and  reward  of  the  most  eminent 
Christian  wimeiises,"  is  treated  of. 


2994.  Fecbt,  Joh.  Exercitatio  de  Resurrec- 
tione Carnis,  an  et  quantum  ilia  ex  Natural! 
Ratione  innotescat.  {Schediasmata  Sacra, 
Rostoch.  1706,  So,  p.  1,  et  seqq.) 

2995.  liC  Wright, .    The  Soul  the  Body 

at  the  Last-Day,  proved  from  Holy  Writ :  re- 
futing the  Common  Received  Opinion,  that  we 
shall  be  judged  in  our  Corruptible  Bodies. 
Wherein  Dr.  Coward's  and  Mr.  Asgill's  Absurd 
Opinions  are  in  some  measure  weighed.  With 
an  Observation  on  Mr.  Rehearser.    Loudon, 

1707,  So.  ff.  3,  and  pp.  31. 

2996.  Opitz,  Heinr.  Disputatio  theologica  de 
Statura  et  ^tate  resurgentium,  Occasione 
quorundam  Sp.  S.  Dictorum,  imprimis  Apoc. 
XX.  12.  Kil.  1707,  4°.— Also  1712,  and  Jense, 
1745,  40. 

2997.  Parlcer,  Samuel,  fTieyoMw^f^r.  A  Letter 
to  Mr.  Bold,  occasioned  by  his  Late  Discourse 
concerning  the  Resurrection  of  the  Same 
Body.    London,  1707,  8o. 

2998.  Siisse,  Sam.  Auferstehung  der  Todten 
und  Unsterblichkeit  der  Seelen,  aus  dem  sie- 
ben  und  dreyssigsten  Capitel  Ezechielis  in 
sechs  Predigten  erklaret.  Leipzig,  1707,  8o. 
(11  sh.) 

2999.  Hammarin,  Israel.  ...  Dissertatio 
theologica  de  Ilominibus  in  Supremo  Die  resi- 
duis,  eorumque  Innnutatione  ...  .  [Prses. 
Laur.  Molin.]     Upsal.  1708,  So.  {in.  114. 

See  Journal  des  Sfavans,  May  19,  1«10. 

3000.  Teuber,  Sam.  Christian.  Placidum  per 
Moduni  Epistolfe  ad  Quajstionem  de  Resurrec- 
tione hujus  Carnis  Responsum.    Magdeburgi, 

1708,  40. 

3001.  Weinricb,  Geo.  Von  der  letzten  Auf- 
ferstehung  zum  ewigen  Leben.  Chemnitz, 
1710,  So.  3  gr. 

3002.  Chladny  {ImL  Chladenius),  J.  M. 
Vindiciiie  Resurrectiouis  Carnis  adversus  gra- 
vissimas  ex  Ratione  prolatas  Oppugnationes 
Erlangae,  1717,  4o.  6  gr. 

3003.  Elssai  sur  la  providence,  et  la  possibilitg 
physique  de  la  resurrection,  traduit  de  I'An- 
glois  du  docteur  B.    La  Haye,  1719, 12o. 

Is  this  by  Boyle  7    See  No.  29*78. 

3004.  Holdswortb,  Winch.  A  Sermon 
preached  before  the  University  of  Oxford  [on 
John  V.  28,  29]  ...  in  which  the  Cavils,  False 
Reasonings,  and  False  Interpretations  of 
Scrii)ture  of  Mr.  Lock  and  others,  against 
the  Resurrectiou  of  the  Same  Body  are  ex- 
amin'd  and  answered.    Oxford,  1720,  So. 

3005.  Parsons,  Thomas,  18th  cent.,  first 
qtiarter.  Modern  Sadducism  confuted ;  or,  a 
Treatise  concerning  the  Resurrection  from 
the  Dead.  . . . 

3006.  Felton,  Henry,  D.D.  The  Resurrection 
of  the  same  numerical  Body,  and  its  Reunion 
to  the  same  Soul;  asserted  in  a  Sermon  [on  1 
Cor.  XV.  23]  . . .  .  In  which  Mr.  Lock's  No- 
tions of  Personality  and  Identity  are  confuted. 
...    3d  Ed.  London,  (Oxford,  1725,)  1733,  So. 

3007.  A  Discourse  [on  1  Cor.  xv.  23]  con- 
cerning the  Universality  and  Order  of  the 
Resurrection;  being  a  Sequel  [to  the  above] 

. .     .     London,  1733,  So. 

Dr.  Felton  also  publ.  three  Sermons,  Oxford,  1734- 
36,  on  "  the  Scripture  doctrine  of  the  resurrection, 
as  it  stood  before  the  law."— See  Darlings  Cydopoedia 
Bihliographica. 

3008.  [Cockburn,  Mrs.  Catharine  (Trot- 
ter)]. A  Letter  to  Dr.  Holdsworth,  occa- 
sioned by  his  Sermon  . . .  concerning  the  Re- 
surrection of  the  Same  Body.  ...  By  the 
Author  of  a  Defence  of  Mr.  Locke's  Essay  of 
Human  Understanding  ...  .  Loudon,  lt26. 
80. 

Also  in  her  Work*.  1751,  8",  1. 113-153.    H. 

■      805 


3009 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


3038 


3009.  Holdswortli,  Winch.  A  Defence  of 
the  Doctrine  of  the  Kesurrection  of  the  Same 
Bodj'  ...  .  [In  opposition  to  Locke.]  Lon- 
don, 1727,  80. 

3010.  D'Oyley,  Robert.  Four  Dissertations. 
...  4.  01  the  Kesurrection  of  the  Same  Body. 
London,  1728,  8°. 

3010a.  [Harenberg,  Job.  Christoph.]  Oche- 
matologia.  [Published  under  the  pseudonym 
of  J.  C.  Trichorius.]  (Museum  Hist.-Phil.- 
Theol,  II.  114,  et  seqq.    Brem.  1730,  8".) 

Muintains  the  theory  of  an  ethereal  body  or  vehi- 
cle, oxVf-<^t  of  the  soul,  connected  with  it,  as  its  in- 
strument, in  life,  and  not  separated  by  death. 

3011.  Byles,  Mather.  A  Discourse  on  the  Pre- 
sent Vileness  of  the  Body,  and  its  Future 
Glorious  Change  by  Christ.  To  which  is 
added,  A  Sermon  on  the  Nature  and  Import- 
ance of  Conversion.  . . .  Boston,  1732,  8°.  pp. 
ii.,  14,  10  +.    //. 

The  2d  ed.  of  the  former,  and  3d  ed.  of  the  latter, 
Boston,  1771,  8o.     H. 

3012.  Moslieim,  Job.  Lorenz  von.  Disser- 
tatio  qua  docetur  Servatorem  nostrum,  lesum 
Christum,  Resurrectionem  Mortuorum  Cor- 
porum  qualem  Christiani  credunt  ex  Tenebris 
in  Lucem  revocasse  et  demonstrasse.  (In  his 
Dissertationes  ad  Hist.  Eccles.  pertinentes, 
1733-43,  80,  II.  583-657.)    H. 

3013.  Ruddy  Sayer.  An  Essay  towards  an 
Explication  of  the  Doctrines  of  the  Resurrec- 
tion, Millennium  and  Judgment  ...  .  Lou- 
don, 1734,  80. 

3014.  Zobel,  Nic.  Ern.  De  Resurrectione  Mor- 
tuorum, humanae  Rationi  noii  improbanda  et 
variis  Gentium  Testimoniis  comprobata  Al- 
torf.  1734. 

3015.  P.,  R.  Essay  on  the  Resurrection  of  the 
same  Body,  by  R.  P.    1735. 

3016.  Belirnaiier,  Georg  Ehrenfried.  De 
nimia  et  male  sana  circa  Resurrectionis  Ne- 
gotium  Curiositate.    Budiss.  1730,  fol.  2  gr. 

3016a.  Jablonski,  Paulus  Ern.  Dissertatio 
. . .  tlieologico-historica  de  Resurrectione  Car- 
nis  futura,  ex  sola  Kevelatione  Dei  cognita. 
Francofurti  ad  A'iadrum,  1737,  4o. 

Also  in  his  Opxiacula,  1813,  8o.  IV.  624-535.    D. 

3017.  Riissel,  Robert.  Seven  Sermons,  viz. 
I.  Of  the  Unpardonable  Sin  ...  .  IV.  The 
End  of  Time  ...  .  VII.  The  Future  State 
of  Man :  or,  A  Treatise  of  the  Resurrection. 
. . .    The  Nine  and  Thirtieth  Ed.  . . ,    London, 

1737,  120.  pp.  162  +.     U. 

I  cannot  ascertain  the  date  of  the  first  edition. 
3017*.  Baiimeister,    Friedr.  Christian.    ... 
De  Exilio  Mortis  Leibnitiano.    [Progr.l    Gor- 
litii,  1737,  fol. 

3018.  Hive,  Jacob.  The  Oration  spoke  at 
Trinity  Hall  in  Aldersgate  Street.  In  an- 
swer to  Dr.  Felton's  Two  Discourses  on  the 
Restirrection  of   the    Same    Body.    London, 

1738,  80. 

3019.  Pflwg,  Herm.  Beweis  der  Moglichkeit 
uiid  Gewissheit  der  Auferstehung  der  Todten, 
aus  den  Griinden  der  Vernuuft.  Hamburg, 
1738,  80.  (21  sh.) 

3020.  Bertram,  Job.  Friedr.  Die  Grundlehre 
des  Christenthums  von  der  Auferstehung  der 
Todten,  nach  Schrift  und  Vernuuft  betrachtet. 
Bremen,  1740,  8o.  pp.  340  +.   (24  sh.) 

"  Liber  prae  aliis  lectione  dignus." — Walch. 

3021.  Peels,  Francis.  New  Memoirs  of  . . . 
John  Milton  ...  .  With  ...  the  Resurrec- 
tion, a  Poem,  in  Imitation  of  Milton.  Lon- 
don, 1740,  4o. 

3022.  Scliubert,  Joh.  Ernst.  Verniinftige 
uud  schriftniassige  Predigt  von  der  Auferste- 
hung der  Todten.  Jena,  (1740,)  1741,  4o, 
(10  sh.) 

806 


3023.  Jolinsoii,  Samuel,  Vicar  of  Great  Tor- 
rington.  The  Resurrection  of  the  Same  Body, 
as  asserted  and  illustrated  by  St.  Paul.  A 
Sermon,  on  1  Cor.  xv.  36-38.  2d  Ed.  London, 
1741,  80. 

3024.  [Kobl,  Philipp].  Der  Beweis  des  Lehr- 
satzes :  die  Todten  werden  auferstehen,  nach 
den  Griinden  des  Glaubens  und  der  Vernuuft 
in  einigen  Reden  von  beriihmten  und  begab- 
ten  Lehrern  ausgefiihret.  [Published  under 
the  name  of  Theophilus  et  SincerusA  2  Theile. 
Hamburg,  1741-42,  8o. 

3025.  Stiebrltz,  Joh.  Friedr.  Dissertatio: 
Quid  Ratio  de  Resuscitatione  Corporum  cogno- 
scat?     Halae,  1742. 

3026.  Melsner,  II.  A.  De  Mortuorum  Resur- 
rectione sanae  Rationi  non  aduersa  sed  con- 
sentanea  potius.     Schliz.  1744,  4o.  2  gr. 

3027.  Seldel,  Christoph  Tim.  De  Inhabita- 
tioue  Spiritus  Sancti  Kesuscitationis  Corporis 
Fidelium  Fundamento,  et  Opere  Spiritus 
Sancti  in  Resuscitatione  Fidelium  perficiendo. 
Ilelmstad.  1740,  4o.  4  gr. 

3028.  Canz,  Israel  Gottlieb  (Lat.  Theophilus). 
De  Resurrectione  Corporis  ejusdem  quod  jam 
gestamus,  licet  novis  Qualitatibus  vestiti. 
Tubingae,  1747,  4o.  4^r. 

3029.  Miiller,  Joh.  Daniel.  Der  rechte  Ge- 
brauch  und  Missbrauch  der  Vernuuft  bey 
den  Geheimnisseu  der  Offenbarung  iiberhaupt, 
und  bey  dem  Geheimniss  der  Auferstehung 
der  Todten  insbesondere.  Frankfurt  am  M., 
174/,  80. 

3030.  Plitt,  Joh.  Jac.  Dass  in  dieser,  als  der 
besten  Welt,  eine  Auferstehung  der  Todten 
zuklinftig  sey,  wird  aus  der  Vernunft  erwie- 
sen  . . .     .     Marburg,  1748,  8o.  (8  sh.) 

See  Kraft's  Nexie  T/ieol.  Sill.,  IV.  232-236.    B. 

3031.  [Harding,  Carl  LudAv.].  Betrachtung 
liber  die  Moglichkeit  der  Auferstehung  der 
Todten.  . . .     Leipzig,  1749,  4o.  (3i  sh.) 

See  Krafts  Neue  Theol.  Bill.,  IV.  720-730.    H. 

3032.  Cockburn,  Mrs.  Catharine  (Trot- 
ter). A  Vindication  of  Mr.  Locke,  on  the 
Controversy  concerning  the  Resurrection  of 
the  Same  Body.  (Works,  1751,  8o,  I.  253-378.) 
H. 

3033.  "Wliitfleld,  Henry.  The  Possibility  of 
a  Resurrection  illustrated  by  Analogy.  [A 
Sermon  on  1  Cor.  xv.  35-38.]  Oxford,  1751,  8o. 

3033a.  Fleury,  A.  A  Short  Essay  on  the 
General  Resurrection:  wherein  it  is  proved, 
that  we  shall  rise  with  those  same  Bodies 
that  we  now  have  ...  .  Dublin,  1752,  8*. 
pp.  350.     G. 

3034.  Miiller,  Joh.  Daniel.  Possibilitas  et 
Certitudo  Resurrectionis  Mortuorum  ex  Prin- 
cipiis  Rationis  excitatae,  Methodo  Mathema- 
tico  demonstratas ;  cum  Prafatione  Isr.  Gott- 
lieb Canzii  ...    .    Marburgi,1752,  8o.  (12sh.) 

3035.  Uliscli,  J.  De  Corporum  Mortuorum  in 
Vitam  Reditu,  Rationi  non  repugnante  sed 
optime  congruente.    Dresdas,  1752,  4o.  3  gr. 

3036.  IVernsdorf,  Gottlieb.  Utrum  forsan 
nonnulli  pii  ante  Diem  Extremum  resurgant. 
Vitebergie,  1752,  4o.  6  gr. 

3036».  Goeze,  Joh.  Melchior.  Betrachtung 
iiber  die  Grundwahrheiten  der  christlichen 
Religion  von  der  Auferstehung  der  Todten,  in 
einigen  heiligen  Redon  ...  .  Magdeburg, 
1754,  80.  — 2eAufl.,  1763. 

3037.  Gerdes,  Daniel.  Meletemata  sacra,  sive 
Isagoge  et  Exegesis  in  Caput  XV.  Ejustolae 
prioris  ad  Corinthios,  antea  per  Formam  Di.s- 
putationum  Academicarum  edita,  jam  denuo 
recensita,  aucta  ...  .  Groninga;,  1759,  4o. 
pp.  595. 

3038.  Saalfeld,    Adam    Friedr.  Wilh.      Die 


3039 


SECT,  ni.    D.  — CHRISTIAN    DOCTRINE,  —  r^^  resurrsction. 


306? 


Bcschaffenheit  der  von  dem  Tode  erweckten 
Leiber,  vernunft-  und  schriftmassig  unter- 
suchet  , . ,    ,    Erfurt,  1759,  S".  pp.  lOO, 

3039.  'Walch,  Job,  Georg.  Dissertatio  de  Re- 
•  surrectione  Carnis.     Gottingae,  1759,  4°, 

3040.  Janichen,  J,  C.  De  Identitate  Corpo- 
ris per  omneni  banc  Vitam  gestati  et  olim 
resurrecturi  numerica.  Witebergae,  1760,  4°, 
3  gr. 

3040a.  Croeze,  Job,  Melcbior.  Erweis  nnd 
Vertheidigung  des  einigen  wabren  und  ricbti- 
gen  Begriffs  von  der  Auferstebung  der  Todten 
nacb  der  Scbrift,  gegen  die  von  . . ,  Hrn.  Base- 
low  aufgewarmten  Irrthiimer  der  Socinianer 
und  Einwiirfe  der  Naturalisten,  Hamburg, 
1764,  40.  (11  sb.) 

3041.  Alexander,  Jobn,  A  Parapbrase  upon 
tbe  Fifteentb  Cbapter  of  tbe  First  Epistle  to 
tbe  Corintbians;  witb  Critical  Notes  and  Ob- 
servations, and  a  Preliminary  Dissertation. 
. . .  [Also  a  commentary  on  Horn,  vi,  1-viii.  4, 
and  a  Sermon  on  Eccles,  ix,  10,1  London, 
1766,  4o,  pp,  123,    H. 

3041a,  Boeckli,  August  Friedr,  Dissertatio 
de  Perpetuitate  primoruni  Corporis  humani 
Staminum,    Tubingae,  1770. 

3042.  PUIlander,  psewdon.  An  Attempt  to 
prove  that  tbe  Resurrection  takes  place  im- 
mediately after  Deatb.  (Theol.  Repository, 
ed,  by  J,  Priestley,  II,  346-395,  London,  1770, 
8o,)    H. 

A  German  translation  in  the  Brittisches  Magazin, 
IV.  ii.  291-341,  Halle,  1773,  8".  Many  German  writers 
on  dogmatic  theology,  as  Doderlein,  Bock,  Miinscher, 
Keiohard,  Bretschneider,  Wegscheider,  Schott,  De 
Wette,  Rosenmuller,  Knapp,  Strauss,  Hase,  and 
Hagenbach,  have  fallen  into  the  strange  error  of  as- 
cribing this  essay  and  its  doctrine  to  Priestley,  who 
in  well-known  works,  as  the  History  of  the  Corrup- 
ti07is  of  Christianity,  which  has  been  translated  into 
German,  the  Disquisitions  on  Matter  and  Spirit,  etc.. 
maintains  the  sleep  of  the  soul  till  the  time  of  the 
general  resurrection.  Mursinna,  in  his  Compend. 
Theol.  Dogmat.,  Halae  Magd.  1777,  8>',  p.  256,  has 
given  a  correct  account  of  the  matter.  See  also 
Christian  Exam,  for  May,  1854;  LVI.  480-482. 

3043.  Deluck,  S,  De  Resurrectione  Mortuo- 
rum,  quantum  ex  Sacra  Scriptura  est  cogno- 
scibilis,     Hal.  1771,  40.  3  gr. 

3044.  Balirdt,  Job,  Friedr,  De  futura  Mor- 
tuorum  Resurrectione,  ad  1  Cor,  xv.  Lipsise, 
1774,40,  2  ^r. 

3045.  Bastliolin,  Christian,  Scbrift-  und 
vernunftmassige  Erklarung  liber  die  Aufer- 
stebung der  Todten.     Kopenb.  1774,  8o, 

A  Swedish  translation,  Stockholm,  1800,  8o.  "  Main- 
tains that  an  ethereal  body  is  formed  from  the  mate- 
rial of  the  earthly  body."— Bretsch. 

3046.  Pfranger,  Job,  Georg.  Ueber  die 
Auferstebung  der  Todten,  eine  Kantate  ,..  . 
Hildburgbausen,  1776,  4o.  pp.  68, 

3046a.  Miiller,  Georg  Heinr,  ,,.  De  Exilio 
Mortis  Leibnitiano,  seu  duplici  Aniniorum 
Corpore,  crasso  uno,  quod  deponitur  in  Morte, 
subtili  altero,  quod  Anima  post  Mortem  secum 
vebere  dicitur,  (In  J,  Gerhard's  Loci  Theo- 
logici,  ed.  J.  F,  Cotta,  XVIII,  269-cclxxxiv., 
Tubingfe,  1779,  4o.)     H. 

Gives  the  literature  of  the  subject.  Comp.  Cotta's 
note  to  Gerhard,  Tom.  XVII.  pp.  28-31, 

3047.  Tlttmann,  Carl  Christian,  De  Resur- 
rectione Mortuorum  Beneficio  Cbristi,  Vite- 
bergae,  (Lipsiae?)  1779,  4o. 

Also  in  his  Opuscula,  pp.  469-498, 

3048.  Bateman,  Thomas.  Two  Sermons  on 
the  Resurrection  of  tbe  Body,  1  Cor,  xv.  35. 
London,  1780,  4o.  Is. 

3049.  Fragment  eines  GesprScbs  fiber  die 
Aufersteliung  der  Todten  zwlschen  demGnos- 
tiker  Ptolomaus,  und  dem  Cbiliasten  Metho- 
dius. J^Beytrdge  zur  Beforderung  des  vernunft. 


Denkens,  etc.  [by  H.  Corrodi,]  1781,  II,  76-93,) 

3050.  AussicKten  in  die  nabe  Ewigkeit, 
Oder  freye  und  bescheidene  Untersucbung 
Tiber  die  Auferstebung  von  den  Todten  als 
den  naben  und  successiven  Eingaug  in  die  zu- 
kiinftige  Welt—  und  andere  damit  verwandte 
Materien.  {Ibid.  1781,  II,  93-132,  and  1782, 
III.  39-88.)    F. 

3051.  Benner,  J,  H,  De  Nexu  Resurrectionis 
nostrae  cum  Resurrectione  Cbristi,  Gissae, 
1781,  40.  3  gr. 

3051a.  Muzzarelli,  Alfonso,  Due  opinion! 
del  Sig,  Carlo  Bonnet  sopra  la  resurrezione, 
ed  i  miracoli,    Ferrara,  1781,  So. 

3052.  Morus,  Sam,  Friedr,  Nathanael,  Dis- 
sertatio inauguralis,  in  qua  explicatur  Pauli- 
nus  Locus  1  Corinth,  xv,  33-55.  Lipsiae,  1782, 
40, 

Also  in  his  Diss.  Theol.,  etc.  ed.,  alt.,  1, 154-217,  ff. 

3053.  Burckliardt,  or  Burkliardt,  Joh. 
Gottlieb,  Die  Verwandlung  der  Lebendigen 
und  Todten,  in  einer  Erklarung  der  Haupt- 
stelle  des  heil.  Paulus  1  Cor.  xv,  12-51,  be- 
tracbtet,    Leipzig,  1787,  80,  pp,  109. 

3054.  Des"  Cotes,  Joh,  Friedr.  Die  Auferste- 
bung der  Todten  nacb  dem  neutestament- 
lichen  Begriffe,  nebst  einem  Anbang  Uber 
Evangelium.  Frankfurt  am  Main,  1798,  sm. 
80,  pp.  236,  36,     F. 

First  publ.  anonymously  under  the  title:  —  "Die 
Auferstebung  der  Todten  nach  dem  eigentliohea 
Lehre  Jesu  Christi,"  etc..  Frankf.  a.  M.,  1788;  then 
■with  a  different  title,  Kirchheim-Bolanden,  1791, 
The  author  regards  the  resurrection  as  "  the  separa- 
tion of  the  whole  invisible  man  from  the  body  ia 
death.  —Fuhrmann.  See  the  AUgem.  Lit.  Zei<.-1799, 
II.  354-58.     H. 

3055.  Jeline,  Lebr.  Heinr.  Sam.  De  Resur- 
rectione Carnis  Interpretatio  Cap,  XV.  Epist. 
I.  ad  Corintbios,  Altonae,  1788,  4o.  (Com- 
mentationes  Theol.  ed,  a  J,  C.  Veltbusen,  etc., 
11.233-326.)    H. 

3056.  Pkllaletlies,  pseudon.  A  Discourse 
concerning  Resurrection  Bodies;  tending  to 
shew,  from  tbe  Writings  of  Heathens,  Jews, 
and  Christians,  that  there  are  Bodies  called 
our  own  which  will  not  be  raised  from  thfa 
Dead,  . , ,    London,  1789,  80,  2s, 

3057.  Gongli,  J,  Discourse  concerning  tbe 
Resurrection  of  tbe  Body.    London,  1789,  80. 

3058.  Spiritual  Body  (Tbe);  being  an  Hum- 
ble Attempt  to  remove  the  Charge  of  Ab- 
surdity from  tbe  Doctrine  of  the  Resurrection 
, . .  .  By  the  Author  of  Simple  Truth,  or  a 
Plea  for  Infants;  and  the  Liberty  of  the 
Human  Will.    London,  1789,  80.  pp.  39.      . 

3059.  Totoler,  Joh.  Die  Auferstebungslehro 
des  Apostels  Paulus  ...  .  ZUrich,  1792,  4o. 
1th. 

3060.  Hammer,  Eduard  Sneedorf.  Mortuo- 
rum in  Vitam  Revocatio  Sermonibus  Cbristi 
bistoricae  Interpretationis  Ope  vindicata. 
Lipsiae,  1794,  4o.  pp.  54, 

"Against  those  who  find  only  a  moral  resurrection 
in  the  discourses  of  Jesus,  or  who  regard  what  is  said 
of  the  resurrection  as  merely  the  vesture  of  the  doc- 
trine of  Immortality,"— £retscA. 

3061.  Herder,  Joh,  Gottfr.  von.  Von  der 
Auferstebung,  als  Glauben,  Geschicbte  und 
Lehre.    Riga,  1794,  8°.  pp.  184.    H. 

3062.  Ockel,  Ernst  Friedr,  Palingenesie  dea 
Menschen  nach  Vernunft  und  Scbrift,  oder 
TJebereiristimmung  dessen  was  beide  von  der 
Unsterblicbkeit,  Auferstebung  und  dem  kiinf- 
tigen  Lebenszustande  lebren.  Konigsberg 
und  Leipzig,  1794,  4o.  (52  sb.) 

"A  work  of  uncommon  excellence."— FuftrraanM, 

3063.  Gurlitt,  Job.  (Gottfr.)  ..,    Explicatio 

807 


3064 


CLASS  III.— DESTINY  OF  THE  SOUL. 


3087 


Capitis  XV,  Efjistolae  prioris  ad  Corinthios. 
Magdehurgi,  17{>7,  i". 

"  Valde  auota  et  eniendata,"  in  D.  J.  Pott's  Sylloge 
Comm.  Tlieol.,  V.  21-79.    H. 

3064.  V.  Ideen  zur  Kritik  des  Dogma  von  der 
Aufeistehuiig.  (In  C.  F.  Staudlin's  Beitrdge 
zur  Philos.  u.  Gesch.  d.  Religion,  etc.  II.  93- 
111.    Liibeck,  1797,  80.)    H. 

"  Endeavors  to  show  the  reasonableness  of  the  doc- 
trine, and  thinks  that  the  soul  at  the  resurrection  will 
again  receive  a  body,  in  order  therewith  to  become 
capable  again  of  human  virtue." — Bretsch. 

3065.  Knapp,  Georg  Christian.  De  Nexu  Re- 
surrectionis  lesu  Christi  e  Mortuis  et  Mortuo- 
rum  ad  illustranda  varia  Loca  Nov!  Testa- 
men  ti  iuprimis  1  Cor.  xv,  12-19.  Halae, 
1799,  40. 

Also  in  his  Scripta  varii  Argumenti,  ed.  2da,  1.  299- 
326.    H. 

3066.  Russwurm,  Joh.  Wilh.  BarthoL  Frag- 
ment iiber  die  Lehre  von  der  Auferstebung 
der  Todten.  (In  Augusti's  Tlieol.  Monatschrift, 
1801,  Jalirg.  I.  Heft  8,  pp.  117-129.) 

"  Maintains  that  the  soul  either  needs  a  body,  or 
not;  in  the  first  case  it  must  have  it  immediately 
after  death  ;  in  the  second  a  resurrection  of  the  body 
would  be  superfluous."— 5»*e(scA.  In  opposition  to 
No.  3064. 

3066».  Albreclit,  Wilh.  Jak.  Ist'dle  Aufer- 
stebung der  Todten  eine  blose  Hervorbrin- 
gung  neuer  Menschenkorper  oder  die  Wieder- 
belebung  eben  desselben  Leibes,  den  wir  den 
wesentlicheu  Theilen  nach  bier  auf  Erden 
gehabt  baben?  ...  (In  Augusti's  Theol.  Mo- 
natschrift, 1802,  Jahrg.  II.  Heft  12,  pp.  424- 
435.) 

3067.  Siiskind,  Friedr.  Gottlieb.  Ueber  die 
jiidischen  Hegriffe  vom  Messiasals  Weltrichter 
und  Todtenerweker,  und  seinem  Reich  am 
Ende  der  Welt.  Zur  Beurtbeilung  der  Ilypo- 
these :  dass  die  Lehre  Jesu  liber  die.sen  Gegen- 
etand  Akkommodation  sey.  (In  his  Mag.  f. 
christi.  Dogmatik,  etc.  X.  92-143,  Tubingen, 
1803,80.)    H. 

3068.  Bemerkungen  iiber  die  Aussprllche 

Jesu,  in  welchen  er  eich  die  Auferwekung 
der  Todten,  das  allgemeine  Weltgericht,  und 
ein  Reich  am  Ende  der  Welt  zuschreibt. 
{Ibid.  pp.  143-199.)    H. 

3069.  Reddingius,  W.  G.  Opgaaf  en  betoog 
van  de  bijbelleer  nopens  de  algemeene  o])- 
etanding  der  dooden.  Mit  twee  bijlageu  over 
dezelfde  stoffe  uit  de  verbandelingen  van  H. 
H.  Donker  Curtius,  en  eenen  ongenoemden. 
(Verhandelingen  van  het  Genootsch.  tot  Ver- 
ded.  van  den  Christ.  Godsdienst,  etc.  's  Hage, 
1805,  80.) 

3070.  Reswrrectiom  of  the  Body  at  the 
Last  Day.     London,  1805,  8o.  3s.  Qd. 

3071.  Ste-vrart,  John.  The  Resurrection;  a 
Poem.  . . .     London.  1808, 12°.  pp.  253. 

See  Monthly  Rev.  1809,  LIX.  174-179. 

3072.  Drew,  Samuel.  An  Essay  on  the  Iden- 
tity and  General  Resurrection  of  the  Human 
Body;  in  which  the  Evidences  in  Favour  of 
these  Important  Subjects  are  considered,  in 
relation  both  to  Philosophy  and  Scripture.  . . . 
2d  Ed.  London,  (1809,)  1822,  So.  pp.  xxxii., 
487.     f".  — Also  Philad..l837. 

3a72a.  Happacli,  Lorenz  Philipp  Gottfried. 
1809-U.     See  Nos.  1007,  1008. 

3073.  Platts,  John.  Reflections  on  Material- 
ism, Imniaterialism,  the  Sleep  of  the  Soul, 
an  Intermediate  State,  and  the  Resurrection 
of  the  Body:  being  an  Attempt  to  prove  that 
the  Resurrection  commences  at  Death.  Lon- 
don, 1813,  80.  pp.  40. 

3073a.  Fontenelle,   Bernard  Tie   Bovier 
de.     Lettre  de   Fontenelle   sur  la  resurrec- 
tion.    En  Europe,  1819,  sm.  So. 
Only  50  copies  printed. 

808 


3074.  Vogel,  Paul  Joach,  Sigmund.  be  Re- 
surrectione  Carnis.    Erlangse,  1819.  3  gr. 

3075.  Wrlglit,  Richard.  The  Resurrection 
of  the  Dead  an  essential  Doctrine  of  the  Gos- 
pel ;  and  the  Neglect  of  it  by  reputed  Orthft- 
dox  Christians,  an  Argument  against  the 
Truth  of  their  System.  Liverpool,  1820, 12o. 
—2d  ed.,  ibid.  1834,  12o. 

3075a.  filirliardt,  Joh.  Geo.  David.  Ueber 
die  christliche  Auferstehungslehre.  Ein  plii- 
losophisch-exegetischer  Versuch  ...  .  Ulm, 
1823,  So.  (4i  sh.) 

Maintains  the  theory  of  Bonnet.  See  AUgem.  Lit.- 
Zeit.  (Halle),  1623,  III.  353-358;  F uhtmixun,  Handb. 
d.  neuest.  theol.  Ut.,  I.  629,  630. 

3076.  Brinkman,  W.  T.  De  kennis  van  God 
en  de  opstanding  uit  den  dood,  geopenbaard 

.  en  voorgesteld  aan  Joden  en  Christenen.  Rot- 
terdam, 182B,  80.  Jl.  1.25. 

3076*.  T  . . .  1,  J.  Ch.  M.  Es  ist  zweckmassig 
und  selbst  nothwendig  jetzt  . . .  die  Lehre 
von  der  Auferstebung  des  Fleisches  zu  anti- 
quiren.  {Filr  Christenthum  etc.  Oppositions- 
schrift,  IX.  581-606,  Jena,  1826,  8o.) 

3077.  Treclisel,  F.  Metamorphoses  in  Rerum 
Natura  obviae,  Futurae  olim  Vitae  et  Resur- 
rectionisSymbola.  Oratiofesta  ...  .  Bernae, 
1828,  80.  pp.  40.     D. 

3078.  Clarke,  John,  Vicar  of  Duxford.  Six- 
teen Sermons  ...  chiefly  upon  ...  1  Cor.  xv. 
...    .    Cambridge,  1829,  8°. 

3079.  Gipps,  Henry.  A  Treatise  on  "the 
First  Resurrection"  and  "tire  Thousand 
Years"  foretold  in  the  Twentieth  Chapter 
of  the  Book  of  Revelations  [sic].  ...  London, 
1831,  120.  pp.  iv.,  163.     G. 

3080.  Begg,  James  A.  The  Heresy  of  Hyme- 
neus  and  Philetus  concerning  the  First  Resur- 
rection.    London,  1832, 12".  pp.  36. 

3080*.  Slrr,  Joseph  D'Arcy.  The  First  Resur- 
rection considered  in  a  Series  of  Lettei-s :  occa- 
sioned by  a  Treatise  of  the  late  Rev.  H.  Gipps. 
. . .    Dublin,  1833,  12o.  pp.  viii.,  330.     G. 

^080^.  Angeli,  Giuseppe.  II  regno  di  Dio, 
ossia  Tuniversale  resurrezione  dei  trapassati 
...    .     Roma,  1833, 4o. 

3081.  Zekrt,  Conrad.  Uber  die  Auferstebung 
der  Todten.  Eine  historisch-dogmatische  Ab- 
handlung  ...  .  Gottingen,  1835,8°.  pp.  x., 
125.     D, 

3082.  Lange,  Joh.  Pet.  Ueber  die  Lehre  von 
der  Auferstebung  des  Fleisches.  {Tlieol.  Sttid, 
u.  Krit.,  1836,  pp.  693-713.)    ff. 

3083.    The    Resurrection    of    the    Body. 

[Translation  of  the  above,  with  notes,  by  B. 
B.  Edwards.]  (Edwards  and  Park's  Selections 
from  Germ.  Lit,  pp.  278-307,  Andover,  1839, 
80.)    H. 

3084.  [Weisse,  Christian  Hermann].  Das 
Biichlein  von  der  Auferstebung.  Von  Nico- 
demus.    Dresden,  1836,  So.  pp.  60. 

3085.  [ ].  Die  Auferstebung  und  das  Welt- 
gericht. 2e  vermehrte  Aufl.  Quedlinburg, 
1840,  So.  I  th. 

3086.  Riickert,  Leop.  Imm.  The  Doctrine  of 
the  Resurrection  of  the  Dead.  —  A  Commen- 
tary on  the  Fifteenth  Chapter  of  the  First 
Epistle  to  the  Corinthians.  [1836.]  (Edwards 
and  Park's  Selections  from  Germ.  Lit,  pp. 
229-278,  Andover,  1839,  8o.)    H. 

Reprinted,  with  J.  P.  Lange's  Essay  on  the  Res.  of 
the  Body,  Edinburgh,  1841,  16o,  as  No.  42  of  the 
Students'  Cab.  Libr. 

3086a.  Bastide,  .    Expose  des  doctrines 

de  St.  Paul  sur  la  resurrection.  Strasbourg, 
1840. 

3087.  Cieszkowski,    August  von.     Gott 


3088 


SECT.  III.    D.  —  CHRISTIAN  DOCTRINE.  —  the  resurrectiox. 


3125 


nnd  Palingenesie.    Erster,   kritischer  Theil. 
Berlin,  1842,  So.  pp.  115. 

Comp.  Zellers  Theol.  Jahrb.,  1843,  II.  173-175. 

3088.  Laan,  P.  J.  De  hope  van  den  waren 
Christen,  op  de  verrijzenis  zijns  ligchaanis,  in 
den  jongsten  dag  . . .  verklaard  en  bevestigd. 
Rotterdam,  1S43,  S".  fl.  2.40. 

3089.  Be gg,  James  A.  The  First  Resurrec- 
tion:   Glasgow,  1844,  12o.  pp.  34. 

Perhaps  tbe  same  as  No.  3080. 

3090.  Bush,  George.  Anastasis:  or  the  Doc- 
trine of  tbe  Resurrection  of  the  Body,  ration- 
ally and  scripturally  considered.  ...  2d  Ed. 
New- York  &  London,  1845,  12o.  pp.  396. 

Preface  dated  Oct.  1,  1844. 

3091.  Busli  on  the  Resurrection.  (Biblical 
Repert.  for  Jan.  1845;  XVII.  138-181.)    AB. 

3092.  (Christian  Rev.  for  Sept.  1845;  X. 

325-383.)    H. 

3093.  McLauglilin,  Tompkins.  Professor 
Bush's  Anastasis  Reviewed.  {Biblical  Repos. 
and  Class.  Rev.  for  Oct.  1845  ;  3d  Ser.,  I.  669- 
708.)    AB. 

3094.  Spear,  Samuel  T.  Bush  on  the  Resur- 
rection Reviewed.  {Biblical  Repos.  and  Class. 
Rev.  for  April,  1845 ;  3d  Ser.,  I.  212-265.)  AB. 

3095.  Tracy?  Joseph.  Remarks  on  some  Phi- 
losophical Objections  again.st  the  Doctrine  of 
the  .Resurrection  of  the  Body.  {Biblioth. 
Sacra  for  Nov.  1845 ;  II.  605-621.)    H. 

3096.  Holty,  Arn.  Ueber  Auferstehung  und 
Gericht.  3  Predigten.  Luueburg,  1846,  8°. 
(2^  sh.) 

3097.  JLandis,  Robert  W.  The  Doctrine  of 
the  Resurrection  of  the  Body  asserted  and 
defended;  in  Answer  to  the  Exceptions  re- 
cently presented  by  Rev.  George  Bush  ...  . 
Philadelphia,  1846,  12o.  pp.  379.    A. 

3098.  Fysli,  Frederic.  An  Examination  of 
"  Anastasis"  [by  Prof.  George  Bush  J,  exposing 
the  Fallacy  of  the  Arguments  therein  ad- 
vanced ...     .    London,  1847,  8°.  6s. 

3099.  Kinggley,  Calvin.  The  Resurrection 
of  the  Dead:  a  Vindication  of  the  Literal  Re- 
surrection of  the  Human  Body  ;  in  Opposition 
to  the  Work  of  Professor  Bush.  ...  New- 
York,  1856  [cop.  1847],  32o.  pp.  159. 

3100.  Resurrection  (On  the)  of  the  Body. 
{U.  S.  Mag.  and  Bern.  Rev.  for  Sept.  1847; 
XXI.  221-227.)    H. 

In  opposition  to  the  popular  notion.     Clear  and 
forcible. 

3101.  Roemer,  N.  van  de.  Leerrede  over 
de  hoedanigheid  der  toekomende  ligchamen 
en  hunne  betrekking  tot  de  tegenwoordigen, 
volgens  1  Kor.  xv:  35-49.  Dordrecht,  1848, 
So.  Ji.  0.30. 

3102.  Bowll>y,  Henry  Bond.  The  Resurrec- 
tion of  the  Flesh :  Seven  Lectures  on  the  Fif- 
teenth Chapter  of  the  Former  Epistle  to  the 
Corinthians.  . . .     London,  1849,  8°.  pp.  120. 

3103.  Waterkein,  H.  B.  De  la  resurrection 
de  la  chair  dans  ses  rapports  avec  lea  sciences 
naturelles.     Louvain,  [18 — ?],  8o. 

3103*.  Merrick,  John  M.  With  what  Bodies 
do  they  come  ?  {Monthly  Rel.  Mag.  for  Oct. 
1849;  VI.  467-472.)     H. 

3104.  Goulburn,  Edward  Meyrick.  The 
Doctrine  of  the   Resurrection  of  the   Same 

Body,  as  taught  in  Holy  Scripture [Eight 

Bamptou  Lecture   Sermons.]    Oxford,  1850, 
8°. 

3105.  [Hall,  Edward  Brooks].  The  Doctrine 
of  the  Resurrection.  {Christian  Exam,  for 
March,  1850  ;  XLVIII.  302-314.)    H. 

3106.  Hengel,  Wessel  Albert  van.  Com- 
mentarius  perpetuus  in  Prioris  Pauli  ad  Co- 
riuthios  Epistolae  Caput  Quiutum  Decimum 


cum    Epistola    ad    Winerum   ...     .     Sylvao 
Duels,  1851,  8o.  pp.  xii.,  259.    D. 

3107.  Brown,  John,  D.D.,  Prof,  of  Exeget. 
Theol.  to  the  United  Presbyterian  Church, 
The  Resurrection  of  Life;  an  Exposition  of 
First  Corinthians  XV.  With  a  Discourse  on 
our  Lord's  Resurrection. . . .  Edinburgh,  1852, 
80.  pp.  302. 

'•  A  masterpiece  and  model  of  exegesis."— Kitto'a 
Joum.  of  Sac.  Lit.,  2d  Ser.,  II.  225. 

3108.  Bryant,  Alfred.  Milleuarian  Views, 
with  Reasons  for  receiving  them,  to  which  is 
added  a  Discourse  on  the  Fact  and  Nature  of 
the  Resurrection.    New  York,  1852, 12o. 

3109.  Gobel,  Karl.  Osterbeute.  Ein  Buch- 
lein  von  der  Auferstehung  und  anderen  Heils- 
giitern  christlicher  Iloffnung.  Erlangen, 
1852, 16o.  pp.  x.,  285.  —  2«  verbesserte  und  ver- 
mehrte  Aufl.,  ibid.  1860,  16°. 

3110.  Goodwin,  Daniel  Raynes.  The  Resur- 
rection of  the  Body.  {Biblioth.  Sacra  for  Jan. 
1852 ;  IX.  1-27.)    H. 

3111.  Hodgson,  George.  The  Human  Body 
at  the  Resurrection  of  the  Dead.  London, 
1853.  pp.  88. 

Comp.  Metli.  Quar.  Rev.  for  July,  1853,  p.  471. 

3112.  B.,  C.  H.  The  Resurrection  of  the  Body. 
(Kitto's  Journ.  of  Sac.  Lit.  for  Jan.  1853;  N. 
S.  III.  383-406.)     D. 

3113.  Coleman,  Thomas.  The  Redeemer's 
Final  Triumph ;  or,  The  Certainty  and  Glory 
of  the  Resurrection  of  the  Just  at  the  Coming 
of  their  Lord.    London,  1854,  sm.  8o.  pp.  206. 

3114.  Noble,  Robert.  The  First  Resurrection : 
being  Comments  on  First  Corinthians,  Chap. 
15.    Dublin,  1854,  sm.  8o.  pp.  111. 

3115.  Seeds  (The);  or,  A  Few  Wild  Flowers 
found  in  the  Wilderness  of  Thought.  [On 
the  Resurrection  of  the  Body.]  London,  1854, 
sm.  8°.  pp.  30. 

3116.  Adler,  Adolph  Peter.  Om  Dod  og  Op- 
standelse.  En  Afhandling.  Kjbbenliavn,  1855, 
24  sA:. 

3117.  Cowie,  Morgan.  Scripture  Difficulties : 
Sermons  preached  before  the  University  of 
Cambridge,  including  the  Hulsean  Lectures 
for  1854,  and  Three  other  Sermons.  . . .  Lon- 
don, 1855,  80.  pp.  284.  (?) 

This  vol.  relates  chiefly  to  the  doctrine  of  the  Re- 
surrection. It  is  praised  iu  the  ./Mtrnoi  0/ <Sac.  Lit. 
for  July,  1855,.I.  462. 

3118.  Seller,  F.  .Die  Auferstehung  der  Tod- 
ten.    Vortrag  ...    .    Berlin,  1855,  8o.  pp.  19. 

3119.  Fries,    .       Praktisch-theologische 

Erorterungen  iiber  die  Lehre  von  der  Aufer- 
stehung des  Fleisches  und  deui  ewigen  Leben. 
(Jahrb.  fUr  Deutsche  Theologie,  1856, 1.  289- 
317.)    D. 

3120.  Resurrection  (The)  of  the  same 
Body  not  an  Article  of  Christian  Faith.  Lon- 
don? 1856. 

Containing  extracts  from  Locke,  Burnet,  Bp.  New- 
ton, Bp.  AVatson,  Abp.  Whately,  etc. 

3121.  Alger,  William  Rounseville.  Resurrec- 
tion of  the  Flesh.  (Quarterly  Journ.  of  the 
Amer.  Unit.  Assoc,  for  April,  1857;  IV.  275- 
304.)     H. 

3122.  [Love,  William  De  Loss].  The  Fact  and 
the  Doctrine  of  the  Resurrection.  (New 
Englander  for  May,  1857 ;  XV.  185-201.)    H. 

Opposes  the  doctrine  of  the  resurrection  of  the 
same  body  which  is  committed  to  the  grave. 

3123.  Osborn,  George.  The  Nature  and  Order 
of  the  Resurrection  and  the  Spiritual  Body, 
London,  1857,  sm.  8o.  pp.  56. 

3124.  Tliougiits  on  the  Resurrection.  Lon- 
don, 1857,  80.  M. 

3125.  Hamtoerger,  Julius.  Die  VerKlarung 
Oder  A'ergeistigungder  Lciblichkeit.  {Jahrb. 
fur  Deutsche  Theologie,  1858,  III.  188-192.)  D. 

809 


3126 


CLASS  in.— DESTINY  OF  THE  SOUL. 


8143 


8126.  Vier  vragen  betrekkelijk  de  evange- 
lische  leer  der  opstanding  van  de  doodeii, 
Amsterdam,  1859,  8o.  pp.  4,  30. 

3127.  Atkins,  Walter  B.  Three  Essays  on 
the  Eternal  Sonship  of  Christ,  the  Kingdom 
of  Heaven,  and  the  Resurrection.  ...  Lon- 
don, 1859,  sm.  8o.  pp.  130. 

3128.  Bursh,ardt,A.  M.  Die  Neugestaltung 
der  Lehre  vom  Sterben  und  Auferstehen. 
{Deutsche  ZeAischr.f.  chr.  Wiss.u.  chr.  Lehen. 
1860,  Nr.  36-38.) 

S129.  Lelnnann,  Ileinr.  Aug.  Die  katho- 
lische  Lehre  von  der  Auferstehung  des  Flei- 
sches  und  deni  ewigen  Leben,  mit  besonderer 
Beriicksichtigung  der  religiosenlrrlehrender 
Neuzeit  ...  .  Gratz,  I860,  8o.  pp.  54. 
3130.  Le-wis,  Jason.  The  Anastasis  of  the 
Dead :  or,  Philosophy  of  Human  Immortality, 
as  deduced  from  the  Teachings  of  the  Scrip- 
ture Writers,  in  reference  to  "The  Kesurrec- 
.     tion."  , . .    Boston,  I860,  12°.  pp.  352. 

Adopts  the  theory  of  a  spiritual  germ  within  the 
earthly  body  whicJi  becomes  uufolded  into  a  spiritual 
body, 


3131.  Russell,  EzekieL  The  Resurrection  and 
its  Cuncomitants.  {Biblioth.  Sacra  for  Oct. 
1860  ;  XVII.  755-786.)    H. 

3132.  gears,  Edmund  Hamilton.  Resurrec- 
tion of  the  Natural  Body.  {Monthhj  Rel. 
Mag.  for  Jan.  I860;  XXIII.  41-51.)    H. 

3132*  [Lewis,  Jason].  Diificulties  surround- 
ing the  Doctrine  of  the  Resurrection.  (Tlni- 
ve.rsalist  Quar.  for  Oct.  1861;  XVIII.  348- 
362.)    H. 

31321).  ScUoelberlein,  Ludwig.  Ueber  das 
Wesen  der  geistlichen  Natur  und  Leiblich- 
keit.  {Jahrb.  fur  Deutsche  Theologie,  1861, 
VI,  3-101.)     D. 

31320.  Klopper,  A,  Zur  paulinischen  Lehre 
von  der  Auferstehung.  Auslegung  von  2 
Korinth.  5,  1-6.  (Jahrb.  filr  Deutsche  Theo- 
logie, 1862,  VII.  3-48.)    D. 

3132<'.  Ilamberger,  Julius.  Andeutungen 
zur  Geschichte  und  Kritik  des  Begriflfes  der 
himmlischeu  Leiblichkeit.  {Jahrb.  filr  Deut- 
sche Theologie,  1862,  VII.  107-165.)    D. 


APPENDIX. 


THE  RESURRECTION  OF  CHRIST. 


3133.  Miiller,  Carl  Ludwig.  De  Resurrec- 
tione  Jesu  Christi,  Vita  earn  excipiente  et  As- 
censu  et  [sic]  Coelum  Sententite,  quae  in  Ec- 
clesia  Christiana  ad  Finem  usque  Seculi  sexti 
viguerunt.  . . .    Haunise,  1836,  So.  pp.  x.,  144. 


Only  a  small  part  of  the  literature  of  the 
subject  is  presented  here.  See,  further,  Walch, 
Bibl.  Theol.,  1. 102,  263-4;  Bretschneider,  ;S'i/s- 
tem.  Entwickelung,  pp.  601-603,  also  p.  232; 
Hase,  Leben  Jesu,  g|  118-120;  and  Fabri- 
cius.  No.  545,  above. 


3134.  "Wliitby,  Daniel.  Ao-yos  -njs  Trio-retos  or 
an  Endeavour  to  evince  the  Certainty  of 
Christian  Faith  in  Generall,  and  of  the  Re- 
surrection of  Christ  in  Particular.  ...  Ox- 
ford, 1671,  80.  pp.  411  +. 

3135.  Ditton,  Humphry.  A  Discourse  con- 
cerning tlie  Itesurrection  of  Jesus  Christ.  In 
Three  Parts.  [I.  Consequences  of  the  Doc- 
trine. II.  Nature  of  Moral  Evidence.  III. 
Proofs  of  the  Fact.]  ...  Together  with  an 
Appendix  concerning  the  Impossible  Produc- 
tion of  Thought  from  Matter  and  Motion: 
the  Nature  of  Human  Souls,  and  of  Brutes : 
the  Anima,  Mundi,  and  the  Hypothesis  of  the 
Tonai/...  .  The  4th  Ed.  London,  (1712,  14, 
22,)  1727,  80.  pp.  vi.,  viii.,  432.  ^T.  — 5th  ed., 
ibid.  1740,  8o. 

A  Dutch  translation,  Middelburg,  1720,  8o;  French, 
2  vol.  Amst.  1728,  H",  and  Paris,  1729,  4°;  German, 
Braunschweig,  1732,  8o,  and  other  editions. 

S136.  [Shierlock,  Thomas,  Bp.].  The  Tryal 
of  the  Witnesses  of  the  Resurrection  of  Jesus. 
The  nth  Ed.  N.B.  Not  only  Mr.  Woolston's 
Objections  in  his  Sixth  Discourse  on  our 
Saviour's  Miracles,  but  those  also  which  he 
and  others  have  published  in  other  Books, 
are  here  consider'd.  London,  (1st  ed.  1729,) 
1743,  80.  pp.  110.    H. 

Reprinted  from  the  12th  London  ed.  (1748),  Boston, 
1809,  80  ;  and,  with  the  Sequel,  by  the  Presbyterian 
Board  of  Publication,  Philadelphia,  1856.  A  German 
translation,  Leipzig,  1736;  5"  A.,  1763. 

810 


3137.  [Grove,  Henry].  The  Evidence  for  our 
Saviour's  Resurrection  consider'd  ...  .  Lon- 
don, 1730,  So.  pp.  72  +.     H. 

Also  in  his  Works,  1747,  8o,  I.  359-465.  ff. 

3138.  [Horsley,  John].  An  Enquiry  into  the 
Force  of  the  Objection  made  against  the  Re- 
surrection of  Christ,  from  the  Circumstance 
of  His  not  appearing  openly  to  the  Rulers 
and  People  of  the  Jews  after  He  rose  from 
the  Dead.  Wherein  what  Mr.  Woolston  offers 
on  that  Head  in  his  Sixth  Discourse  is  par- 
ticularly consider'd.  ...  London,  1730,  8o. 
pp.40.    H. 

3139.  Webster,  William.  The  Fitness  of  the 
Witnesses  of  the  Resurrection  of  Christ,  con- 
sider'd; in  Answer  to  the  Principal  Objections 
againsf  them.  . . .  London,  1731, 8o.  pp.  26  -f-. 
If. 

3140.  The  Credibility  of  the  Resurrection 

of  Christ,  upon  the  Testimony  of  the  Apos- 
tles; being  a  Sequel  to  Two  Letters  . . .  upon 
the  Fitness  of  the  Witnesses.  Loudon,  1735, 
80.  pp.  39 -f.     H. 

3141.  [Annett,  Peter].  The  Resurrection  of 
Jesus  considered;  in  Answer  to  the  Tryal  of 
the  Witnesses.  ..'.  The  3d  Ed.  with  great 
Additions.  By  a  Moral  Philosopher.  London, 
1744,80.    F. 

3142.  [ ].     The  Resurrection  reconsidered. 

Being  an  Answer  to  the  Clearer  and  others. 
. . .    Loudon,  1744,  8o.    F. 

3143.  [ ].    The  Sequel  of  the  Resurrection 

of  Jesus  considered:  in  Answer  to  the  Sequel 
of  the  Trial  of  the  Witnesses.    London,  n.d.  . 
80.    F. 

3144.  [ ].    The  Resurrection  Defenders  stript 

of  all  Defence.  . . .     London,  1745,  S".    F. 

These  pieces  form  pp.  263-460  of  "  A  Collection  of 
the  Tracts  of  a  Certain  Free  Inquirer,  noted  by  hia 
Sufferings  for  his  Opinions."     F. 

3145.  Cbandler,  Samuel.  The  Witnesses  of 
the  Resurrection  of  Jesus  Christ  re-examined ; 
and  their  Testimony  proved  entirely  Con- 
sistent. ...    London.  N.D.  [1744?],  8o.  pp.  170 


3146 


SECT.  III.    D.  — CHRISTIAN  DOCTRWE.  —  RESUR.  OF  CBRlsT. 


3175 


3146.  [Moss,  Charles,  Bp.\  The  Evidence  of 
the  Rcsunection  cleared  from  the  Exceptions 
of  a  Late  Pamphlet,  entitled,  The  Resurrec- 
tion of  Jesus  considered  by  a  Moral  Philoso- 
pher; in  Answer  to  The  Tryal  of  the  Wit- 
nesses, &c.     London,  1T44,  8o.  pp.  164.    H. 

Reprinted  Loud.  1749,  8".  with  the  title:  — "The 
Sequel  of  the  Tryal  of  the  Witnesses  of  the  Resurrec- 
tion. . . .  Revised  by  the  Author  of  the  Tryal  of  the 
Witnesses." 

3147.  Silvester,  Tipping.  The  Evidence  of 
the  Resurrection  of  Jesus  vindicated  against 
the  Cavils  of  a  Moral  Philosopher  :  form'd  in 
Answer  to  the  Trial  of  the  "Witnesses.  Lon- 
don, 1744,  So.  f.  1,  pp.  124. 

3148.  Auferstetinng  (Die)  Jesu  Christi  als 
ein  Vorbild  unserer  Anferstehuug  aus  iiber- 
zeugenden  Grllnden  erwiesen  ...  in  einem 
Ileldengedicht.     Breslau,  1744,  8<>.  pp.  112. 

3149.  Teller,  Romanus.  De  Christo  post  Re- 
surrectioneni  a.adpK<a  non  d<rwju.dTc«j.  Lipsise, 
1747,  40.  3gr.  ' 

3150.  West,  Gilbert.  Observations  ©n  the 
History  and  Evidence  of  the  Resurrection  of 
Jesus  Christ.  . . .  Ix)ndon,  1747,  8°.  pp.  xvi., 
445.     ^.  —  5th  ed.,  revised,  ibid.  1754,  8o. 

Numerous  editions  and  translations. 

3151.  Holmes,  Robert.  The  Resurrection  of 
the  Body  deduced  from  the  Resurrection  of 
Christ,  and  illustrated  from  his  Transfigura- 
tion;   a  Sermon,   on   Phil.  iii.   21.      Oxford, 

1777,  40. —  Also,  1779,  80. 

Dr.  Holmes  also  treats  of  the  Resurrection  of  the 
Body  in  his  Four  Tracts,  Oxford,  1788,  8°,  pp.  217- 
249.     H. 

3152.  [Reimarns,  Ilerm.  Samuel?].  Ueber 
die  Auferstehmigsgeschichte.  (In  Lessing's 
Zur  Gesch.  u.  Lit.  aus.  d.  Schatzen  d.  herzogl. 
Bibliothek  zu  Wolfenlmttel,  IV*'  Beytrag,  .5^9 
Fragment,  pp.  437-498,  Braunschweig,  1777, 
So.)     H. 

3153.  [Ress,  Joh.  Ileinr.].  Die  Auferstehungs- 
geschiclite  Jesu  Christi  gegen  einige  im  4. 
Beitrag  zur  Geschichte  iind  Literatur  . . . 
gemachte  nene  Einwendungen  vertheidigt. 
Braunschweig,  1777,  8o.  pp.  174. 

3154.  Liessing,  Gotthold  Ephraim.  Eine 
Duplik.  Contestandi  magis  gratia,  qiiam  ali- 
quid  ex  oratione  pronioturus.    Braunschweig, 

1778,  80.  pp.  157. 

3155.  [Ress,  Joh.  Heinr.].  DieAuferstehnngs- 
geschiobte  Jesu  Christi  ohne  WidersprUche, 
Gegen  eine  Duplik  ...  .  Hannover,  1779, 
So.  pp.  267. 

3156.  [Doderlein,  Joh.  Christoph].  Frag- 
mente  und  Antifragmente  ...  .  3e  Aufl.  2 
Theile.     Nurnborg,  (1778,  82,)  1788, -So, 

■ '  Particularly  valuable."— £re<scA. 

3157.  Wiegmanii,  Conr.  Friedr.  Versuch 
eines  Beweises  der  Vortrefflichkeit  der  christ- 
lichen  Religion  aus  der  Auferstehung  Christi. 
Flensburg,  1778,  So.  pp.  104. 

3158.  Less,  Gottfr.  Die  Auferstehungsge- 
schichte  Jesu  nach  alien  vier  Evangelien, 
nebst  einem  doppelten  Anhange  gegen  die 
Wolfenbilttelscheu    Fragmente.      Gottingen, 

1779,  80.  (27 i  sh.) 

3159.  Veltlmsen,  Joh.  Casp.  Historia  Re- 
surrectionis  Christi  ex  diversis  Commentariis 
probabiliter  contexta,  et  insertis  subinde  Ani- 
madversionibus  illustrata  atque  confirmata. 
Pars  I.-III.  Ilelmstadii,  1780-81,  4o.  pp.  35, 
24,41. 

Also  in  Velthusen's  CommentatUmes  Theol.,  IV.  77- 
194.    D. 

3160.  Griesljacli,  Joh.  Jac.  Inquiritur  in 
Pontes  undo  Evangelistae  suas  de  Resurrec- 
tione  Domini  Xarrationes  hauserint.  Jenae, 
1783.     (In  his  Opusc.  Acad.,  II.  241-256.)    D. 

3161.  Michaelis,  Joh.  David.      Erklarung 


der  Begrabniss-  und  Auferstehungsgeschichte 
Christi  nach  den  vier  Evangelisten  mit  RUck- 
sicht  auf  die  in  den  Fragmenten  gemachten 
Einwurfe  ...     .     Halle,  1783,  8o. 

An  English  translation,  Loudon,  1827,  120.    D. 

3162.  Micliaells,  Joh.  David.  Das  5.  Frag- 
ment selbst,  aus  G.  E.- Lessing's  4.  Beitrag  zur 
Geschichte  . . .  mit  J.  D.  Michaelis'  Anmer- 
kungen.  Als  ein  Anhang  zur  Begrabniss-  und 
Auferstehungsgeschichte.     Halle,  1785,  8o. 

3163.  Plessiug,  Joh.  Friedr.  Die  Auferste- 
hungsgeschichte aufs  Neue  betrachtet.  Halle, 
1786,  80.  pp.  511.  — 2e  Aufl.,  ibid.  1788,  So. 

3164.  Falconer,  Thomas,  M.D.  The  Resur- 
rection of  our  Saviour  ascertained  from  an 
Examination  of  the  Proofs  of  his  Identity 
after  that  Event.    Oxford  ?  1798,  So. 

3165.  Krieger,  W.  L.  De  opstanding  van 
Jezus  Christus.    Amsterdam,  1803,  So.  Jl.  3.75. 

3166.  Cook,  George.  An  Illustration  of  the 
General  Evidence,  establishing  the  Reality  of 
Christ's  Resurrection.  ...  Edinburgh,  1808, 
So.  pp.  xvi.,  32.3.     F. 

See  Monthly  Reo.  1809,  LIX.  261-266. 

3167.  Krelil,  August  Ludwig  Gottlob.  De 
Momento  Resurrectionis  Jesu  Christi  in  In- 
stitutione  Apostolica.  Dissertatio  exegetico- 
dogmatica  ...  .  Pars  Prior.  Misehae,  1830, 
4o.  pp.  30.    D. 

3168.  Sonstral,  J.  H.  Jezus  opstanding,  de 
grondzuil  van  het  Christelijk  geloof.  Am- 
sterdam, 1832,  So.  Jl.  3.60.  . 

3169.  tlllmann,  Carl.  Was  setzt  die  Stiftung 
der  Kirche  durch  einen  Gekreuzigten  voraus? 
. . .  {Theol.  Stud.  u.  Krit.,  1832,  pp.  579-596.) 
H. 

3169*.  Vogelsang,  Ileinr.  Joseph.  Ueber 
den  verklarten  Leib  Jesu  nach  seine  Aufer- 
stehung. Eine  dogmatische  Erorterung. 
(Achterfeldt's  Zeitschrift  f.  Philos.  u.  kath. 
Theol,  1832,  Heft  II.  pp.  41-53.)    B. 

3169i>.  Hindmarsli,  Robert.  (Swedenbor- 
gian.)  An  Essay  on  the  Resurrection  of  the 
Lord,  being  an  Humble  Attempt  to  Answer 
the  Question,  With  what  Body  did  the  Lord 
rise  from  the  Dead  ?  . . .  London,  1833, 8o.  pp. 
xxxvi.,  283. 

3170.  Doedes,  Jac.  Isaac.  Dissertatio  theo- 
logica  de  Jesu  in  Vitam  Reditu.  Trajecti  ad 
Rhenum,  1841,  So.  pp.  256. 

3171.  liiilikert,  Joh.  Ileinr.  Bernh.  Welche 
Kraft  haben  wir  nach  der  Schrift  der  Aufer- 
stehung Jesu  beizulegen?  Eine  exegetisch- 
dogmatische  Uebersicht  der  darauf  beziigli- 
chen  Stellen  des  neuen  Testaments.  .{Theol. 
Stud.  u.  Krit.,  1842,  pp.  935-978.)    H. 

Translated  in   the  Journal  of  Sac.  Lit.   for  Oct. 
1854  ;  N.  S.  VII.  54-80.    J). 

3172.  Doedes,  Jac.  Isaac.  De  opstanding  van 
onzen  lleere  Jezus  Christ  in  hare  zekerheid 
en  belangrijkheid  voorgesteld.  Utrecht,  1844, 
So.  Jl.  1.20. 

3173.  'Vl^illianis,  Isaac.  The  Gospel  Narra- 
tive of  our  Lord's  Resurrection  hsirmonized, 
with  Reflections.  London,  1845,  sm.  So.— 
Also  ibid.  1850. 

3174.  Bush,  George.  The  Resurrection  of 
Christ;  in  Answer  to  the  Question,  whether 
he  rose  in  a  Spiritual  and  Celestial,  or  in  a 
Material  and  Earthly  Body.  ...  New-York, 
1845, 120.  pp.  92.    A. 

3175.  Reich,  Georg.  Die  Auferstehung  des 
Ilerrn  als  Ileils-Thatsache  mit  besonderer 
Riicksicht  auf  Schleiermacher.  . . .  Eine  his- 
torisch-exegetisch-dogmatische  Erorterung 
...    .    Darmstadt,  1845,  So.  pp.  vi.,  334.    D. 

"Eine   gediegene   SclaitW—Kling,    in    Herzog's 
Real-JSncyklopddie. 

811 


3176 


CLASS  III.— DESTINY  OF  THE  SOUL 


3200a 


3176.  Robinson,  Edward.  The  Resurrection 
and  Ascension  of  our  Lord.  {Biblioth,  Sacra 
for  Feb.  1845;  II.  162-189.)    H. 

3177.  The  Nature  of  our  Lord's  Resurrec- 
tion-Body. {Biblioth.  Sacra  for  May,  1845; 
II.  292-312.)    H. 

Reprinted  in  Kitto's  Jaum.  of  Sac.  Lit.  for  July, 
1852.    I>. 

3178.  Evidence  (The)  of  the  Resurrection 
[of  Christ!.  (Kitto's  Journ.  of  Sac.  Lit.  for 
July,  1850;  VL  26-41.)    D. 

3179.  Canons  of  Interpretation,  in  reference 


to  the  History  of  the  Resurrection.  (Journal 
of  Sac.  Lit.  and  Bibl.  Record  for  July,  1855  ; 
1. 335-347.)    D. 

3180.  Candllsli,  Robert  S.  Life  in  a  Risen 
Saviour :  being  Discourses  on  the  Argument 
of  the  15th  Chapter  of  First  Corinthians. 
Edinburgh,  1858,  8°.  pp.  400. 

3181.  Fisher,  George  Park.  The  Apostle 
Paul,  a  Witness  for  the  Resurrection  of  Jesus. 
(Biblioth.  Sacra  for  July,  I860;  XYII.  620- 
634.)    H. 

Meeting  the  Tubingen  school  on  their  own  ground. 


E.  — THE  GENERAL  JUDGMENT. 


3182.  Tertullianus,  Q.  Septimius  Florens, 
fl.  A.D.  200  ?  De  Judicio  Domini.  {Opera,  ed. 
Oehler,  II.  776-781.)    D. 

The  authorship  of  this  poem  is  very  doubtful.  Al- 
lix  ascribes  it  to  Verecundus  Juncensis,  who  flou- 
rished A.D.  546. 

3183.  Apparetoit  repentinus  dies  magna 
Domini. 

For  a  curious  alphabetical  poem  beginning  thus, 
•which  some  have  ascribed  to  St.  Ambrose,  others  to 
Augustine,  see  E.  Du  Mfiril's  Poesies  pop.  Lat.  ante- 
rieurea  au  XIP  Siicle.  Paris,  1813  8",  pp.  135-138. 
H. 

3183a.  Leo  VI.,  Flavins,  surnamed  Sapiens  and 
rhilosophus,  Emperor  of  Constantinople,  fl. 
A.D.  880.  Ex  Meditations  extremi  Judicii 
Canticum  Compunctioni.s.  [iMtin  trans,  only.] 

.  {Maxima  Bibl.  Patrum,  XXII.  763,  764.)    B. 

3184.  Thomas  de  Celano,  fl.  cir.  1230? 
Dies  Irae,  Ilymnus  auf  das  Weltgericht.  Als 
Beitrag  zur  Ilymnologie  herausgegeben  von 
F.  G.  Lisco  ...  .  Inhalt:  Der  Grundtext.— 
Die  Uebersetzungen.  Zur  Geschichte  des 
Hymnus  und  seiner  Uebersetzungen.  Eino 
Musikbeilage.     Berlin,  1840,  4°.  pp.  152  -f . 

In  Lisco's  edition  of  the  Stahat  mater,  etc.  Berlin. 
1843,  4",  there  is  a  Supplement  to  this  edition  of  the 
Dies  Iras,  containing  17  additional  translations.  See. 
further,  H.  A.  Daniel's  Thesaurus  Hymnologicus,  II. 
103-131,  Ups.  1855,  8"  (.H.),  and  K.  Simrock's  Lauda 
Sion,  etc.  1850,  12°. 

3185.  Dies  Ira3  in  Thirteen  Original  Ver- 
sions by  Abraham  Coles,  M.D.  New  York, 
1859,  sm.  4°.  pp.  xxxiv.,  65.     H. 

Highly  commended  in  the  Atlantic  Monthly   for 
June,  1860;  V.  752-754. 
3185».  Theoleptns,  Abp.,  fl.  a.d.  1310.  Can- 
ticum ad  Animam  suam  de  Resurrectione  et 
Judicio  extremo.    [Latin  trans,  only.]   {Max- 
ima Bibl.  Patrum,  XXII.  764,  765.)  .  B. 
3185^.  Descrizione  del  giudizio  universale, 
fatta  nel  buon  secolo  della  lingua  e  ora  messa 
in  luce  da  Franc.  Zambrini.    Bologna,  1859, 
80.  pp.  16. 
3186. -Doomsday.     (Chester  Plays,  ed.  by 
Wright  fur  tlie  Shakespeare  Society,  1847,  II. 
178-201.)    H. 
3187.   Capistranus,    Joannes,    1385-1456. 
De  Judicio  universali  futuro,  et  Antichristo, 
ac  de  Bello  spiritual!  Tractatus  ...    .    Vene- 
tiis,  1578,  120. 
8188.  Postel,  Guillaume.     Liber  de  Ultimo 
Judicio  ...     .    N.  p.  or  D.  [15—],  16o. 

"Rempli  d'imaginations  singulieres.'"— i)e  Sure, 
I.  454,  q.  v.— Fabricius  refers  to  an  edition,  Paris, 
1542,  80. 

3189.  Maggi,  Girolamo  (Lat.  Ilieron.  Ma- 
gius).  De  Mundi  Exnstione,  et  Die  Judicii, 
Libri  quinqne  ...     .     Basilea?,  1502,  fol. 

A  French  translation,  Lyon,  1631,  80. 

3190.  Bartliolinws,  Ivarus.  Hypomnesis 
de  extremo  universali  Dei  Judicio  ...  . 
Witteb.  1505,  So. 

3191.  Falber,  Basilius.  Christlicher  Untcr- 
richt  von  den  letzteii  Handel u  der  Welt  und 

812 


dem  jUngsten  Tage.    (Eisleben,  1565,)  Leip- 
zig, 1579,  80.  • 
This  vol.  contain.?  a  "  Tractatlein  von  den  Seelen 

der  Verstorbenen  und  allemihren  Zustande  und  Gele- 

genheit.' '— .ffcrricA. 

3192.  Janier,  Leonard.  Sermon  du  jugement 
final,  universal  et  general  de  Jesus-Christ 
...    .     Lyon,  1567,  80. 

3193.  liumnius.  Job.  Fred.  De  extremo  Dei 
Ivdicio,  et  Indorvm  Vocatione  Libri  II.  ... 
Venetiis,  1569,  8o.  fl".  (16),  80.  If.— Also  Antv. 
1594,  80. 

Rai-e.  The  title  reads  Indorvm,  not  ludaeorum, 
as  in  several  bibliographical  worlis. 

3194.  Hvid  (Lat.  Albinns),  Niels,  Bp. 
Christelige  Underviisning  cm  Dommedaga 
Vished,  ...  Process  ...  [etc.].  Kiobenhafn, 
1576,  80. 

3194*.  Gascolgne,  George.  The  Droome  of 
Doomes  Day.  Wherein  the  frailties  and 
miseries  of  mans  life  are  liuely  portrayed 
and  learnedly  set  forth.  ...  Translated  and 
collected  by  George  Gascoigne  Esquyer.  Lon- 
don, 1586,  40.  pp.  270.  —  First  ed.,  ibid.  1576, 
40.    BL. 

The  titles  of  the  three  divisions  of  this  work  are  : 

—  "  The  view  of  worldly  Vanities;"  '•  The  shame  of 

sinue  ;"  and  '•  The  Needels  Eye." 

3195.  Witstock,  Thomas.  Sechszehn  Pre- 
digten  vomjiiugstenGericht.   Stettin,  1577, 80. 

3196.  Rogers,  Thomas,  of  Christ  Church,  Ox- 
ford. General  Session  ;  a  Discourse  apologe- 
tical  of  God  his  Generall  Judgment.  London, 
1581,  80. 

3197.  Dias,  Nicolao.  Tratado  del  Juicio  final 
e  universal  ...    .    Salamanca,  1588,  4o. 

Other  editions.  An  Italian  translation,  Venet. 
1597,  40.  Treats  of  hell,  purgatory,  paradise,  the 
coming  of  the  Messiah  and  of  Antichrist. 

3198.  Haljermel,  Jer.  Ein  herrlicher  schii- 
ner  Dialog  von  dem  jiing-sten  Gericht,  in 
deutsche  Reimen  ...     .    Coburg,  1598,  4o. 

3199.  Pollio,  Lucas.  Zehn  Predigten  vom 
jllngsten  Gericht  und  zwey  Predigten  von  der 
Htille.  Leipzig  [or  Breslau?],  1603,  80.— 
Ibid.  1610,  1619,  80. 

A  Swedish  translation,  Rostock,  1614,  &>. 

3199*.  Pranz,   Wolfgang.    . . .     Disputationia 

de  extremo   ludicio.   Pars  prior.  ...    \_Iiesp. 

Philipp  Ilorst.]    ||    Pars  posterior.  ...    [Besp. 

Nic.  Wolff".]    2  pt.   Witteb.  1610,  4o.  pp.  (24), 

In  his  Augustance  Confessionis  Articuli  . . .  confir- 
mati,  Witteb.  1611,  40.    H. 

3200.  Alexander,  William,  Earl  of  Stirling. 
Doomes-day,  or  the  Great  Day  of  the  Lords 
Ivdgement.  ...  [Edinburgh,]  1614,  4o.  pp. 
126.    BM. 

This  edition  containsonly  four  Books,  or  "  Houres," 
of  the  poem.  An  enlarged  edition,  containing  twelve 
Hours,  in  his  "Recreations  with  the  Mvses,"  Lond^ 
1637.  fol.  Also  in  Chalmers's  English  Poets,  V.  317- 
410.     II. 

3200a.  Richeome,  Louis.  Le  jugement  gene- 
ral ot  dernier  estat  du  monde  ...  Paris, 
1620,  80. 


3201 


SECT.  III.    E.— CHRISTIAN  DOCTRl^SE—GEMiRALJUDGitEyT. 


3237 


3201.  Vossius,  Gerardus  .Tohannis.    De  Judi- 
cio  extreino.     (In  bis  Theses  Theol.,  1(52S,  4° 
0pp.  \I.  i06-4V2.)    H. 

3202.  Meyfart,  Joh.  Matth.  Das  jiingste 
Gericlit  ...  aus  den  andacbtigsten  Contem- 
plationen,  sowohl  alter  als  nener,  doch  ge- 
lebrter  Vater  nnd  Manner  bescbrieben  ...  . 
Niirnberg,  1«32,  S".  — Also  1637,  1662  (6th 
ed.),  1672.  (46  sh.) 

3203.  Rafn,  Alb.  Den  himmels^e  Herredag, 
det  er,  den  yderste  Dommedags  Beskrivelse, 
item.  Om  det  revige  Liv  og  om  det  jevige 
Diid.    Kiobenbaffn,  1633,  8°.  —  Ibid.  1667,  S". 

3204.  Calixtus,  Georg.  Liber  de  supremo 
Judicio.  Helmst.  1035,  4°.  (24  sh.)  — /6irf. 
1658,  40. 

3205.  Pfell,  Joh.  Indicium  ultimum  cum 
Tabulis  a?neis.     Ursel.  1035,  1643,  S". 

3206.  Balzo  {Lat.  de  Baucio),  Carlo  del. 
De  Judicio  uuiversali  Tractatus.  Neapoli, 
1040,  80. 

3206*.  Ritter,  Melch.  Gerichts-Spiegel,  das 
ist,  klare  Abbildung  des  jiingsten  Gerichts. 
Bresslau,  1043,  8o.  — Also  Leipz.  1662,  8o. 

3207.  Albreclit,  Georg.  Tuba  novissima: 
vom  jiingsten  Gericht  und  Etide  der  Welt,  in 
neun  und  siebenzig  Predigten.  Nordlingen, 
1045,  40.  — Also  Niirnberg,  1662,  4o  (138  sh.), 
and  1670,  4°. 

3208.  Douglas,  Lady  Eleanor.  The  Day  of 
Jvdgements  Modell.    London?  1040,  4o. 

3209.  liiidemaiiii,  Daniel.  Jiingstes  Gericht, 
in  etlichen  Soun-  und  Wocheutagspredigten. 
Nurnberg,  1050, 12o.  (26  sh.) 

3210.  Meisner,  Joh.  De  extremo  Judicio. 
Witteb.  1052,  8o. 

3211.  Altoiniis,  Joh.  Georg.  Jiingstes  Gericht 
imd  ewiges  Leben  \or  Freude  dess  evvigen 
LebensJ.    Leipzig,  1053,  4o. 

3212.  Smitli,  Samuel,  Vicar  of  Prittlewdl, 
Essex.  The  Great  Assize,  or  Day  of  Jubilee 
...  .  [Four  Sermons  on  Rev.  xx.  11-15.] 
London,  1055, 12o.  — Slst  ed..  Loud.  1684. 

3213.  Hildebraiid,  Joach.  De  extremo  Ju- 
dicio.    Ilelnist.  1057,  40. 

3214.  AriisdiAvaiiger,  Joh.  Christoph. 
Cliristi  zukiinftiger  Thron  und  Lohn;  oder 
eilf  Predigten  vomjiingsten  Gericht.  Niiin- 
bcrg,  1005,  io.  —  lbid.  1680, 4o. 

3216.  Scliottel,  Justus  Georg.  Vorstellung 
des  jiing-sten  Gerichts.  Mit  KupfFern.  Braun- 
schweig, 1008,  40.  — Also  ibid.  1674,  1689,  80. 
(22^  sh.) 

3216».  Q,iienstedt,  Joh.  And.  Disquisitio 
theologica  de  Die  Pantocritico.  [Eesp.  Christ. 
Walther.]     Witteb.  1070, 4o. 

3216.  Hellklingender  iibernaturlicher  Po- 
sauuen-Schull,  oder  traurendes  wunderliches 
■Warhaflftiges  Jiingstes  Gericht,  worinnen  aller 
Professionen  Menscheu  ...  Gebrechen  ... 
durch  den  Lxicifer  artig  vor  Augen  gestellet 
und  erzehlet  werden.  Niirnberg,  1071,  and 
1674,  120. 

3217.  L.e  Feljvre,  Hyacinthe.  Traite  du 
Jugemeiit  dernier  ...  .  3«  ed.  Paris,  (1671, 
92,)  1694,  40. 

3218.  Manni,  Giov.  Battista.  II  tribunal  in- 
tolerabile  di  Dio  giudicante  . . .  '  .  Venezia, 
1071,  120.  — Milano,  1(572,  12o.  pp.  72,  with 
engravings. 

3219.  [Wlssleswortli,  Michael].  The  Day 
of  Doom :  or,  A  Poetical  Description  of  the 
Great  and  Last  Judgment.  With  a  Short 
Discourse  about  Eternity.  London,  1673, 12°. 
pp.  (4),  92.  —  The  7th  ed.,  enlarged.  Boston 
(U.S.),  1761,  sm.  80.  pp.  104.    MHS. 


Reprinted  (from  the  6th  ed..  of  1715).  Boston,  1828, 
240.  -  See  the  Christian  Exam,  for  Dec.  18^:8,  V.  537- 
540,  for  curious  extracts  containing  the  plea  of  "re- 
probate infants,"  and  their  seuteuce  to  "  the  easiest 
room  in  hell." 

3219*.  Cavallero  de  Isla,  Martin.  Ser- 
mones  del  juicio  final  ...  .  Madrid,  1078, 
40.  ff.  68. 

3220.  Balduin,  Gottlieb  (Lat.  Theophilus). 
Vorbild  nnd  Betrachtung  des  letzten  allge- 
meinen  Gerichts  Gottes,  in  fiinf  Predigten. 
Regenspurg,  1080, 12o.  (34  sh.) 

3221.  Fraucisci,  Erasmus..  Die  letzte  Re- 
chenschafft  aller Menschen  ...  .  Niirnberg, 
1080,  80.  (87  sh.) 

3222.  Beverley,  Thomas.  The  universal 
Christian  Doctrine  of  the  Day  of  Judgment 
...    .    London,  1091,  4o.  pp.  38. 

3223.  Porscli,  Christoph.  Hertzens-  und 
Gewissenswecker,  in  dreyssig  Predigten  vom 
jUngsten  Gericht.  Leipzig,  1090,  4o?  (12o, 
Georgi;  103  sh.) 

3224.  Parkliurst,  Nathaniel.  On  the  Last 
Judgment;  a  Treatise  on  Rev.  xx.  11,  12. 
London  ?  1704,  80. 

3226.  Klemm,  Christian.  Grosser  Gerichts- 
Tag  aus  den  ordentlichen  Evangelien.  Niirn- 
berg, 1707,40.  (143  sh.) 

3226.  Young,  Edward.    A  Poem  on  the  Last 
•    Day.    Oxford,  1713,  8". 

Numerous  editiou.s  and  translations. 

3227.  Flint,  or  Flynt,  Henry.  The  Doc- 
trine  of  the  Last  Judgment,  asserted  and  ex- 
plained, in  Two  Discourses  on  Romans  ii.  16. 
f . .  Boston  in  New-England,  1714,  4o.  pp.  ii., 
28. 

3227*.  Bulkeley,  J.,  of  Clare  Hall,  Gain- 
bridge.  The  Last  Day ;  a  Poem  in  12  Books. 
London^  1720,  80.    BL. 

3228.  Hill,  Aaron.  The  Judgment-Day,  a- 
Poem.  ...  The  2d  Ed.  London,  [1721?]  4". 
pp.  iv.,  14.     MHS. 

3229.  Newcomb,  Thomas.  The  Last  Judg- 
ment of  Men  and  Angels;  a  Poem,  in  Twelve 
Books,  after  the  Manner  of  3Iilton  T?].  Lon- 
don, 1723,  fol. 

3230.  Gengel,  Geo.  Tractatus  theologicus  de 
Judicio  uuiversali,  nee  nou  de  Signis  ac  Rebus 
proxime  antecedentibus  Judicium,  item  de 
Rebus  illud  consequeutibus.  . . .  Calissii, 
1727,  40.  pp.  174, 10. 

3231.  Winckler,  Joh.  Pet.  Slegm.  Apoca- 
lyptische  frohliche  Botschaft  vom  jiingsten 
Gericht  und  der  darinnen  enthaltenen  Selig- 
keit  der  Glaubigen  in  Zeit  und  Ewigkeit. 
Jena,  1732,  80.  — Also  1739,  80.  (21  sh.) 

323K  Balestrieri,  Ortensio.  II  Giudizio 
universale  proposto  a  considerarsi  per  ciascuu 
giorno  del  mese.    Firenze,  1739, 12o. 

3232.  Heyn,  Joh.  Disputatio  de  Praeludio 
Judicii  extremi  Orbi  Terrarum  per  Cometas 
exhibendo.    Brandenb.  1742,  4o. 

3233.  Schubert,  Joh.  Ernst.  Gedanken  von 
dem  jiingsten  Gericht.  Jena,  (1742,)  1746,  4o. 
(33  sh.) 

3234.  Wolfart,  Friedr.  Paul.  Ob  an  dem 
grossen  und  sollennen  Tage  des  jiingsten 
Gerichtes  auch  noch  einige  Biisse  Statt  finde? 
Jena,  1743,  4". 

3235.  Heyn,  Joh.  Gesammlete  Briefo  von  den 
Cometen,  der  SUndfluth,  und  dem  Vorspiel 
des  jiingsten  Gerichts.  Berlin,  1745,  80.  IQ  gr. 

3236.  Amory,  Thomas.  Eight  Sermons  on  a 
Future  General  Judgment.  Loudon,  1748, 
80.  pp.  218 -f.    H. 

3237.  Biicbner,  Gottfr.  Dass  der  jiin^te 
Tag  und  das  Ende  der  Welt  gewiss,  aber 
noch  lange  uicht  komme.    Jena,  1751,  4o. 

52  813 


3238 


CLASS  in.— DESTINY  OF  THE  SOUL. 


3261c 


3238.  Dolle,  Carl  Anton.  Dispntatio  inaugn- 
ralis  de  Praerogativis  Fidelium  in  Die  extiemi 
Judicii.    Ilintelii,  1751,  4o.  (4^  sh.) 

3239.  Goeze,  Joh.Melchior,  Die  grosse  Lehre 
von  deni  j  iingsten  Gerichte  in  einigen  heiligen 
Reden  ...  .  Bresslau  und  Leipzig,  1751,8". 
(38  sli.)  — 3e  Aufl.,  ibid.  (1754,)  1765,  8». 

3240.  Noctiiary  (The);  or  an  Address  from 
the  Tombs;  a  Poem  in  Blank  Verse:  to 
which  is  added,  An  Ode  on  the  Last  Day. 
London,  1752,  8°.  Is. 

3241.  General  Judgment  (The);  or  an  At- 
tempt to  represent,  by  way  of  Parable  or 
Vision,  the  Solemn  Process  of  the  Last  Day; 
in  a  Dialogue  between  Two  Primitive  Chris- 
tians under  Persecution.    London,  1753, 8°.  6d. 

3242.  Ogilvle,  John.  The  Day  of  Judgment. 
A  Poem.  In  two  Books.  .. .  The  3d  Ed.,  cor- 
rected. To  which  are  now  added  [Odes,  etc.] 
...  .  (1st  ed.  Edinb.  1753,  8°,)  London,  1759, 
8°.  pp.  xii.,  117  +.     F. 

Sec  Monthly  Review,  XX.  141-150. 

3243.  Sells,  Joh.  ...  Schriftmassige Gedanken 
liber  das  Ende  der  Welt,  worinnen  von  den 
Leibern  aller  Menschen  eine  Verwandelung 
bewiesen ;  von  Ilimmel  und  Erde  aber  eine 
Zernichtung  darzuthun  gesucht  wird.  Ros- 
tock und  Wismar,  1753,  8°.  (23  sh.) 

See  Krafts  Neue  Tkeol.  Blhl.,  1754,  IX.  794-797. 

3244.  [Glynn,  Robert].  The  Day  of  Judg- 
ment: a  Poetical  Essay.  The  3d  Ed.  Cam- 
bridge, (1757,)  1758,  4o.  pp.  16.    H. 

A  Seatonian  prize  poem. 

3245.  Bally,  George.  The  Day  of  Judgment. 
A  Poem.     Cambridge?  1757,4". 

Also  in  the  Cambridge  Prize  fioems,  1817,  8",  I. 
299-320.    ff. 
3245*.  Portens,   Beilby,   Bp.      The  Day  of 
Judgment;    a  Poetical  Essay.      Cambridge, 
1758,40.    BL. 
324G.  Smitli,  Rev.  John,  of  Campbelton,  Scot- 
land.    A  View  of   the   Last  Judgment.  . . . 
Edinburgh,  1783,  8".  5s.  —  Also  London,  1834, 
839, 1S47,  IS".  2s.  6d.  and  Is. 

See  Monthly  Rev.  for  May,  1783;  LXVIII.  417-421. 

3247.  Francis,  B.  A  Poeiji  on  the  Last  Day ; 
in  four  Parts.    2d  Ed.    London,  1780,  S".  Is. 

3248.  [Panlus,  Ileinr.  Eberh.  Gottlob].  Ein 
Paar  Worte  an  einen  Berichtiger  ilber  den 
hbchst  wichtigen  Calcul:  wie  vielen  Raum 
die  am  jUngsten  Tage  vor  Gericht  stehenden 
nothwendig  bediirfen?  (In  the  Neues  theol. 
Journal,  1797,  X.  902,  ff.) 

In  opposition  to  an  essay  in  the  Reichsanzeiger, 

1797,  No.  235,  which  maintained  that  a  space  of  nine 

square  miles  was  sufficient. 

3248*.  Boncliarlat,  Jean  Louis.    Le  juge- 

ment  dernier,   poeme  en  douze   [or    trois?] 

chants  ...    .    Paris,  1806  [or  1809  ? J,  8".  Ufr. 

3249.  Kell,  Carl  August  Gottlieb  (Lat.  Theo- 
philus).  Allgemeine  Ansichtder  StelleMatth. 
25, 31  bis  46.  aus  dem  grammatisch-historischen 
Gesichtspuncte.  (In  his  Analekten,  etc.  Bd. 
L  St.  3,  pp.  177-204,  Leipz.  1813,  8".)    H. 

3250.  K-istemalcer,  Joh.  Ilyazinth.  Weis- 
sagungen  Jesu  vom  Gerichte  uber  Judaa  und 
die  Welt,  nebst  Erklarung  der  Rede  Marc.  9, 
42-49.  und  Priifung  der  Van  E^s'schen  Ueber- 
setzung  des  neuen  Testaments.  Munster, 
1816,  8".  pp.  xliv.,  160. 

,8251.  Ballon,  Ilosea.  A  Sermon,  delivered  in 
the  Second  Universalist  Meeting-house  in 
Boston,  on  the  Evening  of  the  First  Sabbath 
in  January,  1818.  [2  Thess.  i.  7-9.]  ...  2d  Ed. 
Boston,  (1818,)  1820,  8<>. 


Opposes  the  common  doctrine  concerning  the  Day 
of  Judgment,  and  the  eternity  of  future  punishment. 

3252.  Merritt,  Timothy.  Strictures  on  Mr. 
Ballou's   Sermon,  delivered  [as  above]  ...    . 

Boston,  1818,  80. 

3253.  Ballon,  Ilosea.  A  Brief  Reply  to  a 
Pamphlet  entitled  Strictures  on  Mr.  Ballou's 
Sermon,  delivered  ...  in  Boston  . . .  Jiinuary, 
1818.  By  T.  Merritt.  By  the  Author  of  the 
Sermon.    Boston,  [1818,]  8o.  pp.  24.    H. 

3254.  Merritt,  Timothy.  A  Vindication  of 
the  Common  Opinion  relative  to  the  Last 
Judgment  and  End  of  the  World.  In  An- 
swer to  Mr.  Ballou's  Reply.  . . .  Boston,  1818, 
80.  pp.  31.    BA. 

3255.  Ballon,  Ilosea.  A  Brief  Reply  to  a 
Pamphlet  entitled  a  Vindication  ...  .  Bos- 
ton, [1818,]  80.  pp.  40.    H. 

3255*.  Scliott,  Ileinr,  August.  Commenta- 
rius  exegetico-dogmaticus  in  eos  lesu  Christi 
Sermones,  qui  de  Reditu  eius  ad  Indicium 
futuro  et  iudicandi  Prouincia  ipsi  deman- 
data  agunt.    lenae,  1820,  8o.  pp.  324. 

For  references  to  numerous  reviews,  see  Fuhrmann, 
Handb.  d.  n.  theol.  Lit.,  I.  676,  677. 

3256.  [Hillliouse,  James  Abraham].  The 
Judgment,  a  Vision.  By  the  Author  of 
Percy's  Masque.  New-York,  1821,  8o,  pp.  46. 
H. 

3257.  Poppewell,  II.  L.  The  great  "Ap- 
pointed Day;"  or,  Two  Sermons  on  the  Last 
Judgment.  To  which  are  added  ...  Notes. 
Loudon,  1826,  8o. 

3258.  KaKler,  Ludw.  August.  Der  Tag  dea 
Gerichts  und  der  ewigen  AussiJhnung.  Eine 
christliche  Dichtuug.  Konigsberg,  1829,  8o. 
12  ^r. 

3258».  Rey,  Alex.  Le  jugement  dernier,  ode 
k  Sa  Saintete  L6on  XII  ...  .  Paris,  1829, 
8".  pp.  16. 

3259.  Dennant,  John.  A  View  of  the  Last 
Judgment  ...  .  4th  Ed.  London,  (...) 
1836,  180  or  24o.  pp.  72.     U. 

3259*.  Biblisclie  Lehre  (Die)  vom  jiingsten 
Gericht  ...     .     Niirnberg,  1831,  8".  J  th. 

3260.  Tinius,  Joh.  Georg.  Der  jUngste  Tag, 
ob,  wie  und  waun  er  kommen  wird?  In 
physischer,  politischer  und  theologischer 
Ilinsicht  aus  der  Natur  und  Bibel  erklart. 
Zeitz,  1836,  8o.  pp.  92. 

'•  Unimportant."— jBretscA. 
3260a.  "Weizel,  .    Die  Zeit  des  jiingsten 

Tags.    (Stirm's  Studien  d.  evang.  Geistlichk. 

Wurtemb.,  1837,  Bd.  IX.  Heft  2.) 
3260''.  Pnsey,  Edward  Bouverie.    The  Day  of 

Judgment :  a  Sermon  [on  Joel  ii.  11]  . . .    . 

Oxford,  1839,  80.    BL.       • 

3261.  Steliling,  Wilh.  Nik.  Das  jUngste 
Gericht.  Gedicht  in  fiinf  Gesangen,  Diissel- 
dorf,  1841, 120.  §  th 

3261*.  Mcerlcelig  Drom  (En)  om  Dommedag, 
og  Tanker  om  Tilstanden  i  det  tilkommende 
Liv  for  dem  som  vandre  rettelig  her  i  Verden. 
Stavanger,  1848,  8°.  pp.  36. 
3261i>.  Last  Judgment  (The).  A  Poem,  in 
Twelve  Books.  London,  1857,  8".  pp.  335. 
i?^.  — New  ed.,  ibid.  1862,  8*. 
2610.  Wallier,  James.  Sermons  preached 
in  the  Chapel  of  Harvard  College.  ...  Bos- 
ton, 1861,  80.  pp.  v.,  397.    H. 

See  Sermon  XXV.,  on  "the  Day  of  Judgment," 
pp. 


814 


3262 


SECT.  III.    F.  1.  — CHRISTIAN  DOCTRmE.  — future  retribution. 


3278 


F.  — REWARDS  AND  PUNISHMENTS  OF  THE  FUTURE  LIFE. 


1.  Comprehensive  Works. 

3262.  Ozanatn,  Anton  Federigo.  Dante  et  la 
philosophie  catholique  au  treiziemo  siecle 
...  .  Noiivelle  ed.,  corrigee  et  aiigmcnteo 
...  .  Paris,  (183«,)  1845,  8o.  pp.  xlvii.,  495. 
J5.  — Seed.,  i6td.  1855,  8°. 

On  the  mediaeval  conceptions  of  hell,  purgatory, 
and  paradise,  see  particularly  the  chapter  '■  Des 
Sources  po^tiques  de  la  Divine  Comedie,"  pp.  324- 
424.  Compare  Kopischs  Die  gottliche  Kombdie  von 
Dante,  etc.,  Berl.  1842,  8°,  pp.  468-477.     H. 

3263.  Latoitte,  Charles.  De  la  Divine  Comedie 
avant  Dante.  {Revue  des  Deux  Mondes,  1  Sept. 
1842 ;  XXXI.  704-742.)    B. 

Also  in  the  French  traasl.  of  Dante  by  A.  Brizeux, 
Paris,  1843,  Vl". 

3264.  "Wright,  Thomas.  St.  Patrick's  Pur- 
gatory ;  an  Essay  on  the  Legends  of  Purga- 
tory, Ilell,  and  Paradise,  current  during  the 

.  Middle  Ages.  . . .  London,  1844,  120.  pp  xi., 
192.     H. 

A  curious  and  interesting  work. 

3265.  ["Wiieaton,  Robert].  The  Sources  of 
the  Divina  Commedia.  {North  Amer.  Rev. 
for  Jan.  1847  ;  LXIV.  97-117.)    H. 

3266.  Milman,  Henry  Hart.  History  of  Latin 
Christianity  ...  .  6  vol.  London,  1854-55, 
80.    H. 

On  the  mediaeval  conseptions  of  hell,  purgatory, 
and  heaven,  see  VI.  426-432,  and  I.  473-475. 


3266a.  Macarius  Alexandrinus,  fl.  A.D.  373. 
Sermo  de  Exitu  Aninife  Justorum  et  Peccato- 
rum :  quo  uiodo  separantur  a  Corpore,  et  in 
quo  Statu  manent.  Gr.  and  Lat.  (In  W. 
Cave's  Scriptorum  Eccles.  Hist.  Lit.,  Oxon. 
1740,  etc.  fol.,  I.  258-260.)    H. 

Also  in  Gallandls  Bihl.  Vet.  Patnhn,  Tom.  VII., 

and  Migne's  Patrol.  Grceca,  Tom.  XXXIV.    H. 

3266^.  Joannes    Chrysostomus,  fl.  a.d.  398. 

De  Futuroruni  Deliciis,  et  Praesentium  Vili- 

tate.     Gr.  and  Lat.    {Opera,  III.  337-343,  ed. 

Montf)     H. 

Chrysostom  also  describes  the  rewards  and  punish- 
ments of  the  future  life  in  his  Paroenesis  ad  Theodo- 
rum  Lapsum,  Lib.  I.  cc.  9-14,  Opp.  1. 11-24. 

3267.  Furseus,  Sotint.  De  visiouibus  Fursei. 
[Anglo-Saxon.]  (In  Wright  and  Halliwell's 
Reliquim  Antiquai,  I.  276-282.)     H. 

See  Wright's  St.  Patrick's  Purgatory,  pp.  7-10. 
This,  Wright  remarks,  "  is  one  of  the  oldest,  if  not 
the  oldest,  of  the  Western  purgatory  legends."  Bede 
has  given  an  abstract  of  it  in  his  Hist.  Eccl.  III.  19. 
The  original  narrative  belongs  probably  to  the  seventh 
century  the  Anglo-Saxon  translation  was  made  by 
Abp.  Alfric  in  the  tenth. 

3268.  Drilitlielm.  For  his  vision  of  purga- 
tory, hell,  and  paradise,  see  Bede,  Hist.  Eccles. 
Lib.  V.  c.  12,  Comp.  Wright's  St.  Patrick's 
Purgatory,  pp.  17-19. 

3269.  Hatto,  or  Hetto,  Bp.  of  Basel,  fl.  a.d. 
811.  Visiones  S.  Wettini.  (In  Mabillon's 
Acta  Sand.  Ord.  S.  Bened.  Saec,  IV.  (ii.)  p. 
263,  et  seqq.) 

Also  in  Mignes  Patrol.  CV.  769-780.  (S.)  The 
story  is  given  in  verse  by  Walafrid  Strabo.  See 
Mabillon,  as  above  cited,  p.  272,  et  seqq.  Describes 
visions  of  hell,  purgatory,  and  paradise. 

3270.  Hincmariis,  Remensis,  fl.  a.d.  845. 
De  Visione  Bernoldi  Presbyteri.  {Opera,  Lut. 
Par.  1645,  fol.,  II.  805-809.)     H. 

3270a.  Visio  Caroli  Calvi  de  Locis  Poenarum  & 
i'elicitate  Justorum.  (In  Lenglet  Dufrcs- 
noy's  Recueil  de  Dissertations,  etc.  1751, 12o,  I. 
i.  184-189.)     B. 

3271.  Charles  II.  of  France,  the  Fat,  a.d. 
884-888.  For  his  vision  of  purgatory  and 
paradise,  see  William  of  Malmesbury,  De 
Gest.  Reg.  Angl.,  Lib.  II.  c.  111.  Comp.  Wright, 
as  above,  i^p.  20-22. 


3272.  Brandan,  or  Brendan,  Saint.  La 
legeude  latine  de  S.  Brandaines,  avec  un© 
traduction  inedite  eu  prose  et  en  poesie  ro- 
mane,  publiee  . . .  d'apres  les  manuscrits  de 
la  Bibliotheque  du  Roi,  remontant  aux  XI«, 
Xlle  et  Xllle  siecles,  par  Achille  Jubinal 
...     .     Paris,  1836,  8°.  pp.  xix.,  16?. 

On  the  wonderful  voyage  of  St.  Brandan,  and  his 
discovery  of  the  localitv  of  hell  and  paradise,  see 
Wright  s  St.  Patrick's  Purgatory,  pp.  91-93. 

3272a.  St.  Brandan :  a  Medieval  Legend  of 

the  Sea,  in  English  Terse  and  Prose.  Edited 
by  Thomas  Wright  ...  .  London,  1844,  8°. 
pp.  viii.,  63.  {Percy  Society's  Publications, 
Vol.  XIV.)     H. 

3273.  SoIar-JLiodh,  11th  cent.?  (Appended 
to  the  Edda  Sivmundar  hinns  Froda,  Hafnise, 
1787,  etc.  4o,  I.  349-404.)     H. 

Also  given,  with  an  English  translation,  in  the 
Appendix  to  Wright's  St.  Patricks  Purgatory,  pp. 
177-185. 

3273a.  Les    chants    de    S61    (Solar    Li6d). 

Poeme  tire  de  I'Edda  de  Saemund,  publie 
avec  une  traduction  et  un  commcntaire;  par 
F.  G.  Bergmann  ...  .  Strasbourg,  1858,  8o. 
pp.  xii.,  191. 

3274.  Codex  E^xonlensls,  11th  cent.?  A 
Collection  of  Anglo-Saxon  Poetry,  from  a 
Manuscript  in  the  Library  of  the  Dean  and 
Chapter  of  Exeter,  with  an  English  Transla- 
tion, Notes,  and  Indexes.  By  Benjamin 
Thorpe  ...  .  London, /or  the  Soc.  of  Ai\ti- 
quaries  of  London,  1842,  large  So.  pp.  xvi., 
546.    H. 

For  various  poems  on  the  day  of  judgment,  the 
state  of  souls  after  death,  the  resurrection  of  Christ 
and  the  harrowing  of  hell,  see  pp.  32-37,  49-66,  74- 
87,  93-103,  367-377,  445-452,  459-467.  Sever;)!  of  these 
pieces  may  also  be  found  in  L.  F.  Klipsteins  A^ialecta 
Anglo- Saxonica,  Vol.  II.,  New- York,  1849,  12",  and  in 
C.  \V.  M.  Grein's  Bihliothek  der  angels.  Poesie,  Bd. 
I.,  Goettingen,  1857,  8o.    H. 

3275.  Othlo,  or  Othlonns,  fl.  a.d.  1062. 
Liber  Visionum  turn  suarum  tum  aliorum. 
(In  B.  Pezii  Thesaur.  Anecd.,  Aug.  Vind.  1721, 
fol..  III.  ii.  545-612.)     BL. 

Also  in  Migne's  Patrol.  CXLVI.  341-388.  (S.) 
"  Mentions  no  less  than  seven  visions  of  the  punish- 
ments reserved  for  the  wicked." 

3276.  Albericus,  Cassinensis,  the  younger,  fl. 
A.D.  1123.  Epistola  de  Visione  sua.  Lat.  and 
Ital.  (Appended  to  F.  Cancellieri's  Osserva- 
zioni  ...  sopra  VOriginalitd  delta  Divina 
Commedia  di  Dante,  Roma,  1814,  12o,  pp.  131- 
206.)    H. 

Also,  with  a  better  text,  in  Vol.  IV.  of  the  ed.  of 
Dante  publ.  by  De  Romanis,  Eoma.  1815-17,  4o  (H.) ; 
and  in  Vol.  V.  of  the  ed.  of  L.  Ciardetti,  Firenze, 
1830,  80  ^B.).  —  For  an  account  of  the  vision  of  Albe- 
ric,  see  Wright's  St.  Patrick's  Purgatory,  pp.  118-121. 

3277.  Tundalus,  or  Tondalus.  Libellus 
de  Raptu  auime  Tundali  |  et  eius  visione 
Tractans  de  penis  in  |  ferni  et  gaudijs  para- 
disi.  N.  p.  or  d.  [Antwerp,  Math.  Goes,  1486 
or  87,]  40.  (15  leaves,  30  lines  to  a  page.) 

See  also  No.  2039.  "The  legend  of  Tuudale  is 
fixed  to  the  date  1149  [Grasse  s:iys  1159] ;  and  from 
the  numerous  copies  which  remain,  in  Latin,  French 
f,  Dutch,  German]  and  English—  the  latter  metrical, 
it  must  have  been  extremely  popular."  See  Wright's 
St.  Patrick's  Purgatory,  pp.  32-37,  where  will  be 
found  a  full  account  of  the  story.  Wright  mentions 
"a  very  nice  edition"  of  the  English  poem,  "The 
Visionsof  Tundale,  '  published,  with  other  fragments 
of  early  poetry  hitherto  inedited,  by  W.  B.  D.  D. 
Turnbull,  Edinburgh,  1843,  8".  —  f\)r  various  early 
editions  in  other  languages,  see  Hain,  nos.  15540- 
15549.  The  legend  is  also  given  by  Vincent  de  Beau- 
vais  in  his  Speculum  Historiale,  Lib.  XXVU.  cc.  88- 
104.     See  No.  3283. 

3278.  Reuelacion  of  a  Monke  in  the  Abbey 
of  Euishamme  [Evesham]  ...  .  N.  p.  or  d. 
[London,  William  Machliniat  149- ?1  4o.  flf. 
66.    BM. 

815 


3279 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


3294 


Describes  his  visions  of  three  places  of  punish- 
ment, and  three  of  hiippiiicss.  See  Dibdin'.s.  Typ. 
Antiq.U.  21-28,  and  Wright's  St.  Patrick's  Purgatory, 
pp.  ;W-41.  The  story  may  be  found  in  Matthew  Paris, 
an.  1196. 

3279.  Dialogus  inter  Corpus  et  Auimam, 
alias  Visio  I'hiliberti,  or  Fulberti.  (In  Walter 
Mapes's  Latin  Poems,  ed.  by  T.  Wright  for  the 
Camden  Society,  1841,  40,  pp.  95-106;  Camden 
Hoc.  Fubl.  No.  16,  al.  17.)    //. 

In  the  notes,  pp.  321-349,  Wright  gives  an  Anglo- 
Norman  version,  and  three  early  English  versions, 
of  this  very  popular  Dialogue.  There  are  other 
translations,  a  number  of  which  are  mentioned  by 
Wright,  in  most  of  the  languages  of  Modern  Europe. 
The  Latin  original,  with  two  German  versions,  may 
be  found,  with  notes,  in  the  Friihlingsgahe  of  T.  G. 
von  Karajan.  Wien,  1839,  12°,  pp.  85-164.  (/T.)  Com- 
pare Nos.  2046,  3281,  3713*.  See  also  Brunei,  art. 
"  Debat  du  corps  et  de  Tame." 

3280.  Jacomlno,  of  Verona,  13th  cent.?  De 
Jerusalem  Ctelesti  et  de  Pulchritudiue  ejus, 
et  Beatitudine  et  Gaudio  Sanctorum;  de 
Babylonia)  Civitate  et  ejus  Tnrpitudine,  et 
qnantis  Poenis   Peccatores  puniantur  inces- 

•  santer.  [Poems,  in  the  Veronese  dialect.] 
(Ozanam's  Documents  inidits  pour  se)n<ir  d 
Vhist.  lit.  d'ltalie,  Paris,  1850,  8°,  pp.  291-312; 
see  also  pp.  118-134.)    H. 

3281.  Departing  Soul's  (The)  Address  to  the 
Body :  a  Fragment  of  a  Semi-Saxon  Poem, 
discovered  among  the  Archives  of  Worcester 
Cathedral,  by  Sir  Thomas  PhlUipps,  Bart. 
With  an  English  Translation,  by  S.  W.  Singer. 
London,  1845,  S".  pp.  20  -f.    B. 

Only  100  copies  printed.  Compare  "A  Departed 
Soul's  Address  to  the  Body,"  in  Thorpe's  Codex  Ex- 
onietiaia,  pp.  367-377.    See  also  No.  3279. 

32Sla.  Caesarlus  Heisterhacensis,  fl.  a.d. 
1225.  ...  Dialogus  MiraculoTrum.  Textum 
...  accurate  recognovit  Josephus  Strange. 
2  vol.  Coloniae,  Bonnae  et  Bruxellis,  1851, 
120.    B,BA. 

See  paniculitrly  Distinctio  XIT.  0''ol.  IT.  pp.  315- 
.%4).  "  De  Praoniio  Monuoruni."  Comr>are  Alex. 
Kuufmann's  monograph.  Caesariua  von  Heisterbach, 
Coin,  1850,  120.    £_ 

3282.  Orosseteste,  or  Grostliead  (Lat. 

Capito),   Robert,   Bp.  of  Lincoln,   ln5?- 

1253.  The  Castle  of  Love  a  Poem  ...  . 
Now  first  printed  from  Inedited  Manuscripts 
of  the  Fourteenth  Century.  Edited  by  James 
Orchard  Ilalliwell  ...  .  Brixton  Hill,  1849, 
4o.  pp.  viii.,  80.    //.     • 

Only  100  copies  printed,  for  private  circulation. 
"This  piece  professes  to  treat  of  the  creation,  the 
redemption,  the  day  of  judgment,  the  joys  of  heaven, 
and  the  torments  of  heW.'  —  Warton.  "The  original 
of  this  curious  production  was  written  in  Anglo- 
Norman,  but  does  not  appear  to  have  been  published. 

3283.  Vincentius  Bellovacensis  (Fr.  Vin- 
cent de  Beuuvais),  fl.  a.d.  1244,  Speculum 
Historiale  Vincentii,  [Venice,  1494,1  fol.  fif. 
(22),  458,  (9).     H. 

Contains  many  curious  legends  illustrating  the 
mediaeval  conceptions  of  hell,  purgatory,  and  para- 
dise. Sec  Lib.  VII.  c.  Ill ;  XV.  c.  62;  XXII.  cc.  22 
(Trajan  delivered  from  hell),  91,  94,  98,  99;  XXIV. 
cc.  49,  50  (Charles  the  V&i),  105;  XXVII.  cc.  81,  88- 
104  (Tuudale) ;  XXIX.  cc.  6-10.  The  work  concludes 
with  a  treatise  on  the  end  of  the  world,  the  resur- 
rection, general  judgment,  and  future  rewards  and 
punishments.  For  other  legends  of  a  similar  charac- 
ter, one  may  consult  the  Legenda  Aurea  of  Jacobus 
de  Vorjigine  (13th  cent.'),  of  which  a  good  edition  has 
been  publ.  by  Qrasse,  Lips.  (1846,)  1850,  8";  and  the 
Fioretti  di  San  Francesco  (14th  cent.),  of  which  there 
are  numerous  editions,  early  and  recent.  A  volume 
entitled  Legetides  de  I  autre  Monde  is  announced  as 
about  to  be  published  in  Paris  by  J.  A.  S.  Collin 
de  Plancy. 

S283a.  Engelbert,  fl.  a.d.  1300.    Tractatus 

de  Statu  Defunctorum.     (In  B.  Pezii  Bihlio- 

theca  ascetica,  Tom.  IX.  Ratisbonfe,  1726,  8°.) 

Treats  particularly  of  the   punishments   in  hell, 

purgatory,  and  limbo.    See  Acta  Erud.,  1727,  p.  86. 

3284.  Dante    Alighieri,    1265-1321,     La 

Diviua  Commedia, 

816 


First  edition  printed  at  Puligno  in  1472,  small  fol. 
The  best  critical  i;diiion  of  the  text  is  (.robably  that 
of  Carl  Witte.  Berlin,  1862  [1861],  i",  also  8". 

3285.  Dante  Aligliieri.  ...  Giittliche  Ko- 
modie,  in's  Deutsche  iibertragen  und  his- 
torisch,  asthetisch  und  vornehmlich  theolo- 
gisch  erlautert  von  Karl  Graul  ...  .  \^ 
Theil :  die  Holle.  Leipzig,  1843,  So.  pp.  Ixiv., 
340. 

3286.  Gottliche  Comodie.    Metrisch   tiborv 

tragen  und  mit  kritischeu  und  hititorischen 
Erlauterungen  versehen  von  Philalethes^/.e. 
John  Nep.  Mar.  Joseph,  Duke  (since  King)  of 
Saxony].  ...  2*  vermehrte  Aufl.  3  Theile. 
Leipzig,  (1828,)  1849  [1839-49],  4o. 

"  Containing  the  best  notes  and  commentary  hither- 
to."—,/; R.  Lowell.  The  ed.  and  German  translation 
by  A.  Kopisch,  Berlin,  1842,  large  8°,  also  deserves  to 
be  consulted.  Among  the  numerous  English  transla- 
tions, Paiskin  recommends  those  of  Cary  and  Cayley. 
An  excellent  prose  translation  of  the  Inferno,  with 
pertinent  notes,  by  John  A.  Carlvle,  Loudon,  1848, 
80 ;  reprinted  at  New  York,  1855,  12". 

3287.  Bertl,  Giovanni  Lorenzo.  Delia  dot.- 
trina  teologica  contenuta  nella  Divina 
Commedia  ...  Dissertazioni  . ..  .  (In  the 
ed.  of  Dante  publ.  by  Zatta,  Ven.  1757. 
40,  III.  57-103.)     //. 

3287».  Galeani  Naplone,  Gian  Fran- 
cesco, Cou7il.  Discoiso  int(jrno  al  Canto 
IV  dell'  Inferno  di  Dante.  1819.  See  No. 
4567. 

3288.  Bacli,  Georges  Henri.  These  de 
litteratnre  sur  Dante  et  S.  Thomas;  de 
I'etat  de  Fame  depnis  le  jour  do  la  mort 
jusqu'k  celui  du  jugement  dernier,  d'apres 
pes  deux  auteurs  ...  .  Rouen,  1835,  So. 
pp.  91,  68,  48. 

3289.  Go8cliel,CarlFriedr.  Dante  Alighi- 
eris  Unterweisung  liber  Weltschopfung 
und  Weltordnung  diesseits  und  jenseits. 
Eiu  Beitrag  zur  Verstandnisse  der  gott- 
lichen  Komodie.    Berlin,  1842,  So.  pp,  viii., 

For  the  illustrative  works  of  Ozanam,  Labitte, 
and  others,  see  above.  Nos.  3262-65.  For  a  most 
copious  aca)uut  of  editions  and  translations  of 
Dante,  ana  of  illustrative  works,  see  Colonjb  da 
Batines.  Bibbliografia  Danteaca,  2  torn,  in  3  pt., 
Prato,  1845-48,  8°  (//.)  and  the  supplement  to 
this  by  Carl  AVitte,  Lipsia,  1847,  8". 

3290.  Guileville,  or  Guilleville,  Guil- 
laume  de,  fl.  a.d.  1330.  Lo  romant  des  trois 
Pelerinaiges.  Le  premier  pelerinaige  est  de 
Ihomme  durat  quest  en  vie.  Le  second  de 
lame  separee  du  corps.    Le  tiers  est  de  nostre 

seignr  icsus Pour  maistre  Barthole  et 

Jehan  Petit,  [Paris,  149-,]  4o.  IT.  216. 

3291.  [ ]     Le  pelerinaige  de  lame.    [Paris, 

A.  Vcrard,  April  27,  1499,]  fo.l.  fl".  86.  BM.  (a 
copy  on  vellum). 

a  prose  translation  of  the  second  of  the  three  pil- 
grimages. 

3292.  [ ]    [The  Pylgremage  of  the    Sowle. 

Translated  out  of  Frensche  into  Englisshe, 
with  somewhat  of  addicions.  Emprynted  at 
Westmestre  by  William  Caxton.  June'  6, 1483, 1 
foL  fl".  113. 

Reprinted,  "  ^ith  Illuminations  taken  from  the  MS. 
copy  In  the  British  Museum.  Edited  by  Katherine 
Isabella  Cust,'  London,  1859,  40.  pp.  xix.,  91.  B.— 
For  an  accoimt  of  this  curious  work,  with  extracts, 
see  Dibdin's  Typ.  Antiq.  1.  152-161. 

3293.  Suso,  or  Seuss,  Ileinrich,  also  called 
Sai7it  Amandus,  1300  ?-13«>6,  N.,'^.  Buch- 
lein  von  der  ewigen  Weisheit.  (In  his  Leben 
und  Schriften,  ed.  by  M.  Diepenbrock,  2» 
Aufl.,  Regensburg,  1837,  8o.)    H. 

Kap.  XL  and  XIL,  pp.  210-218,  treat  "Von  im- 
merwahrendon  Weh  der  Hollo,"  and  "Von  uumas- 
siger  Freude  des  Hinimclrpichs.'"  Also  in  Wacker- 
nagel's  AUdexitxclies  Lesebuch,  2e  Ausg.,  coll.  879- 
888.  (H.)  These  remarkable  passages  are  quoted  in 
part  in  Hageubach  s  Hist,  of  Christ.  Doctrines,  §4 
209,  210,  Engl,  translation. 

3294.  [Goblus,   Job.],  Uth  cent.    De  spiritu 


3295 


SECT.  III.    F.  1.  — CHRISTIAN    DOCTRINE.— fvtur£  reiribvtion. 


3319 


g^vidonis.  [Delf,  I486,]  4<>.  (15  leaves,  28  lines 
to  a  page.) 

See  Patizer.  I.  372.  n.  23 ;  IToltrop.  I.  n.  468.     See 

also  Xo.  2039,  above.     The  death  of  Guido  or  Guy  of 

Alost  is  represented   as   having  occurred   a.d.  1323. 

See  Wright's  St.  Patrick  s  Purgatory,  pp.  46-47. 

S295.  Ars  bene  viveiidi  et   moriendi.    [Paris, 

Dec.  10,  US3,J  40. 

3296.  Le  liure  intitule  lart  de  bien  viure : 

et  de  bieu  mourir  ...  .  [Paris,  Anthoine 
Verard,  U96,J  fol.  (192  leaves,  2  col.,  33  lines 
to  a  page.)     Woodcuts. 

3297.  Tbe  crafte  to  lyue  well  and  to  dye 

well.  Translated  out  of  Freusshe  into  Eng- 
lysshe  ...  .  [London,  Wynkyn  de  Worde, 
Jan.  21, 1505,]  fol.     Woodcuts. 

The  last  part  of  the  volume  treats  "  of  the  paynes 
of  hell  and  of  purgatorye,  and  of  the  joys  of  para- 
dyse."  The  woodcuts  illustrating  the  former  in  the 
English  translation  are  described  as  "  frightfully 
grotesque."  A  curious  story  of  a  monk  who  was  en- 
tranced for  360  years  by  the  singing  of  a  bird  (angel) 
of  paradise  is  extracted  by  Dibdin,  Typ.  Antiq.  II. 
122.  For  numerous  editions  of  the  work  in  various 
languages,  see  Brunet,  Grasse,  and  other  biblio- 
graphers. 

3298.  Compost.  Cy  est  le  compost  et  kale- 
drier  des  bergiers  ...  .  [Pfiris,  Guiot  Mar- 
chant,  April  18,  1488,]  fol.  ff.  90. 

3299.  Here  begynneth   the   Kalender  of 

Shepardes.  [London,  Richard Pynsonf  149-?j 
fol. 

This  very  curious  work  describes,  among  other 
things,  the  punishments  of  the  seven  deadly  sins  in 
hell  as  exhibited  to  Lazarus,  illustrated  by  tenitic 
woodcuts.  Pee  the  extracts  and  facsimiles  in  Dib- 
dins  Tj/p.  Antiq.  II.  597-600;  see  also  ibid.  pp.  26,5-6, 
526-537,  590  et  seqq..  for  a  full  account  of  several 
editions,  and  compare  Lowndes,  art.  Shepherds. 
Further,  one  may  consult  Warton's  Hist,  of  Euf/li^h 
foetry,  IT.  385-383,  ed.  1840;  Wright's  St.  Patrick's 
Purgatory,  pp.  167-169,  and,  especially,  Nisard's 
Sistoire  des  litres  popxiiair»s,  1. 108-150. 

3300.  Ordinaire  (L')  des  Chrestiens.  [Rouen, 
Jean  Richard,  about  1490,]  fol.     WoMLcuts. 

3301.  ...  TheOrdynaryeof Crystyanyteor 

Crvsten  Men  ...  .  [London,  Wynkyn  de, 
Worde,  1502,]  40.  — Also  ibid.  1506,  40.  fT.  218. 

Part  V.  of  the  work  treats  "  of  the  paynes  of  helle, 
and  of  the  joys  of  paradyse,"  illustrated  by  wood 
cuts.  For  descriptions  and  extracts,  se»  Dibdin's 
Typ.  Antiq.  II.  101-106,  and  his  Bibliomania,  p.  269 
(ed.  1811 ).  There  are  numerous  editions  of  the  French 
original. 

3302.  Reginaldetus,  or   Reginaldus, 

Petrus.   Speculutinalisretributionis.   [Lyons, 
149*2,1  4°.  (65  loaves,  53  lines  to  a  page,  2  col.) 
Numerous   editions;    see   Haiu   and    Panzer,   also 
Bulletin  du  Bibliophile  Beige,  1862,  X-VIII.  48.  49. 

3303.  Gueriiio  Meschino.  El  Libro  de  Gver- 
rino  cliiamato  Meschino.  [Venice,  Sept.  11, 
1493,]  fol.    (79  leaves,  61  lines  to  a  page,  2  col.) 

See  Hain,  u.  814*.  For  a  notice  of  numerous  edi- 
tions and  translations  of  this  popular  romance,  see 
Briiuet,  and  Grasse,  Lehrh.  einer  allgem.  Literarge- 
schichte,  II.  iii.  368-372.  It  was  versified  by  Tullia 
d'Aragona,  an  Italian  poetess  of  the  sixteenth  cen- 
tury. The  author  has  been  supposed  to  be  a  Floren- 
tine named  Andrea  Patria,  of  the  fourteenth  cen- 
tury; but,  according  to  Grisse,  Bottari  has  nhown 
that  he  translated  it  from  the  French,  adding  how- 
ever the  part  relating  to  hell,  paradise,  and  purga- 
tory. The  hero  of  the  story  is  represented  as  visit- 
ing" St.  Patrick's  Purgatory  in  Ireland.  See  Dun- 
lops  Hist,  of  Fiction.  III.  39.  40,  ed.  1814. 

3304.  Sibylla,  Bartholomajus.  Speculum 
peregriuarum  quaestiouuni  ...  .  [Rome, 
Aug.  27,  1493,]  40.  ff.  •29-2. 

Treats  "  de  Auimabus  rationalibus  in  conjuncto 
et  separatis,  de  Inferno,  de  Purgatorio,  de  Limbis, 
de  Campis  F.lysiis,"  efc.  —  Numerous  editions;  see 
Hain  and  Panzer. 

3305.  Contemplacyoii  (Tbe)  of  Synners: 
Emprented  at  Westmynster  by  Wynkvn  de 
Worde  the  x  daye  of  July  ...  .  M.CCCC. 
L.XXXX1X.  4o. 

Reprinted  by  Hugh  Singleton,  1578.  With  wood- 
cuts, illustrating  the  punishments  of  hell  and  the 
joys  of  heaven.    See  Dibdin's  Tifp.  Antiq.  II.  83,  84. 


3306.  Lyndsay,  or  liindsay,  Sir  David, 
1528.  Tlie  Dreme,  or  Marvellous  Visioun. 
(.Works,  London,  1806,  8o,  I.  186-250.)     H. 

Describes  his  journey  to  hell,  and  thence  to  hea- 
ven, to  paradise,  and  back  again  to  Scotland.  It  is 
regarded  as  the  most  poetical  of  his  compositions. 
See  Wartons  Hist,  of  Engl.  Poetry,  II.  460-466,  ed. 
of  1840. 

3307.  Liibro  de  la  Celestial  Jerarchia  y  inffer- 
nal  Labirintho  metrifflcado  en  metro  Castel- 
lano  en  Verso  Heroyco.  n.  p.  or  d.  [1530  ?], 
fol. 

3308.  Ciirioni  {Lat.  Curio),  Celio  Secundo. 
Pasquilli  extatici  ...  cum  Marphorio  Collo- 
quium. X.  p.  or  D.  [Basel?  before  1544?], 
80.  pp.  200. 

Also  in  the  PasquiUorum  Tomi  duo,  Eleutheropoli 
IBasel],  1544,  8o. 

3309. Pasquillus  Ecstaticus  non  ille  prior. 

Bed  totus  plane  alter,  auctus  &  expolitus 
...     .    Genevae,  1544,  8o.  pp.  257. 

On  the  various  editions  and  translations  of  this 
curious  satire,  see  Clement,  Bibl.  curieuse,  VII.  370- 
376,  and  Ebert,  n.  15917.  For  a.  full  account  of  the 
work,  with  extracts,  see  Zeitschr.  f.  d.  hist.  Theol., 
1860,  pp.  588-59*.     H. 

3310.  [ ].    Pasquino  in  Estasi  nuovo,  e  molto 

pin  cli'el  primo;  insienie  col  viaggio  del  In- 
ferno ...  .  Roma,  N.D.  [Venice?  about 
1545?],  80.  (17  sh.) 

3311.  [ ].  Pasquine  in  a  Traunce.  A  Chris- 
tian and  learned  Dialogue  (contayning  won- 
derfuU  and  most  strange  uewesout  of  Heauen, 
Purgatorie,  and  Hell)  ...  .  Turned  but 
lately  out  of  the  Italian  ...  by  W.  P.  ... 
London,  William  Seres,  n.d.  4o.  ff.  112  +. 

See  Dibdin's  Typ.  Antiq.  IV.  2-0-221.  A  German 
trauslatioa,  n.p.  1545;  French,  n.p.  1547. 

3312.  Crowley  (Lat.  Croleus),  Robert. 
A  Metrical  Sermon  ou  Pleasure  and  Pain, 
Heauen  and  Hell  ...     .    London,  1551. 

3313.  Musculus,    Andreas.      Vom    Ilimmel   ' 
und  Holle.     Frankfurt,  1559,  4o. 

3314.  Cliytrseiig  (Ger.  Kocliliaif  >,  David. 
Libellus  de  Morte  et  Vita  .Interna  ...  .  "VVit- 
tebergai,  (1581,)  1583,  8°;  Rostochii,  1590,  8"; 
Lips.  1591,. 1619,  80. 

"  Elegans  libellus."— TTaic/i.  See  also  Joh.  Fabri- 
cius.  Hist.  Bibl.  Fabric.  VI.  494,  495.  A  Gtrman 
translation  by  A.  Peilitz,  Wittenh.  1582,  S^,  and 
another  bv  H.  Ratel,  Berlin,  1590,  8";  Danish, 
Kiobeuh,  lo91,  80, 

3315.  Ijaurentius,  Joh.  De  Auimabus  Pio- 
rum  et  Impiorum.    Hafniaj,  1587. 

3316.  AViiistrup,  Peder  Jenssen,  Bp.  Un- 
derviisning  om  det  eevige  Liff  oc  Dod.  KiiV- 
benhafn,  1587,  8o. 

3317.  Neander,  Michael.  Menschen-Spiegel, 
das  ist  von  den  Menschen,  vor  dem  Fall,  nach 
dem  Fall,  vnnd  irer  Seligkeit,  worinn  sie 
stehet,  . . .  von  der  ewigen  Wonnen,  von  der 
Hellen.    Wittenberg,  1588,  8o. 

Also  Leipz.  1595.  80;  1682,  120  (14  sh.1  ;  Nurnb. 
1698, 120  .  au(j  .<  nebst  Mornay  Todes-Betrachtungen," 
Sorau,  1737,  80. 

3318.  Petius,  Laur.   Vinea  Domini,  cum  brew 
Descriptioiie    Sacramentorum,    et     Paradisi, 
Limbi,   Purgatorii  atque  Inferni.    Venetiis.    4 
1588,  80. 

3319.  Ring-waldt,  or  Ringeivald,  Bar- 
thol.  Christliche  Warnung  des  trewen  Eck- 
harts.  Frankfurt  an  der  Oder,  1590,  80,— 
With  the  title:  —  Beschreibung  des  Zustandes 
im  Himmel  und  der  Hellen,  sampt  aller  Ge- 
legenheit,  Freude  und  Wunne  der  Gottseligen, 
auch  Ach  und  Weh  der  Verdampteh  . . .  oflen- 
bahret  von  dem  trewen  Eckhardt,  so  zweene 
Tage  und  zwo  Nacht  in  seiner  Krankhelt  im 
Geiste  verzuckt  gelegen.  Mit  21  Kupfern. 
Hamburg,  1596,  80. 

Also  ibid.  1601,  80,  1692 ;  Frankf.  a.  d.  Oder,  1609, 
1621,  80.  and  many  other  editions. 

817 


3320 


CLASS  III.— DESTINY  OF  THE  SOUL. 


3342 


3320.  Hartmann,  Job.  Eine  newe  aussbtin- 
dige  Kelir  schone  und  durchaus  christliche 
Comodia,  vom  Zustande  im  Himmel  und  in 
der  Holle.  Magdeburg,  1600,  8o.  — 2e  Aufl. 
Konigsberg,  1645,  8o. 

P'ouiided  on  the  work  of  Eingwaldt,  No.  3319. 
3320a.  Bosquler,  or  Boscliier,   Pbilippe. 
Orbis  Terror,  seu  Concionum  de  Finibus  Bono- 
rum  et  Malorum  Libri  duo.    Duaci,  lOOS,  8o. 
pp.  766. 

3321.  Mayer,  John.  A  Fourefold  Resolution 
. . .  describing  I.  the  World  of  Wickednesse 
and  Miserie,  II.  the  World  of  Glory  and  Wise- 
dome  vnsearchable.     London,  1609,  8°. 

3322.  AVeilie,  or  Weylie,  Eberhard  von. 
Meditamenta  . . .  de  Bono  verse  Vitae,  beatae- 
que,  aternaeque,  et  Malo  Inferni  ac  Gehennse. 
Francofurti,  1611, 

3322a.  Fiiick,  Casp.  Kurzer  . . .  Bericht  von 
deni  Jiingsten  Gericht,  ewigen  Leben  und 
Holle.  Giesseu,  1615,  4°. 
3322'>,  Arnoulx,  Francois.  Les  merveilles  de 
I'autre  monde,  contenant  les  horribles  tour, 
ments  de  I'enfer,  et  les  admirables  joyes  du 
paradis  ...    .    Arras,  1616, 8o. 

"  Livre  singulier,  dfins  lequel  se  trouvent  des  pas- 
sages trts  bizarres."— ifntne^.  See  an  extract  in 
Curiosites  theolugiques,  Paris,  1861,  ^6°,  pp.  348-351. 
Other  editions  in  1(J25,  1626,  1630,  1644,  1683. 

3323.  Deni  son,  John.  A  Three-fold  Resolu- 
tion ...  describing  Earths  Vanitie,  Hels 
Horror,  Heavens  Felicitie.  4th  Ed.  London, 
1616,8°.     BZ.— 5th  Ed.,  1630.      • 

A  German  translation,  Basel,  1669,  8°. 

3324.  Himmelfreud  und  Hellenpein  in 
einer  . . .  Gomodie.  Allen  fronimen  Herzen 
zura  Trost,  alien  Gottlosen  zum  Schrecken. 
Altenb.  1619,  8o. 

Founded  on  the  work  of  Ringwaldt,  No.  3319. 

3325.  Decker,  Thomas.  His  Dreame;  In 
which  . . .  the  great  Volumes  of  Heaven  and 
Hell  to  him  were  opened,  in  which  he  read 
many  WonderfuU  Things,  London,  1620,  4°. 
pp.  vi.,  37. 

A  reprint,  limited  to  26  copies,  Lond.  1860,  i". 

3326.  Drexelius,  Ilieremias.  ©e  ^ternitate 
Considerationes  ...  .  Per  llaphaelem  Sadie- 
rum,  Iconibus  auctai  ...  .  Monachii,  1620, 
12<>.  pp.  484  +.  —  Ed.  2da,  correctior  et  locu- 
pletior,  ibid.  1622,  12o. 

Between  the  years  1628  and  1642  ten  editions  of 
this  work,  comprising  13,000  copies,  were  printed  at 
Munich  alone,  not  reckoning  those  from  the  pre.ss  of 
Cornelius  Leyser,  who  published  3200  copies  of  the 
Latin  text,  and  4200  of  a  German  translation.  The 
whole  number  of  copies  of  the  various  practical 
works  of  Drexelius  published  at  Munich  from  1620  to 
1642  was  170,700.  See  Backer,  I.  275,  276.  Besides 
these,  very  numerous  eds.,  to  say  nothing  of  transla- 
tions, were  printed  at  Cologne.  Douay,  Antwerp,  etc. 

English  translations,  by  Ralph  Winterton,  Cam- 
bridge, 1632,  1650,  and  London,  1705,  12";  by  S.  Dun- 
ster,  Lond.  1710,  8",  pp.  231  -^  (U.)\  a.  new  ed.  ibid. 
1844,  sm.  8".  —  German,  see  above  ;  also  Colin,  1688, 
12'^.  — Dutch,  Loven,  l&lh.— Polish,  Krakow,  1626,  8". 
—Italian,  Roma,  1639, 1652,  12".  WOsh,  by  E.  Lewis, 
Rhydychen,  1661,  8". 

3327.  Roa,  Martin  de.  Del  estado  de  los 
bienaventurados  en  el  cielo,  do  los  niiios  en 
el  limbo,  de  los  condenados  en  el  infierno,  y 
deste  mundo  despues  del  dia  del  juicio  uni- 
versal. Sevilla,  1624,  8o.  —  Also  Barcelona, 
1631,  80. 

A  Portuguese  translation,  Lisb.  1628,  12°;  French, 
Lyon,  1631,  8",  pp.  391  -\- ;  Dutch,  Antwerp,  1639,  12"  ; 
/(aZia>i,  Venice.  1672,  12°.  "  Trait6  curieux  et  fort 
singulier.'  —ZJe  Sure. 

3327a.  EnCgelbreclit,  Hans.  Wahrhaftige 
Gesicht  und  Geschicht  vom  Himmel  und 
Holle.  N.p.  [Braunschweig],  1625,4°.  —  Ibid. 
1640,  4° ;  Amsterdam,  1690,  4°. 

See  Adelung's  Geschichte  der  menscMichen  Narr- 
heit.  IV.  30-48. 

3328.  Rowlands,  Samuel.    Heavens  Glory, 

818 


seeke  it ;  Earts  Vanitie,  flye  it ;  Hells  Horror, 
fere  it.    London,  1628,  8°.    BL. 

3329.  Camus,  Jean  Pierre,  Bp.  of  Belley. 
Crayon  de  leternite.  Douai,  1631,  8°.  —  Also 
Rouen,  1632,  8'.  pp.  539. 

An  English  translation,  by  Wm.  Care,  Douay,  1632, 
12°. 

3330.  Drexelius,  Ilieremias.  Tribunal  Chris- 
ti  seu  Arcanum  et  singulare  cujusvis  Hominia 
in  Morte  Judicium.  . . .  Monachii,  1631, 12°. 
—  Duaci,  1634,  24°.  pp.  378,  ff.  3. 

Other  editions.  Translations  into  German,  Dutch 
(1635),  Polish  (1637),  and  Italian  (1643). 

3331.  Crauscliwitz,    or   Cruscliwitz, 

Adam.    Historische  Beschreibung  des  ewigen 
Leberis  und  der  Hijlle.    Jena,  1633,  8°. 

3332.  Nieremberg,  Juan  Eusebio.  De  la 
diferencia  de  lo  temporal  y  eterno.  Madrid, 
(1640?)  1646,  4°.  — 14»  impresion,  ibid.  1675, 
4°.  pp.  447  +. 

Numerous  later  editions.  *'  Liber  auro  contra  non 
carus."— Aji^onto.  It  has  been  translated  into  Latin, 
French,  Italian,  English.  Dutch,  Arabic,  etc.,  and  is 
said  to  have  been  the  foundation  of  Jeremy  Taylor's 
Contemplations  on  the  State  of  Man, 

3333.  Cliemnitz,  Christian.  Gottseeligea 
Vergiss  main  nicht,  in  etlichen  Predigten 
vom  jiingsten  Gericht,  ewigen  Verdamniss, 
ewigen  Leben  und  seligen  Todtesfahrt.  Jena, 
(1649,)  1664,  4°.  (44  sh.) 

3334.  Bartoli,  Daniello.  L'eternitk  consi- 
gliera.  Venezia,  1650,  12o.  — Ibid.  (1653,  54, 
57,  64,)  1666,  12°,  pp.  331  -f ,  and  many  other 
editions. 

A  Latin  translation,  Bononiae,  1653,  8° ;  French, 
Paris,  1688,  12". 

3335.  [Howell,  James].  The  Vision:  or  a 
Dialog  between  the  Soul  and  the  Bodie. 
Fancied  in  a  Morning-Dream.  . . .  London, 
1651,  sm.  12°  or  24°.  flf.  4,  pp.  176.     G. 

3336.  Hall,  Joseph,  Bp.  The  Great  Mystery 
of  Godliness  ...  .  Also  the  Invisible  World 
discovered  to  Spiritual  Eyes  ...  .  In  Three 
Books.  London,  1652, 12°,  — Reprinted  for  W, 
Pickering,  ibid.  1847,  24°.  pp.  xvi.,  208.     ff. 

Book  II.  treats  "Of  the  Souls  of  blessed  Men;" 
Book'III.  '•  Of  the  Devils  and  damned  Souls." 

3337.  liove,  Christopher.  Heavens  Glory, 
Hells  Terror  ,. .  .  London,  1653,4°.  — Also, 
ibid.  1658,-4o,  and  1679,  8°.  pp.  350  +.     U. 

Also  in  his  Wcyrks,  Dairy,  1805,  8",  Vol.  I.— A  Dutch 
translation,  "  Herrlykheyd  des  Kernels  en  Schrik- 
kelykheyd  der  Helle, '  Amst.  1659,  8°,  and  Sneek, 
1858,  8°. 

3338.  Kedd,  Jodocus.  Spiegel  der  Ewigkeit. 
Ingolstatt,  1654,  4°. 

3339.  Maseniiis,  Jac.  Sarcotis,  Carmen,  ou 
Sarcothee  . . .  nouvelle  edition  avec  la  ti-aduc- 
tion  frauQoise  par  I'abbe  Jos.  Ant.  F.  Dinou- 
art.  Paris,  1757,  12°.- A  better  ed.,  without 
the  translation,  Londini,  1751,  12°. 

First  publ.  In  M^nius's  Palcestra  Eloquentice  li- 
gatoB,  Pars  II.,  Coloniaj,  1654,  12°.  The  poem  was 
made  famous  by  William  Lauder,  who  founded  upon 
it  a  charge  of  plagiarism  against  Milton,  from  its 
resemblance,  in  some  respects,  to  Paradise  Lost.  It 
has  been  translated  into  German  and  Italian. 

3340.  Wells,  John.  A  Prospect  of  Eternity ; 
or,  Man's  Everlasting  Condition  opened  and 
applyed.     London,  1655,  sm.  8°. 

3341.  Coppin,  Richard.  Michael  opposipg 
the  Dragon  . . .  Shewing  the  Saints  Eter- 
nal Glory  over  the  Serpents  Misery.  ... 
Proving  what  is  God,  and  Devil ;  . . .  Heaven, 
and  Hell;  Sah'ation,  and  Damnation  ...  . 
London,  1659,  4°. 

Coppin  was  a  Universalist.    See  Nos.  3782-3783a. 

3342.  Swinnoek,  George.  Oupai'os  Kai 
Taprapos,  Heaven  and  Hell  epitomized;  the 
true  Christian  characterized  ...  .  London, 
1659,  80.— /Wd.  1663,  40. 


3343 


SECT.  III.    F.  1.  — CHRISTIAN  DOCTRINE.  — futurm  retribution. 


3370 


3343.  Lassenius,  .Toh.  Himmels-Freud  iiud 
Holleu-Leid.    ^  urnberg,  1662, 12°.  (15  sh.) 

3344.  Milton,  John.  Paradise  Lost.  A  poem 
written  in  ten  Books  ...  .  London,  1667, 
4°.  pp.  342.  — 2d  ed.,  in  twelve  Books,  Lond. 
1674,  80. 

Translated  into  Latin,  French,  Italian,  Portuguese, 
Dutch.  German,  Danish,  Swedish,  Icela}idic,  Welsh, 
Hungarian,  Russian,  and  Armenian. 

3345.  TleroJf,  Michael  Christian.  Evange- 
lischer  Ilimmels-Saal  und  Hollen-Quaal.  Leip- 
zig, 1676  [or  1677  ?J,  12o.  (44  sh.) 

3346.  Klemm,  Christian.  Das  allerschreck- 
lichste  und  das  allertrOstliche  IL,  das  ist, 
Holle  und  Himmel.  Dressden,  1677,  4o.  (6 
sh.) 

3347.  Saiiliert,  Joh.,  tJie  younger.  Palaestra 
theologico-philologica  ...  .  Altdorfii,  1678, 
40.     ■ 

Containing  essays  '•  De  Beatitudine  et  Damnatione 
jEterna,"  "  De  Purgatorio,"  etc. 

3347 ».  Malobiczky,   Joh.    Domus    ^terni- 
tatis  beataj  et  iufelicis,  hie  omnibus  eligenda, 
ibi  omnibus  iuhabitanda.     Pragae,  1680,  12o. 
Translated  into  Polish  and  Bohemian. 

3348.  Qooflwiii,  Thomas,  D.D.  A  Discourse 
of  the  Punishment  of  Sin  in  Hell;  demon- 
strating the  Wrath  of  God  to  Iffi  the  Imme- 
diate Cause  thereof.  To  which  is  added,  a 
Sermon,  proving  a  State  of  Glory  for  tlie 
Spirits  of  Just  Men  upon  Dissolution.  Lon- 
don, 1680,  80.  pp.  347 +.    H. 

3348».  [Liarltiii,  George].  The  "World  to  Come. 
The  Glories  of  Heaven,  aifd  the  Terrors  of 
Hell,  lively  displayed  under  the  Similitude 
of  a  Vision.  By  G.  L.,  <j>L\av9puitro  [?  so  in 
Notes  and  Queries].  London,  (about  1690,) 
1711.  — Also  Sunderland,  1711,  12o. 

This  work  has  been  several  times  fraudulently  pub- 
lished under  the  name  of  John  Bunyan.  See  Notes 
and  Queries,  III.  70,  89,  289,  467  ;  IV,  139. 

3348i>.  Alvarez,  Luis.  Ceo  de  gra9a  e  inferno 
custozo.    Evora,  1692,  S".  pp.  404  +. 

3349.  Slierlock,  William,  D.D.  A  Practicail 
Discourse  concerning  a  Future  Judgment.  ... 
London,  1692,  80.  pp.  541  +,  if.  — 5th  ed., 
ibid.  1699 ;  12th  ed.,  1749 ;  18th  ed,,  Glasgow, 
1761,  120. 

A  French  translation,  Amst.  1696,  8°,  etc.  ;  German, 
Lubeck,  1717,  1743,  80. 

3350.  Realite  (De  la)  des  biens  et  des  maux  h 
venir,  contre  lea  sceptiqves  et  impies.  lloter- 
dam,  1693,  80. 

3351.  Taylor,  Jeremy,  Bp.  Contemplations 
of  the  State  of  Man  in  this  Life,  and  in  that 
which  is  to  Come.  . . .  The  7th  Ed.  London, 
(.,..)1707,  80.  pp.  248+.    H. 

3351».  Bernardes,  Manoel,  1644-1710.  Os 
ultimos  fins  do  homem,  salva^ao  e  condenaQao 
et.erna.    Lisboa,  (.'. . .)  1728,  4o. 

3352.  Shower,  John.  Treatise  of  Heaven 
and  Hell;  or,  the  Unchangeable  State  of 
Happiness  or  Misery.    London,  1700,  80. 

3353.  Connov,  or  Comioven,  Christian 
Friedr.  Gedancken  vom  ewigen  Leben,  und 
der  Quaal  der  Verdammten.  Wittenberg, 
1702,  80.  (13  sh.) 

3354.  Sherlock,  William,  D.D.  A  Discourse 
concerning  the  Happiness  of  Good  Men,  and 
the  Punishment  of  the  Wicked,  in  the  Next 
World.  Part  I.  Containing  the  Proofs  of 
the  Immortality  of  the  Soul,  and  Immortal 
Life.  ...  London,  1704,  80.  pp.  (8),  592.  H. 
—4th  ed.,  ibid.  1726,  80;  another  ed.,  1760,  8°. 

A  French  translation,  Amst.  1708,  1735,  1739,  1755, 
ef. —  German,  Leipzig,  1746,  8°;  Lubeck,  1755,  8°.— 
Also  translated  into  Dutch. 

3355.  [Lay ton,  Henry].  Observations  upon 
a  Treatise  intitled,  A  Discourse  concerning 


the  Happiness  of  Good  Men  in  the  Next 
World.  ...  By  Dr.  Sherlock.  ...  [London? 
1704?],  40.  pp.  115.    H. 

3356.  Coret,  Jacques.  La  maison  de  I'eter- 
nite  ouverte  aux  vertueux  et  aux  pecheurs. 
...    Tomel.-lV.    Liege,  1705-07,  I60. 

These  vols,  contain  the  Etrennes  of  the  author  for 
the  years  1662  to  1707,  inclusive.  For  the  contents, 
which  are  curious,  see  Backer,  I.  214-216. 

3357.  [Nicliolson,  Henry].  A  Conference 
between  the  Soul  and  the  Body  concerning 
the  Present  and  Future  State.  London,  1705, 
80. 

3358.  BouUier,  Renaud.  Considerations  sur 
la  certitude  et  sur  la  grandeur  des  recom- 
penses ^t  des  peines  du  moude  a  venir,  tires 
des  ecrits  de  cinq  cel^bres  auteurs  Anglois 
[Wilkins,  Bates,  Tillotson,  Scott,  and  Good- 
man] ...    .    Rotterdam,  1709, 8°.  • 

3359.  Boston,  Thomas.  Human  Nature  in 
its  Fourfold  State,  of  JPrimitive  Integrity, 
Entire  Depravation,  Begun  Recovery,  and 
Consummate  Happiness  or  Misery  ...  .  In 
several  Practical  Discourses.  ...  The  25th 
Ed.  ...  Edinburgh,  (1st  ed.  1720,)  1779,  12". 
pp.  xvi..  4.36.    H. 

A  Dutch  translation.  3^  druk,  Groningen,  1847,  80, 

3360.  Gusmad,  Alexandro  de.  Eley^aS 
entre  o  bem,  e  0  mal  eterno.     Lisboa,'  1720,  8*. 

3361.  Reynolds,  John.  Inquiries  concerning 
the  State  and  Qiconom^y  of  the  Angelical 
Worlds.     London,  1723,  80.  pp.  xiv.,  315.    A. 

3362.  Young,  R.  A  Serious  and  Pathetical 
Description  of  Heiiven  and  Hell.,  London, 
1731,120.  .  ; 

3363.  Kwald,  Wilh.  Ernst.  XXII  Betrach- 
tungen  von  Himmel  und  Holle  .:.  .  Bre- 
men, 1734,  80.  (70  sh.) 

A  Dutch  translation,  Amst  1738-45.  80. 

3364.  W^Iilin,  Jon.  De  Statu  Animae  hu- 
mauae  ejusque  Felicitate  vel  Infelicitate, 
post  Solutionem  a  Corpore  suo,  [Resp.  Peter 
Aef.J    Ltund.  1735,  4".  (3^  sh.) 

3365.  Minor,  Melchior  Gottlieb.  Stimmen 
der  Ewigkeit,  in  acht  Predigten  ...  .  Bres- 
lau,  1737,  80.  (50  sh.) 

3366.  JLe  Pelletier,  Claude.  Traite  des 
recompenses  et  des  peines  eternelles,  tire  des 
livres  saints.  Paris,  1738,  l^o.  —  lbid.  1747, 
120. 

3367.  Jeplison,  Alexander,  The  Certainty 
and  Importance  of  a  Future  Judgment  and 
Everlasting  Retributions  , . .  in  Three  Dis-* 
courses,     London,  1742,  8°, 

3368.  Kopke,  Adam.  Schriftmassige  ErklS- 
rung  der  wahrhaftigen  Erscheinung  Samuelis 
nach  seinem  Tode  .,,  iiebst  einem  Anhang 
wahrhaftiger  Geschichte  von  einigen  erschie- 
nenen  Geistern  nach  dem  Tode  . . .  wozu  noch 
einige  Eroffnungen  von  dem  Zustande  der  see- 
ligen  Seelen,  und  auch  von  dem  Zustande 
der  Verdammten  ,,,  mitgetheilet  werden. 
2e  Aufl.  (Frankf,  u,  Leipz,  1744,)  Prenzlau, 
1745,  80.  (16  sh.) 

The  author  is  a  follower  of  Schwenkfeld  and  Dip- 
pel. 

3369.  Olearius,  Benj.  Christoph.  Gedancken 
von  der  Natur  der  Auserwahlten  und  Ver- 
dammten nach  der  Auferstehung.  Jena, 
1748,40.  2gr. 

3369».  Hereafter;  or  a  Philosophical  In- 
quiry into  the  Place  and  Nature  of  Heaven 
and  Hell.    Manchester,  1752,  80. 

3370.  Goeze,  Joh.  Melchior.  Betrachtungen 
liber  den  Zustand  der  Welt  und  der  Menschen 
nach  dem  jiingsten  Gerichte,  in  einigen  heili- 
gen  Reden  ...  ,  Breslau  und  Leipzig,  1753, 
80,  pp,  944.— 2e  Aufl..  1764. 

See  Kraft's  Neue  Theol.  Bibl..  1754,  IX.  305-313.  H. 

819 


3371 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


3400 


3371.  "Waterliouse,  Thomas.  Four  Ser- 
mons; the  three  first  on  the  Necessity  for 
and  Nature  of  a  Future  State  of  Rewards 
and  Punishments ;  the  last  a  Funeral  Sermon. 
London,  1753,  8°.  Is. 
S372.  [Stvedenborg,  Emanuel].  De  Coelo 
et  ejus  Mirabilibus,  et  de  Inferno,  ex  Auditis 
&  Visis.     Londini,  1758,  4o.  pp.  272. 

An  English  translation  of  Swedenborg's  treatise 
concerning  Heaven  and  Hell,  with  a  Preface  by 
Thomas  Hartley,  was  publ.  in  1778  ;  reprinted  for 
the  Swedeuborg  Society,  London,  1850,  8".  There  are 
other  versions  by  John  Clowes,  by  Samuel  Noble 
(reprinted.  New  York,  1857),  and  by  Samuel  Howe 
(Lond.  1857).  An  American  ed..  of  Clowes's  trans- 
lation, revised  and  corrected,  was  publ.  in  1825; 
more  thoroughly  revised,  and  one  third  translated 
anew,  Boston,  1837,  120.— A  German  translation,  by 
J.  C.  Leuz,  Leipz.  1775,  8"  ;  by  L.  Holaker,  Gutten- 
berg,  1830,  8";  "erstmahls  wortgetreu,"  by  J.  F.  I. 
•Tafel.  Tubingen,  1851,  ffi.  — French,  by  A.  J.  Per- 
nety,  Berlin,  1782,  8"  ;  by  J.  P.  Moet.  Paris,  1819, 
8";  by  J.  F.  K.  Le  Boys  des  Guavs,  St.  Amand, 
1850, 180.  _  Swedish,  Uppl.  2,  Stockholm,  1848,  8". 

3373.  Orton,  Job.  Three  Discourses  on  Eter- 
nity, and  the  Importance  and  Advantage  of 
looking  at  Eternal  Things.  [On  2  Cor.  iv.  18.] 
1764.  — Also  Newburyport  [Mass.],  1805,  24o. 
pp.  140.    H. 

3374.  Collettj  J.  Three  Discourses  on  the 
several  Estates  of  Man,  on  Earth,  in  Heaven, 
and  Hell ;  deduced  from  Reason  and  Revela- 
tion.    London  ?  1774,  8". 

3375.  Stretch,  L.  M.  ...  The  Influence  of 
Conscience,  and  the  Credibility  of  a  Future 
State  of  Retribution  considered,  Winchester, 
1790,  40.  2s. 

3376.  Ottvrier,  Ludw.  Benj.  Hinsichten  auf 
die  Ewigkeit.  2  Theile.  Giessen  [Marburg?], 
(1791,)  1793,  So.  1  th. 

The  ed.  of  1793  contains  a  life  of  the  author,  by 
K.  K.  von  Senkenberg. 

3377.  Liideke,  Christoph  Wilh.  Zu  Augs- 
burg ini  Jahr  1794  gehaltene  Predigten :  Eine 
Vergleichung  zwischen  dem  gegenwSrtigen 
und  dem  zukiinftigen  Leben  des  Menschen 
...    .    Augsburg,  1795,  8o.  pp.  72. 

3378.  Wlilteley,  Joseph.  [Prize]  Essays  on 
the  Advantages  of  Revelation,  the  Rewards 
of  Eternity  . . .  [etc.].    London,  1816,  8o, 

8379.  lionsdale,  John.  The  Testimonies  of 
Nature,  Reason,  and  Revelation,  respecting  a 
Future  Judgment,  plainly  summed  up;  in 
Four  Discourses  ...  .  London,  1821,  8o.  pp. 
76.     G. 

"Able  and  eloquent."— £ott)nde». 

3380.  Irving,  Edward.  For  the  Oracles  of 
God,  Four  Orations.  For  Judgement  to  Come, 
an  Argument,  in  Nine  Parts.  ...  London, 
1823,  So.  pp.  xii.,  548.  ^.  — 3d  ed.,  ibid.  1824, 
80.  _  Reprinted,  New-Yoilc,  1825,  8o.    H. 

See  Blacktvood-8  Ed.  Mag.  for  Sept.  1823 ;  XIV, 
346-353. 

3381.  Pollok,  Robert.  The  Course  of  Time ; 
a  Poem,  in  Ten  Books.  . . .  Edinburgh,  1827, 
120. 

The  21st  ed.,  Edinb.  1857. —  See  a  review  (by  An- 
drews Norton)  in  the  Christian  Exam,  for  March, 
1829;  VI.  86-100.    H. 

33S2.  Hudson,  Charles.  '•  A  Series  of  Letters, 
addressed  to  Rev.  Hosea  Ballon,  of  Boston; 
being  a  Vindication  of  the  Doctrine  of  a 
Future  Retribution,  against  the  Principal 
Arguments  used  by  him,  Mr.  Balfour,  and 
others.  . . .  Woodstock,  Vt.  1827, 12o.  pp.  308. 
H. 

3383.  Balfour,  Walter.  Three  Essays.  On 
the  Intermediate  State  of  the  Dead.  The 
Resurrection  from  the  Dead.  And  on  the 
Greek  Terms  rendered  Judge,  Judgment, 
Condemned,  Condemnation,  Damned,  Damna- 
tion, &c.  in  the  New  Testament.  With  Re- 
marks on  Mr.  Hudson's  Letters  in  Vindica- 

820 


tion  of  a  Future  Retribution,  addressed  to 
Mr.  Hosea  Ballou,  of  Boston.  Charlestown 
(Ms.),  1828, 120.  pp.  360. 

3384.  Hudson,  Charles.  A  Reply  to  Mr.  Bal- 
four's Essays,  touching  the  State  of  the  Dead, 
and  a  Future  Retribution.  ...  Woodstock, 
Vt,  1829, 180  or  24o.  pp.  iv.,  209.    H. 

3384».  Balfour,  Walter.  Letters  on  the  Im- 
mortAlity  of  the  Soul,  the  Intermediate  State 
of  the  Dead,  and  a  Futuie  Retribution,  in 
Reply  to  Mr.  Charles  Hudson  ...  .  Charles- 
town  (Mass.),  1829,  12o.  pp.  360.    H. 

3385.  Montgomery,  Robert.  A  Universal 
Prayer;  Death;  a  Vision  of  Heaven;  and  a. 
Vision  of  Hell.  . . .  London,  1828,  4o,  —  From ' 
the  2d  London  Ed.  Boston,  1829,  12o.  pp. 
xviJi.,  7-132.     H. 

On  Mr.  Robert  Montgomery's  Poems,  see  Macau-, 
lay  s  Essay. 

3386.  Hofacker,  Ludw.  Der  Himniel  mit 
seinen  Wundererscheinungen  und  die  HoUe. 
Tubingen,  1830,  8o. 

3387.  [Peabody,  William  Bourn  Oliver].  Re- 
tribution. (Christian  Exam,  for  July,  1830; 
VIII.  392-402.)     H. 

3388.  [Ballou,  Hosea].  The  Scripture  Doc- 
trine of  Punishment,  considered  with  refer- 
ence to  Bhiture  IJetribution.  { Universalist 
Expos,  for  May,  1832 ;  11.  325-350.)    H. 

3389.  A  Candid  Examination  of  Dr.  Chan- 

ning's  Discourse  on  the  Evil  of  Sin.  Boston, 
1833,  120.  pp.  .35.    H. 

For    the    Discourse    referred    t»,  see    Channing's 
Works,  Boston,  1841,  120,  IV.  151-167.     H. 

3390.  Ballou,  Adin,  and  Smith,  Daniel  D. 
Report  of  a  Public  Discussion  ...  on  the 
Question,  "  Do  the  Holy  Scriptures  teach  the 
Doctrine,  that  Men  will  be  punished  .. .  after 
Death,  for  the  Deeds  done  in  this  Life?" 
Mendon,  1834,  8o.  pp.  86.    BJ. 

3391.  Molenaar,  D.  Het  gewisse  verband 
tusschen  het  tegenwoordige  en  toekomeude 
leven,   en    het    onderwijs  van  onzen    Ileer, 

•  aangaande  den  staat  der  afgescheidenheid 
onzer  zielen  na  den  dood,  naar  de  gelijkenis 
van  Lazarus  en  den  rijken  man.  ...  's  Hage, 
1846,  80.  JL  0.50. 

3392.  [Palfrey,  Cazneau].  Retribution. 
{Christiaii  Exam,  tor  March,  1846;  XL.  224- 
233.)    H. 

3393.  Hamilton,  Richard  Winter.  The  Re- 
vealed Doctrine  of  Rewards  and  Punishments. 
...  London,  1847,  So.  pp.  xvi.,  555.  {The 
Congregational  Lecture,  Twelfth  Series.) 

In   opposition    particularly  to  the  Destructionista 
and  Univcrsalists. 

3394.  Clieever,  George  Barrell.  The  De- 
mand and  Demonstration  of  a  Future  Retri- 
bution in  Natural  Theology.  {Biblical  Kepos. 
and  Class.  Rev.  for  Oct.  1849,  and  Jan.  1850; 
3d  Ser.,  V.  651-680,  and  VI.  75-99.)    AB. 

3395.  Materials  for  a  Future  Judgment  in 

the  Constitution  of  the  Human  Mind.  {Ibid. 
July,  1850 ;  VI.  467-494.)    AB. 

3396.  "Wallter,  Samuel  Abraham.  Abra- 
ham's Bosom :  the  Parable  of  the  Rich  Man 
and  Lazarus  examined  as  a  Revelation  of  the 
Future.    London,  1850, 12o.  pp.  b76, 

3397.  Cheever,  George  Barrell.  The  Ar- 
rangements in  the  Constitution  of  the  Mind, 
for  a  Future  Judgment  and  Retribution. 
{Biblioth.  Sacra  for  July,  1851;  VIII.  471- 
491.)    H. 

3398.  The  Powers  of  the  World  to  Como 

...    .    New  York,  1853, 12o.  pp.  384. 

3399.  Delaage,  Henri.  Les  ressuscites  au 
ciel  et  dans  1  eiifer.     Paris,  1855,  So.  (17  sh.) 

3400.  Spurgeon,  Charles  Hidden.    Heaven 


3401 


SECT.  III.    P.  2.  a.  — CHRISTIAN  DOCTRINE— h^^fca;  etc. 


3425 


and  Hell.  [A  sermon  delivered  in  the  open 
air,  at  Hackney,  to  an  audience  of  twelve 
thousand  persons.]  (Sermons,  First  Ser., 
[Lond.  1856,1  New  York,  1857,  12o,  pp.  296- 
320.)    H. 

A  French  translation,  Toulouse,  1859,  12°. 
8401.  Ciel  (Le),  le  purgatoire*,  I'enfer,  expli- 
ques  par  des  traits  d'histoire.    Toulouse,  1859, 
320.  pp.  64. 

2.  Happiness  of  the  Future  Lifej  Paradise) 
Heaven, 

a.  General  Wiotks, 
Note.  —  The  term  "  paradise"  is  often  used  by 
the  older  writers  to  denote  the  abode  of  the  right- 
eous in  the  intermediate  state.  Respecting  its 
locality,  in  this  sense,  there  was  a  great  diversity 
of  opinion. 

3402.  Cotta,  Joh.  Friedr.  ...  Historia  svc- 
cincta  Dogmatis  de  Yita  sterna.  Tvbingae, 
1770,  40.  pp.  96. 

3402».  Scliiiltliess,  Johannes.  Das  Para- 
dies,  das  irdische  iind  iiberirdische,  historisch- 
mythische  und  nivrftische ;  nebst  einer  Revi- 
sion der  allgemeinen  biblischen  Geographie. 
Neue  Aufl.  [of  title].  (Zurich,  1810,)  Leipzig, 
1821,  80.  n  th. 


3403.  Testament  a  XII.  Patriarcharum. 
Aia^^/cat  Tcjj/  t^'  TrarpiapxcSi/.  (2d  cent.)  {Gr. 
and  Lat.  in  Grabe's  Spicilegium,  Tom.  I.,  in 
Fabricii  Codex  Pseudepigr.  V.  T.  Vol.  I.,  and 
Migne's  Patrol.  Grteca,  Tom.  II.)    H. 

An   English  version   in   Wbiston's  Authentiek  Re- 
cords, Vol.  I.    iff.)    For  a  description  of  the  seven 
heaveus,  see  Test.  Levi  (III.),  c.  2,  et  seqq. 
3403*.  Isaiali.    Ascensio  Isaiae  Vatis,  Opuscu- 
lum  pseudepigraphum   ...  publici  Juris  fac- 
tum a  Kicardo  Laurence,  LL.D.  ...    .  ^thiop., 
Lat.,  and  Engl.    Oxon.  1819,  8<>.  pp.  viii.,  180. 
H. 

The  first  five  chapters,  in  their  primitive  form, 
are  probably  as  old  as  the  latter  part  of  the  second 
century ;  the  remainder  is  at  least  a  hundred  j-ears 
later.  Both  portions  describe  the  rapture  of  the  pro- 
phet, in  vision,  to  the  seventh  heaven.  —  A  German 
translation,  with  notes,  by  H.  Jolowicz,  Leipzig, 
1854,  8°.  pp.  viii.,  94.    D. 

8404.  Liactantius,  or  Psewdo-Iiactan- 
tius.    Carmen  de  Phcenice. 

In  most  editions  of  the  works  of  Lactantius  ;  well 
edited  also  in  Wernsdorf's  Poetae  Lat.  Minores.  III. 
281-322.  (H.)  It  deserves  notice  here,  however, 
principally  for  the  Anglo-Saxon  poem  founded  on  it, 
published  by  Thorpe,  with  an  Knglish  translation, 
in  his  Codex  Exoniensis,  pp.  197-242  (see  No.  3274, 
above),  also  in  Klipstein's  Analecta  Anglo- Saxonica, 
n.  155-194.  The  first  part  of  the  poem  is  appended 
to  Wright's  St.  Patricks  Purgatory,  pp.  186-190, 
under  the  title  of  "Anglo-Saxon  Description  of  Para- 
dise." 

3405.  Eplirsem,  Syrus,  Saint,  fl.   a.d.  370. 
De  Paradiso  Eden  Sermones  duodecim.    Syr. 
and  Lat.    (Opera,  Syr.  et  Lat,,  III.  562-598.) 
H. 
3406.    Ulileinaim,    Friedrich    Gottlob. 
Ephrams  des  Syrers  Ansictiten  von  dem 
Paradiese  und  dem  Falle  der  ersten  Men- 
echen.     (Illgen's   Zeitxchrift  f.  d.    hist. 
Theol.,  1832,  I.  i.  127-318.)    H. 
3407.  Moses  Bar-Ceplia,  fl.  a.d.  900.    De 
Paradiso  Commentarius.   ex    Syrica    Lingua 
tralatus  per  And.  Masium.    Antverpiae,  1569, 
8o.     BL. 

Also  in  La  Bigne's  Bihl.  Patrum,  Par.  1575.  fol.. 
VI.  273-376  (H.),  and  other  collections.  In  Part  I.  c. 
18  of  this  treatise,  the  author  maintains  that  the 
terrestrial  paradise  is  the  abode  of  the  souls  of  the 
righteous  till  the  day  of  the  general  resurrection, 
after  which,  he  says,  there  will  be  no  further,  use  for 
it  and  it  will  be  left  vacant.  Comp.  Assemani  Bill. 
Orient.  II.  130. 


3408.  EadmeruS)  fl.  a.d.  1121.  Liber  de 
Beatitudine  Coelestis  Patriae.  (In  his  Opera, 
appended  to  Anselmi  Opera,  1721,  fol.,  pp. 
146-153.)    H. 

3409.  Court  (La)  de  Paradis.  (In  Barbazan's 
Fabliaux,  etc.  ed.  Meon,  Paris,  1808,  8o,  III. 
128-148.)    H. 

See  Histoire  Lit.  de  la  France,  XVIII.  792-«00,  and 
Wrights  St.  Patrick's  Purgatory,  pp.  49-52. 

3410.  Houdaing,  or  Houdan,  Raoul  de, 
13th  cent.  La  voie  de  Paradis.  (Appended 
to  (Euvres  comjMfes  de  Rutebeuf,  ed.  by  A. 
Jubinal,  Paris,  1839,  8°,  II.  227-260.)     H. 

See  Histoire  Lit.  de  la  France,  XVIII.  786,  et  seqq. 

3411.  Rutebeuf  or  -buef,  fl.  a.d.  1270? 
La  voie  de  Paradis.  ((Euvres,  Paris,  1839,  8o, 
IL  24-55.)    H. 

3412.  [Lilius,  Zacharias].  De  Gloria  et  Gau- 
diis  Beatorum.  . . .    [Venice,  Sept.  24, 1501,]  4°. 

See  Panzer,  VIII.  338,  n.  11. 

3413.  Brfidford,  John,  d.  1555.  A  Fruitful! 
Treatise,  full  of  Heauenly  Consolation  against 
the  Feare  of  Deathe;  whereunto  are  annexed, 
Certaine  Sweet  Meditations  of  the  Knowledge 
of  Christ,  of  Life  Euerlasting,  and  of  the 
Blessed  State  and  Felicity  of  the  Same. 
N.D.  [London,  printed  by  Hugh  Singleton.]    8°. 

Bradford's  writings  were  reprinted  bv  the  Parker 
Society  in  1848  and  1853. 

3414.  Hamelniann,  Herm.  Drei  Predigten. 
I.  Von  den  Freuden  dess  ewigen  Lebens.  II. 
Von  den  Namen  dess  ewigen  Lebens.  III. 
Wie  die  Glaubigen  einander  kennen  soUen. 
Dortmund,  1572,  8o. 

3415.  Tractatus  de  Gaudiis  Vitae  aetcrnee, 

et  qnomodo  Sacrameutarii  nobis  Gaudia  dictae 
Vitae  imminuant.     Erph.  1585,  8o? 

3416.  Pollio,  Lucas.  Sieben  Predigten  vom 
ewigen  Leben.  Leipzig,  1585  [1586?],  4o. — 
Ibid.  1604,  80.  (37  sh.) 

Other  eds.  1603,  1705,  1738.    A  Latin  translation, 
Lipsiae,  1601,  40. 

3417.  Irenseus,  Christoph.  Spiegel  dess  ewi- 
gen Lebens  ...    .    Ursel,  1589,  4o. 

3418.  Sacc,  Siegfried.  Erklarungdes  Artickels 
vom  ewigen  Leben  in  XX.  Predigten.  Mag- 
deb.  1594,  40. 

3419.  Gretser,  Jac.  De  Statu  Beatorum  Dis- 
putatio  theologica.    Ingolstadii,  1590,  4o. 

Also  in  his  Opera,  V.  1.  199-205. 

3420.  Nicolai,  Philipp.  Freuden-Spiegel  des 
ewigen  Lebens  ...  .  2  Theile.  Franckfurt, 
1598,  40.  — Also  1633, 1649,  4o,  and  Hamburg, 
1707,  1729,  80.  (57  sh.) 

A  new  edition,  by  G.  Miihlmann,  Halle,  1854,  80. 
pp.  xvi.,  392. 

3421.  Biscboir,  Melchior.  Acht  Predigten 
vom  ewigen  Leben.    Leipzig,  1000,  80.       » 

3422.  Nicolai,  Philipp.  Praxis  et  Theoria 
Vitfe  {eternaj:  Historische  Beschreibung  des 
ganzen  Geheimnisses  vom  ewigen  Leben  in 
funf  BUchern.  Hamburg,  lOOO,  4o.  — Also 
1609,  11,  15,  20,  28,  51,  and  Frankfurt,  1707, 4o. 
(107  sh.) 

3423.  Prsesentatione  et  Fonseca,  ^gi- 
dius  de.  De  Animas  et  Corporis  Beatitudine 
Disputationes.  3  torn.  Conimbricse,  1609- 
15,  fol. 

3424.  Gretser,  Jac.  De  variis  Coelis  Luther- 
anis,  Zwingliauis,  Ubiqiiitariis,  Calvinianis 
. . .  Disputatio  ...    .    Ingolstadii,  1612,  4o. 

ALSO  in  his  Opera,  V.  i.  206-260. 
3424*.  Herberger,  Valerius.  Dashimmlische 
Jerusalem  ...    .    Leipzig,  1613,  80. 

A  new  edition,  by  Fr.  Ahlfeld,  Leipz.  1857,  80.  pp. 
xil.,  126. 

3425.  Beliarmino,  Roberto,  Qird.  De  seter- 
na  Felicitate  Sanctorum  Libri  quinque  ...  . 
Antverpiae,  1616,  80.  pp.  298  +. 

821 


3426 


CLASS  III.— DESTINY  OF  THE  SOUL. 


34§9a 


Often  reprinted.  A  Dutch  translation,  Antwerp, 
1617,  12";  French,  by  J.  Brignon,  Paris,  1701.  12°, 
and  Avignon,  1835,  18°;  Italian,  Torino,  1845,  16". 

8426.  Bellarmino,  Roberto,  Card.  The  Joys 
of  the  Blessed  ...  .  Translated  ...  by  Thomas 
Foxton.  With  an  Essay  on  the  same  Subject. 
Written  by  Mr.  Addison.  London,  1722,  80. 
pp.  ix.,  136  +.     G. 

An  earlier  English  translation,  by  Thos.  Everard, 

St.  Omer,  1638,  120;   another  .still,  with    variations 

from    the  original,  by  B.   Jenks,  London,  1710,  V2fi. 

This  is  entitled  "  Ouranography  ;  or,  Heaven  opened," 

etc. 

3427.  Kunist,  Joach.  Eccard.  Speculum  futu- 
rse  Glorias  Electo'rum  in  Vita  seterna,  auss 
dem  LXV.  Capitel  Esaiae,  in  V.  Predigten. 
Leipzig,  1616,  4o. 

3428.  Liessius,  Leonardus.  De  Summo  Bono 
et  aeterna  Beatitudine  Hominis  Libri  IV. 
...    .     Antverpife,  1616,  S«.  pp.  603  +. 

Translated  into  German  and  Chinese. 

3429.  Belim,  Joh.  Decas  Problematum  de. 
glorioso  Dei  et  Beatorum  Coelo,  nortnuUisque 
eorum  Corporum  Dotibus,  cum  Notis  Heurici 
Altingi.  Francofurti,  1617, 4°.  —  Heidelbergse, 
1618,  40. 

3430.  Croclus,  Joh.  Conversatio  Prutenica, 
eive  Consideratio  Problematum  Jo.  Behmii  de 
glorioso  Dei  et  Beatorum  Coelo  ...  .  2  pt. 
Francofurti  ad  Moenum  [also  Berlin?],  1618- 
19,  80. 

This  work  gave  occasion  to  a  controversy  between 
Crocius  and  Balthasar  Mentzer  on  the  subject. 

8431.  BeliiUani,  or  Bellintanl,  Mattia. 
Teatro  del  Paradiso,  ovvero  Meditazioni  della 
celeste  gloria.    2  tom.    Salo,  1620,  8°. 

3432.  Gilbert,  Georg.  Cosmographia  coeles- 
tis,  Oder  erqulckender  Abriss  der  andern  Welt, 
vom  ewigen  Leben.    Rostock,  1623,  i". 

3433.  liancelot,  or  liancilot,  Henr.  Coro- 
na Justitiaj  Ecclesiaj  triumpbantis,  de  Beati- 

^  tudine,  Animae  et  Corporis.   Coloniaj,  1625,  8°. 

3434.  .^lurius,  Georg.  Glaubens-Artickel 
vom  ewigen  Leben.  Bresslau,  1626,  4". — 
Leipzig,  1654,  4°.  (71  sh.) 

3435.  Suarez,  Francisco.  Tractatus  quinque 
ad  Priniam  Secundae  D.  Thomse.  [1.]  De  ul- 
timo Fine  Ilominis  ac  Beatitudine.  . . .  (Lug- 
duni,  1628,)  Moguntiae,  1629,  fol. 

3436.  Zader,  Jac.  Winter-Spiegel  des  zeit- 
lichen  und  Sommer-Spiegel  des  ewigen  Lebens. 
Witteb.  1628, 12o. 

3437.  Meyfart,  Joh.  Matth.  Das  himmlische 
Jerusalem,  oder  das  ewige  Leben  der  Kinder 
Gottes  . . .  aus  den  holdseligsten  Contempla- 
tionen,  gowohl  alter  als  neuer  Vater  und 
Manner  beschrieben.  .  Niirnberg,  1630,  8°. 
^42  sh.)  — Also  ibid.  1647, 1654,  1668,  1674. 

3438.  Drexeliiis,  Hieremias.  Caelum  [sic] 
Beatorum  Civitas  J<;ternitatis  Pai;s  III.  ... 
Monachii,  1635,  24o.  pp.  643  +.  — Also  Antver- 
pise,  1635,  1636,  I60. 

A  Dutch  translation,  Antwerp,  1636,  48° ;— German, 
Munchen,  1637,  12° ;— Italian,  Roma,  1645,  12". 

3439.  Mattlilas,  or  Matthiew,  Pierre. 
Paradisus  coelestis  ...  .  Antuerpiae,  1640, 
sm.  80.  pp.  (28),  352,  (13). 

3440.  Ranew,  Nathaniel,  about  1600-1670. 
Account  concerning  the  Saints'  Glory  after 
the  Resurrection,  to  be  upon  this  Old  Earth 
and  the  New ;  with  Cuts.    4o. 

3441.  Albreclit,  Georg.  Gaudium  super  omne 
Gaudium.  Frewd  iiber  alle  Frewd  das  ist, 
griindliche  und  anmuthige  Erklarung  des 
frewdenreichen  Artikels  von  dem  ewigen 
Leben  in  fiinf  und  siebenzig  Predigten  ...  . 
Schwabisch-Hall,  (1641,  4o,)  1645,  8".  pp.  908. 
—  Also  Nttrnberg,  1663,  and  1686, 4o.  (171  sh.) 

See  Pabricius,  Delectus,  etc.  pp.  722,  723,  who  calls 
this  "prseclarum  opus."    An  abridgment  was  publ. 

822 


by  Joh.  Cruse,  with  the  title:—"  Die  ewige  und  iiber 
alle  Massen  wichtige  Herrlichkeit  der  Ausserwahl- 
ten,"  etc.  Berlin,  1724,  &>. 

3442.  Borro(ia<.Burrw8),  Ctistoforo.  Doc- 
trina  de  tribus  Coelis,  Aereo,  Sydereo,  et  Em- 
pireo.  Opus  Astronomis,  Philosophis  et  Theo- 
logis  favens.  •Ulyssipone,  1641,  4°. 

3443.  Callxtus,  Georg.  Liber  unus  de  Bono 
perfecte  Summo,  sive  aeterna  Beatitudine. 
Helmst.  1643,  4".  — Also  1664,  4°. 

3444.  Frimel,  Joh.  Calvinischer  Himmel, 
das  ist,  eigentliche  Beschreibung  auch  griind- 
liche . . .  Widerlegung  dess  Calvinischen  er- 
schaffenen,  leiblichen  und  lieblichen  Him- 
mels  der  Auserwehlten.    Witteb.  1646,  4o. 

3445.  Baxter,  Richard.  The  Saints  Everlast- 
ing Rest.    London,  1649  [1650],  4o. 

3446. The  same.  2d  Ed.,  corrected  and  en- 
larged.   London,  1651,  4o. 

"  These  editions  contain  the  passage  (Part  I.  Ch. 
VII.  §  4.)  in  which  Baxter  calls  heaven  the  '  Parlia- 
nientum  Beatum,"  and  introduces  into  it  Pym, 
Hampden,  Lord  Brooke,  and  White,  deceased  mem- 
bers of  the  Long  Parliament.  Having  been  much 
objected  to,  the  passage  was  omitted  in  all  editions 
printed  after  1659."— Darlivg. 

In  Baxter's  Practical  Works,  1707,  fol.,  III.  1-328. 
(ff.)  The  popular  editions  are  abridged.— A  Dutch 
translation,  Anist.  1677.  4",  abridged,  Rotterdam, 
1840,  8";  German,  Cassel,  1684,  4",  also  several  other 
translations  and  numerous  editions,  down  to  1868; 
Danish,  Kjobenhavn,  1846,  8". 

3447.  Hortigas,  or  Ortigas,  Manuel. 
Corona  eterna.  Exi)lica  la  gloria  accidental, 
y  esencial  del  alma,  y  cuerpo.  . . .  Zaragoza, 
1650,  40.  — iWd.  1658,  80. 

3448.  Murscliel,  Israel.  Aurora,  oder  Vor- 
schmack  dess  ewigen  Lebens.  Frankfurt, 
1650,  80.  (28  sh.) 

3449.  Francke  {Lat.  Francus),  Greg.  De 
Ccelo  Beatorum.    Francuf.  ad  Viadr.  1651,  4o. 

3450.  Dllhcrr,  Joh.  Michael.  Freudenblick 
des  ewigen  Lebens,  iii  acht  Predigten  ...  . 
NUrnberg,  1652, 12o.  (22  sh.) 

3451.  Henao,  Gabriel  de.  ...  Empyreologia, 
sen  Philosophia  Christiana  de  Empyreo  Ccelo. 
. . .    Lugduni,  1652,  fol.  pp.  324,  326,  2  col. 

3452.  Ro-w-e,  Joseph.  The  Blessedness  of  De- 
parted Saints;  a  Sermon.     London,  1654,  4o. 

3453.  [Wlilte  (Lat.  Anglus  ex  Albiis), 
Thomas].  A  Contemplation  of  Heaven,  Avith 
an  Exercise  of  Love,  and  a  Descant  on  the 
Prayer  in  the  Garden.    Paris,  1654,  80. 

3454.  Rapin,  Ren6.  La  vie  des  predestinez 
dans  la  bienheureuse  eternite.  Paris,  (1659?) 
1684,  sm.  40.  pp.  235  +,  — Brusselle,  1706,  12o. 

3465.  Voetius,  Gisb.  Diatribe  de  Coelo  Bea- 
torum. Gorinch.  1666  [1669?],  So.  — Ibid. 
1679. 

See  also  No.  2103.  - 

3456.  Howe,  John.  The  Blessedness  of  the 
Righteous  opened  ...     .    London,  1668,  8°. 

Numerous  editions.  Also  in  his  Workf,  London, 
1724,  fol.,  I.  441-627.  {B.)  —  "  Howe  was  unquestion- 
ably the  greatest  of  the  Puritan  divines."— iSofter* 
HaU. 

3457.  Siricius,  Michael,  the  younger.  Beata 
Animae  humanae  post  Mortem  Hominis  Ini- 
mortalitas.    Giessae,  1669,  4".  pp.  127. 

Also  in  the  Fasciculus,  etc.    See  No.  2103. 

3458.  Bartoll,  Daniello.  Dell'  ultimo  e  beato 
fine  deir  huomo.  Libri  due.  Roma,  1670, 
120.  pp.  575  _(-. 

Numerous  editions. 

3459.  Case,  Thomas.  Mount  Pisgah,  or  a 
Prospect  of  Heaven;  being  an  Exposition  on 
1  Thess.  iv.  13-18.     London,  1670,  4". 

3459*.  IVel-wood,  Andrew.  Meditations  re- 
presenting a  Glimpse  of  Glory :  or,  A  Gospel- 
Discovery  of  Emmanuel's  Land.  ...  (167 — ?) 
Boston,  fe-printed,  1744, 12".  pp.  279  -f.    £A. 


3460 


SECT.  in.    F.  2.  a.— CHRISTIAN  DOCTRINE.— AE^KBiv.  etc. 


3493 


—  Pittsburgh,  1824,  12o.    C— London,  1839, 

80.    BL. 

This  writer  represents  the  saints  as  "  overjoyed  in 
beholding  of  the  Vengeance  of  God,"  in  the  incon- 
ceivable torments  inHicted  on  the  wicked  in  hell ; 
though  he  naively  adds,  speaking  in  the  name  of 
the  glorified  saints,  "  Much  of  the  Vengeance  of  the 
Wrath  of  our  God  did  we,  with  exceeding  Joy,  behold, 
■when  we  lived  within  Time ;"  mentioning  particularly 
destructive  inundations,  fires,  earthquakes,  war,  pes- 
tilence, famine,  and  special  judgments  on  individuals. 
See  p.  181;  also  pp.  105-109,  where,  among  other 
things,  he  says,  speaking  of  the  wicked,  "  the  behold- 
ing of  the  Smoke  of  their  Torment  is  a  passing  De- 
lectation" 1  The  author  was  a  Scotch  divine,  a  good 
specimen  of  the  class  described  by  Mr.  Buckle  in  the 
second  volume  of  his  History  of  Oivilization. 

3460.  Manni,  Giov.  Battista.  Ristretto  della 
gloria  del  Paradise.  Venezia,  1670,  S°. — 
Bologna,  1679. 

3461.  Scliwartze,  Heinr.  Betrachtung  der 
ewigeii  Freude,  in  XVIII.  Predigten.  Mag- 
deburg, 16T1, 80.  (25  sh.)  — Also  Bremen,  1690, 
80. 

3462.  Spener,  Philipp  Jac.  Der  Glaubigen 
ewiges  Leben.  Frankfurt,  1671,  1687,  24o. 
(10  sh.) 

3463.  Po-well,  Vavasor.  Description  of  the 
Threefold  State  of  an  Elect  Person,  viz.  of 
Nature,  Grace  and  Glory.    London,  1673,  So. 

3464.  Scliottel,  Justus  Georg.  Sonderbare 
Vorstellung  von  der  ewigen  Seeligkeit  ...  . 
Braunschweig,  1673,  8o.  (24  sh.) 

3465.  Bartoli,  Daniello.  Delle  due  eternitk 
deir  huonio  I'una  in  Dio  I'altra  con  Dio. 
Roma,  1675, 12o.  pp.  269  +. 

Numerous  editions. 

3466.  Zolllkoifer,  or  Zollikopfer,  Job. 
Ilimmlischer  Freuden-Blick  und  einer  glau- 
bigen Seelen  Vorschmack  des  ewigen  Lebens. 
Basel,  1677,  8o.  (39  sh.}  — Ibid.  1707. 

3467.  Bates,  William.  The  Final  Happiness 
of  Man.     London,  1680,  8o. 

Included  in  his  Ji'our  Last  Things. 

3468.  Zescli,  Wilh.  De  formali,  et  secundum 
quidconsummataAnimarum  ...  separatarum 
...  Beatitudine.    Jenae,  1680,  4o. 

3469.  [Goodwin,  Thomas,  D.D.].  The  Fu- 
ture State.  Or,  A  Discourse  attempting  some 
Display  of  the  Souls  Happiness,  in  regard  to 
that  eternally  Progressive  Knowledge  . . . 
which  is  amongst  the  Blessed  in  Heaven.  By 
a  Country  Gentleman,  a  Worshipper  of  God 
in  the  Way  of  the  Church  of  England.  ... 
London,  1683,  sm.  8o.  pp.  159.    H. 

3470.  Sclirader,  Job.  Ernst.  Offener  Him- 
mel  und  FUrstellung  des  ewigen  Lebens. 
Helmstadt,  1683,  8o. 

3471.  Baler,  Joh.  Wilh.,  the  elder.  De  Vrse- 
gustu  Vitas  aeternae  vera  Sententia  declaratur, 
ea  vero,  quam  G.  Keithus,  ex  Quakeris  untie, 
propugnat,  refutatur.    Jenae,  1684,  4o.  6  gr. 

3472.  Disputatio  de  Statu  pie  Defunctorum 

pacifico,  ex  Esaia  xxvi.  20.    Jenae,  1686,  4o. 
flf.  16. 

3473.  Bates,  William.  A  Short  Description 
of  the  Blessed  Place  and  State  of  the  Saints 
above.    London,  1687,  8o. 

3474.  Horneck,  Anthony.  The  Glories  of 
the  other  World,  on  Rom.  viii.  18.    London? 

■    1687,80. 

8475.  Franciscl,  Erasmus.  Ehr-  und  freu- 
denreiches  Wohl  der  Ewigkeit  fur  die  Verach- 
ter  der  Eitelkeit.  Nlirnberg,  1691,  8o.  (97J 
sh.) 

3475a.  Glory  (The)  and  Happiness  of  the 
Saints  in  Heaven  ...  .  London,  1692,  8°. 
BL. 

3476.  Nothi-wanger,  Joh.  Heinr.  ...  De 
glorioso  Animarum  Coelo,  contra  Neotericos 


potissimum  ...  .  SubPraesidio  ...  Caspario 
LoQficheri  ...  .  Wittenbergse,  (1692,)  1715, 
4o.  pp.  94.    H. 

3477.  Hanneken,  Phil.  Ludw.  De  Vita 
aeterua.    Witebergae,  1693,  4o.  3  gr. 

3478.  Stankope,  George.  The  Happiness  of 
Good  Men  after  Death ;  a  Funeral  Sermon,  on 
Rev.  xiv.  13.    London,  1698,  4o. 

3479.  Sonntag,  Christoph.  De  Triumphan- 
tium  in  Coelis  Ecclesia  stolata,  ex  Apoc.  vii. 
9-15.    Altorf.  1699,  4o.  5^r. 

3480.  Bates,  William.  The  Everlasting  Rest 
of  the  Saints  in  Heaven.  (Works,  2d  Ed., 
Lond.  (1700,)  1723,  fol.,  pp.  823-874.)    H. 

3481.  Felicite  (De  la)  de  la  vie  a  venir  et  dea 
moyens  pour  y  parvenir.  2  pt.  Amsterdam, 
1700,80.    BL. 

"  Peu  estim6. "—^arfcier. 

3482.  Fessler,  Conr.  Coelestis  Glorise  Adum- 
bratio,  sive  de  Summo  Bono  et  futura  Hominis 
Beatitudine  . . .  Libri  quinque.  Constantiae, 
[also  Ulmae?]  1701,  4o.  (93  sh.) 

3483.  Feuerlein,  Joh.  Conr.  Novissimorum 
beatissimum  :  Predigten  von  der  seligen  Ewig- 
keit.   Nurnberg,  1703,  4o.  (174  sh.) 

3484.  Leenhof,  Frederik  van.  Hemel  op 
aarden,  of  een  korte  en  klaare  beschryuinge 
van  de  waare  en  stantuastige  blydschap. 
•Zwolle,  1703,  80. 

A  German  translation,  "  Der  Hiramel  auf  Erden, 
Oder  eine  kurze  und  klare  Keschreibung  der  wahren 
und  bestandigen  Freude,"  etc.  Amst.  1706,  8". —  On. 
the  controversy  excited  by  this  remarkable  book,  and 
for  the  numerous  publications  which  it  occasioned, 
see  Walch,  Bill.  Tlieol.  I.  685,  730-732,  and  the 
authorities  to  which  he  refers." 

3485.  E.,  D.  Kurzer  Entwurf  einiger  Anmer- 
kungen  iiber  den  unterschiedenen  Zustand 
menschlicher  Seelen  nach  ihrer  Schopfung, 
nach  ihrem  Fall,  nach  ihrer  Wiederbringung, 
von  D.  E.    Hamburg,  1707,  8o.  pp.  384. 

3486.  Liucius,  Joh.  Gottlieb.  De  Cohabita- 
tione  et  Conglorificatione  Fidelium  cum  Chris- 
to  aeterna  ...     .    Lipsiae,  1708.  6  gr. 

3487.  Cock1)urn,  John.  The  Blessedness  of 
Christians  after  Death;  a  Sermon.  London, 
1718,  40. 

3488.  Fern,  Robert.  A  Treatise  of  the  Celes- 
tial Work  and  Worship;  or,  the  Sacred  Em- 
ployments and  Services  of  the  Blessed  Spirits 
in  Heaven  ...    .    London,  1721,  8o, 

3489.  Pfaff,  Christoph  Matthaus.  Diascepsis 
theologica  de  Coelo  Beatorum.  Tubingae, 
1722,40. 

3490.  Watts,  Isaac.  Death  and  Heaven;  or 
the  Last  Enemy  conquer'd,  and  Separate 
Spirits  made  perfect :  with  an  Account  of  the 
Rich  Variety  of  their  Employments  and  Plea- 
sures; attempted  in  two  Funeral  Discourses, 
in  Memory  of  Sir  John  Hartopp  Bar',  and  hia 
Lady,  deceased.  The  2d  Ed.  corrected.  Lon- 
don, (1722,)  1724, 120.  pp.  xii.,  261  +.    H. 

3490*.  Alamin,  F.  Felix  de.  La  felicidad  6 
bienaventuranza  natural  y  sobrenatural  del 
hombre.  . . .    Madrid,  1723,  fol.  pp.  xx.,  614, 

3490'>,  [Matker,  Cotton].  Coelestinus.  A 
Conversation  in  Heaven,  quickened  and  as- 
sisted, with  Discoveries  of  Things  in  the  Hea- 
venly World.  . . .  Introduced  by  ...  an  Es- 
say oft  the  Ministry  of  the  Holy  Angels.  . . 
Boston,  1723,  12o.  pp.  viii.,  27,  ii.,  162.    H. 

3491.  Sckerzer,  Gottfr.  Heinr.  De  Concep- 
tibus  Glorificatorum  in  altera  Vita.  [Prses. 
Heinr.  Klausing.]    Lipsiae,  1725,  4o.  |-  th. 

3492.  Haferung',  Joh.  Casp.  De  Momento 
ivOpovLo-iMov  Aniniae  fidelis.  Witebergae,  1726. 
3gr. 

3493.  Erorterung  der  Frage :  Ob  die  Seligen 

823 


3494 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


3523a 


in  Himmel  fiir  ihre  Hinterlassenen  auf  Erden 
insgemein  uDd  insonderheit  beten?  Leipzig, 
1727,  40.  2  gr. 

3494.  [Rowe,  Mrs.  Elizabeth  (Singer)]. 
Friendship  in  Death,  in  Twenty  Letters  from 
the  Dead  to  the  Living.  To  which  are  added, 
Thoughts  on  Death :  translated  from  the 
Moral  Essays  of  the  Messieurs  du  Port  Royal. 
...  The  3d  Ed.  London,  (1728,)  1733,  8o.  pp. 
70  +.    H. 

"  The  drift  of  these  Letters  is,  to  impress  the  notion 
of  the  soul's  immortality." — Preface.    They  are  poor. 

3495.  Essay  on  the  Rewards  of  Eternity. 
London,  1736,  4o.  Is.  ' 

3496.  Reinliard,  Michael  Heinrich.  Felici- 
tatis  aeternge  Ratio  ex  Mentis  humanaeNatura 
demonstrata.    Torgav.  1736,  4".  2gr. 

3497.  Robinson,  Christopher.  Essay  on 
future  Happiness.  London,  1736,  So.  pp.  vii., 
68. 

3497".  Balestrieri,  Ortensio.  L'ultimo  e 
beato  fine  dell'  uonio,  ossia  il  Paradiso  pro- 
posto  a  considerarsi  per  ciascun  giorno  del 
mese.     Firenze,  1738, 12o. 

8498.  Xonnen,  Nic.  De  auctS  Beatorum 
Gloria  post  Consummationem  Mediatoris. 
Brenias,  [174 — 1]  4o.  5  gr. 

See  Cotta,  Hist.  Dogm.  de  Vita  atema,  pp.  85,  86. 

3499.  Hutli,  Casp.  Jak.    De  Beatitudine  mori- 

entiuAi  in   Domino  Dissertatio  I.,  II 

Erlangae,  1746, 4o.  pp.  48,  72. 

3500.  Kolilreif,  Gottfried.  Das  Land  der 
Lebendigen  iui  ewigen  Leben,  . . .  oder  eine 
deutliche  Erklarung  des  65.  Cap.  Jesaia.  ... 
Ratzeburg,  1746,  8«.  (15  sh.) 

3501.  "Walirendorf,  Dat.  Otto.  Zwo  Be- 
trachtungen  :  von  den  Wirkungen  der  Natur 
und  Gnade  bey  dem  Tode,  und  von  der  Seele 
und  ihrem  seligen  Zustande  nach  dem  Tode. 
2  Theile.     Hamburg,  1747,  8°.  (40  sh.) 

"Natur  und  Guade  bey  dem  Tode"  was  first  publ. 
in  1743. 

3602.  Villette,  C.  L.  de.  Essai  sur  la  f61i- 
cit6  de  la  vie  h  venir,  en  dialogues.  . . .  Dub- 
lin, 1748,  80.  pp.  440. 

See  the  Bihlioth!>que  raisonnie,  etc.  for  1748,  XLI. 
254-271.  {H.)  The  author  appears  to  have  been 
either  an  Auuihilationist  or  a  Universalist. 

3503. Unterredungen  tiber  die  GlUckselig- 

keit  des  zukunftigen  Lebens.  Aus  dem  i'ran- 
zosischen  iibersetzt.  Nebst  einer  vorange- 
setzten  verntiuftigen  Betrachtung  [by  Robert 
Wallace]  tiber  die  Erwartung  eines  zukiinfti- 
gen  Lebens.  Aus  dem  Englischen,  mit  einer 
Vorrede  von  J.  J.  Spalding.  Berlin,  1766,  8o. 
pp.  550. 

Praised  by  Fuhrmann,  Handb.  d.  theol.  Lit.,  II.  i. 
476.    For  Wallace,  see  No.  840. 

3504.  Bando,  Jos.  Friedr.  De  Discrimine  Vir- 
tutum  aeternarum  et  cessantium  post  Mortem. 
[Prms.  S.  J.  Baumgarten.]  Halis,  1749,  4o, 
(7  sh.) 

3505.  Friscli,  Job.  Friedr.  Schriftmassige 
Abhandlung  von  Belohnungen  in  ewigen  Hut- 
ten  nach  den  Zeugnissen  des  N.  Testaments 
...    .    Leipzig,  1749,80.  (35  sh.) 

See  Acta  Erud.,  1749,  pp.  575-583,  and  Kraft's 
Neue  Theol.  Bibl.,  IV.  510-537.  jS^.  — "Hoc  libro 
argumoutum  de  prsemiis  vitae  seternae  erudite,  dis- 
tincte  atque  adcurate  pertractatur."— TTaicA. 

3606.  Venzlty,  Georg.  Die  Herrlichkeit  der 
verklarten  nienschlichen  Korper  in  jener 
Welt,  und  die  Wohnungen,  welche  fiir  uns 
zubereitet  worden  ...    .    Breslau,  1752,   8o, 

pp.  170  +.  (11  sli.) 

See  Kraft's  A^ewe  Theol.  Bibl.,  1753,  VIII.  803-812. 
H. 

3507.  'Wiclxniannsliausen,  Rud.   Friedr. 
von.     Abhandlung  von  dem  Tode  der  Glau- 
bigen,   als    der    glUcklichsten  Veranderuug, 
824 


tiber  Apoc.  xiv.  13.   ...    Leipzig,  1762,  So. 
(6  sh.) 

3508.  Engelliardt,  Joh.  Conrad.    Die  ge- 
•     wisse  und  grosse  Seeligkeit  derer,  die  in  dem 

Herrn  sterben,  von  nun  an,  hiss  an  den  j lings- 
ten  Tag  bin.    Ulm,  1754,  8o,  (21  sh.) 

3509.  Crusius,  Christian  August.  De  Coelo 
per  Adventum  Christi  commoto.  Sectio  I. 
tractans  de  Coelo,  speciatim  Gloriae.  ||  Sectio 
n.    2pt.    Lipsiae,  1757-58, 40. 

3510.  Cotta,  Joh.  Friedr.  Theses  theologicae 
de  Vita  aeterna.    Tubingae,  1758,  4o. 

3511.  Scott,  James,  D.D.  Heaven :  a  Vision. 
. . .    Cambridge  [Eng.],  1760,  4°.  pp.  19.    H. 

A  Seatouian  prize  poem. 

3512.  Zeibicli,  Christoph  Heinr.  Argumenta 
Solatii  ex  Prsestantia  Vitae  beatje  desumta  in 
Morte  Propinquorum  firmissima.  Witebergee, 
1761,  foL 

3613.  Piazza,  Benedetto.  Dissertatio  anago. 
gica,  theologica,  paraenetica  de  Paradiso. 
Opus  posthumum  ...  .  Panormi,  1762,  4°. 
pp.  xxiii.,  728  -|-. 

"  Le  P.  Piazza  commenfa  ce  travail  &  I'ige  de  80 
ans.  Le  P.  Jos.  M.  Gravina  S.  J.  I'acheva  et  le 
livra  au  public :  son  travail  commence  a  la  page  404, 
Caput  II,  de  Adjunctis  Jtesurrectionis,  jusqu'a  la 
fin   ...    . 

"  Un  d^cret  de  llndex  du  22  Mai  1772  condarana 
le  dernier  chapitre  de  I'ouvrage  de  JElectorum  A'u- 
tnero." — Backer. 

3514.  Hedericli,  Aug.  Christ.  Gottfr.  De 
Gloria  Corporum  in  Vitam  revocatorum  coe- 
lesti.  [Prses.  J.  S.  Weickhmann.]  Witten- 
bergae,  1764,  4o.  (6  sh.) 

3515.  Cotta,  Joh.  Friedr.  Sylloge  de  Vita 
aeterna.     Tubingae,  1768,  4o. 

3516.  Crombie,  William.  The  Soul's  per- 
petual Progress  towards  Perfection  through 
all  Eternity  illustrated  and  proved.  Edin- 
burgh, 1768,  So.  pp.  62. 

3517.  Ogilvie,  John.  Paradise;  a  Poem. 
1769,  40. 

3518.  Gespraclie  vom  Zustande  der  Heiligen 
im  Himmel,  zwischen  den  Schatten  Luther's 
und  Mosheim's.    Hamburg,  1770,  So.  4  gr. 

3518*.  Olbers,  Joh.  Georg.  Hotfnungsvolle 
Aussichten  in  die  Ewigkeit  fiir  einen  recht- 
schaffenen  Knecht  Gottes.  Bremen,  1771,  4o. 
(9  sh.) 

3519.  Ansaldi,  Casto  Innocente.  Saggio  in- 
torno  alle  immaginazioni,  e  rappresentazioni 
della  feliciti  somma  ...    .    Torino,  1775,  So. 

3520.  [Barsanti,  Pier  Vincenzo].  Delia  fu- 
tura  rinnovazione  de'  cieli  e  della  terra  e  do' 
suoi  abitatori  libri  tre.  [Leghorn,]  1780,  4o. 
pp.  viii.,  260.     H. 

"  Curiosissima  oper&." —Galeani  Napione.  The 
author  maintains  that  the  renovated  earth  will  be 
the  eternal  abode  of  the  righteous.  In  Lib.  III.  Cap. 
ii.  pp.  182-209  he  discusses  the  future  state  of  unbap- 
tized  infants,  maintaining  that  it  will  be  a  happy 
one,  though  they  will  not  share  the  glory  of  the 
righteous.    The  work  is  learned  and  ingenious. 

3521.  Zandt,  Carl  Gabriel.  De  Domicilio 
Christianorum  seterno,  Lumine  divino  Duce 
...    .    Fridricostadii,  1780,  4o.  3  gr. 

3522.  Storr,  Gottlob  Christian.  De  beata 
Vita  post  Mortem.     Tubingae,  1785,  4o. 

Also  in  his  Opusc.  Acad.  II.  75-119.  {H.)  A  Ger- 
man translation,  by  W.  L.  Storr,  Tiibingen,  1791.  80, 
—  This  dissertation  treats  only  of  the  state  between 
death  and  the  resurrection. 

3523.  Kladen,  Friedr.  Wilh.  Versuch  Uber 
die  Ewigkeit  und  ihre  Freuden.    Halle,  1786, 

80.  12  r/r. 

"  The  poem  annexed  to  this  work,  '  Zeit  und  Ewig- 
keit,' is  excellent." — Fuhrmann. 

3523a.  E^%'ald,  Joh.  Ludw.  Ueber  die  Erwar- 
tungen  des  Christen  in  jener  Welt.    Leihgo, 


3524 


SECT.  III.    F.  2.  a.  — CHRISTIAN  DOCTRINE.  — a^.^r^.v.  etc. 


3559 


(1790?)  1792,  8°.  pp.  128.    (Heft  XII.  of  hia 
Predigten,) 

3524.  Essay  on  the  Happiness  of  the  Life  to 
Come.  [Chiefly  translated  from  the  French 
of  C.  L.  de  Villette.]  Bath  [Eng.],  1793,  8o. 
pp.  viii.,  185.     G.  —  Ibid.  1818,  S". 

3525.  Reader^  Simon.  The  Christian's  Views 
and  Reflections  during  his  Last  Illness,  with 
his  Anticipation  of  the  Glorious  Inheritance 
and  Society  in  the  Heavenly*  World  ...  . 
London?  1794,  12o.  3s.  6d.  —  Reprinted  in 
1808. 

3526.  Eckermann,  Jac.  Christoph  Rud. 
Ueber  die  Seligkeit  frommer  Verehrer  Gottes 
in  jenem  Leben.  (In  his  Theol.  Beytr'dge, 
Bd.  V.  St.  2,  pp.  245-262,  Altona,  1797,  8°.)  F. 

k  3527.  Seller,  Georg  Friedr.  Apostolorum  Spes 
veniendi  ad  Christum  in  Coelis  versantem,  an 
et  ad  nos  et  ad  omnes  pertinet  Homines,  qui 
Vitam  aeternam  consequuntur?  Sect.  I. 
[Progr.]    Erlangae,  1800,  4o. 

3528.  [Salter,  Jacques].  Pensees  sur  le  Para- 
dis  et  sur  lame  raisonnable.  [Dijon,  Eessayre, 
18—?]  80. 

3529.  Meditations  and  Contemplations  on 
Man's  Miserable  State  by  Nature;  and  the 
Happiness  of  the  other  World.  Falkirk, 
1804,  80. 

3530.  Cramer,  J,  De  eeuwige  zaligheid  be- 
tracht.  3e  druk.  Amsterdam,  1811,  8o.  A. 
1.50. 

3531.  Clialmers,  Thomas.  On  the  New  Hea- 
vens and  the  New  Earth.  —  The  Nature  of  the 
Kingdom  of  God. —  Heaven  a  Character  and 
not  a  Locality.  {Works,  VII.  220-338,  New 
York,  1842,  12o.)    H. 

These  are  three  of  the  sermons  appended  to  his 
Astronomical  Discourses.  I  hsive  not  the  means  of 
determining  the  date  of  their  first  publication. 

3532.  First  Day  (The)  in  Heaven.  A  Frag- 
ment. ...  2d:  Ed.  London,  1820,  12o.  pp. 
106.     G. 

3532».  Vision  the  First ;  Hades,  or  the  Region 

inhabited    by   the    departed    Spirits  of   the 

Blessed.     London,  1820, 8°.    BL. 
3532b.  Excursions  (The)  of  a  Spirit,  with  a 

Survey   of  the   Planetary  World;  a  Vision. 

London,  1821,  So.     BL. 

3533.  Pierce,  Sam.  Eyles.  The  Riches  of 
Divine  Grace  unfolded  and  exemplified,  Eter- 
nal Life,  Heaven,  and  Glory  opened,  in  twelve 
Dialogues.     London,  1822,  8o. 

9534.  Booker,  Luke,  iZ,Z>.  Euthanasia;  the 
State  of  Man  after  Death.    About  1824. 

3535.  [Norton,  Andrews].  On  the  Future 
Life  of  the  Good.  (Christian  Exam,  for  Oct. 
1824 ;  I.  350-357.)     H. 

3536.  Olsliausen,  Hermann.  De  Notione 
Vocis  ^a>77  in  Libris  N.  T.  1828.  (In  his 
Opusc.  TheoL,  1834,  8o.  pp.  185-198.)    D. 

3537.  Verwelj,  B.  Hoop  en  uitzigt  op  de 
eeuwigheid.  Beschouwiugen  tot  versterking 
van  christelijk  geloof  en  godsvrucht.  Haar- 
lem, 1828,  80.  Jl.  3.00. 

3538.  [Wright,  Thomas,  of  Borthloick,  Scot- 
land]. Farewell  to  Time,  or  Last  Views  of 
Life,  and  Prospects  of  Immortality.  Includ- 
ing Devotional  Exercises  ...  .  By  the  Author 
of  "The  Morning  and  Evening  Sacrifice" 
...  .  3d  Ed.  Edinburgh,  (1828,)  1829,  12o. 
pp.  xxiv.,  499.— Reprinted,  New  York,  1828, 
120.  pp.  328.     F. 

Pp.  419-499  relate  to  the  future  life. 

3539.  Mant,  Richard,  Bp.  The  Happiness  of 
the  Blessed  considered  as  to  the  Particulars 
of  their  State;  their  Recognition  of  each 
other  in  that  State;  and  its  Difference  of 
Degrees.     To  which  are  added.  Musings  on 


the  Church  and  her  Services.  . . .  From  the 
6th  London  Ed.  New  York,  (2d  ed.  1833,) 
1853,  12o.  pp.  225. 

At  least  seven  eds.  have  heen  printed  in  England. 

3540.  Carillon,  A.  C.  Zalige  hoop  op  de  toe- 
komst.  Leerrede  ...  .  Amsterdam,  1833, 
80.  fl.  1.25. 

3541.  Pape,  W.  Over  de  waardij  der  weten- 
schappen  in  een  volgend  leven.  (In  the 
JVieuwe  Verhand.  van  het  Zeemvsch  genoot- 
schap  der  wetensch.,  1833,'  o*  deel,  2e  stuk.) 

3542.  Edniondson,  Jonathan.  Scripture 
Views  of  the  Heavenly  World.  ...  London, 
1835,  So.  2s.— 3d  ed.,  1850,  18o.  —  New- York, 
1856,  320.  pp.  251. 

3543.  Ckanning,  William  Ellery,  D.D.  The 
Future  Life  [of  tbciGood]. — A  Sftrmon  preached 
on  Easter  Sunday,  18.34,  in  the  Federal  Street 
Church,  Boston.    London,  1836,  So.  pp.  24.  H. 

Also  publ.  as  No.  133  of  the  Tracts  of  the  Amer. 
Unitarian  Association,  1st  Series,  Vol.  XII.  pp.  2o- 
46;  and  in  Channings  Works,  Boston,  1841,  129,  Vol. 
IV. 

3544.  Freeman,  Joseph  Elisha.  Heaven 
Entered;  or  the  Spirit  in  Glory  Everlasting. 
London,  1837,  ISo.    BL.    2s. 

This  author  has  also  published  "Heaven  Antici- 
pated," new  ed.,  1853,  and  "Heaven  Unveiled,"  18o, 
2s. 

3545.  Heaven ;  a  Manual  for  the  Heirs  of 

Heaven ;  also  of  Angels  and  their  Ministry. 
London,  1837,  So.    BL. 

3546.  Heidetareicli,  Friedr.  Wilh.  Die  Ver- 
klarung  im  Tode.    Berlin,  1837,  So.  (Hi  sh.) 

3547.  Slieppard,  John.  The  Autumn  Dream; 
Thoughts  in  Verse  on  the  Intermediate  State 
of  Happy  Spirits.     London,  1837,  So.    BL. 

3548.  Demonstration  de  la  certitude  d'un 
bonheur  eternel  pour  les  justes  apres  cette 
vie,  suivie  de  la  description  de  ce  bonheur 
d'apres  les  idees  que  nous  en  donnent  la 
sainte  Venture  et  les  meilleurs  theologiens 
catholiques.  Par  I'abbe  ***  .  Angers,  1838, 
ISO,  (6  sh.) 

3549.  Kaufler,  Joh.  Ernst  Rud.  De  biblica 
^wTjs  aioiVLOv  Notione  ...  .  Dresdae,  1838, 
So.  pp.  xiv.,  197. 

3550.  Lange,  Joh.  Pet.  Das  Land  der  Herr- 
lichkeit,  oder  die  christliche  Lehre  vom  Hlm- 
mel.  (Aus  der  Evang.  Kirchenzeitung  abge- 
druckt.)    Meurs,  1838, 12o,  a  th. 

3551.  Future  Life  (The)  of  the  Good.  ... 
Boston,  1S39, 12o.  pp.  108.    BA. 

3552.  Siebenhaar,  Friedr.- Otto.  De  Fide  et 
Spe  in  altera  etiam  Vita  niansuris.  Disser- 
tatio  exegetico-philosophica.  Penigae,  1839, 
8o.  pp.  44. 

3553.  Tliilo,  Joh.  Carl.  ...  Commentatio  de 
Coelo  Empyreo.  P.  I.-III.  Halae,  1839-40, 
4o.  pp.  28,  20,  24.    D. 

3554.  Droom  van  den  heme!.  Groningen,  E. 
G.  J.  Sladoot,  [183—  or  184—,]  sm.  8o,  Ji.  0.10. 

3555.  Joys  (The)  of  Heaven.  By  a  Layman. 
London,  1840,  So.    BL.    4s.  6d. 

3556.  Merry,  William.  The  Philosophy  of  a 
Happy  Futurity  established  on  the  Sure  Evi- 
dence of  the  Bible.  2d  Ed.  Reading,  (...) 
1840,  sm.  8o.  5s.— 4th  Ed.,  London,  1848.  2s. 

3557.  Nelk,  Th.  Die  Seligkeit  im  HimmeL 
Fromnieu  zur  Erquickung  auf  dem  Wege  zum 
Ilimmel.     Augsburg,  1843, 12o.  pp.  iv.,  76. 

3558.  Thompson,  Edward.  Sermons  upon 
the  Future  State  of  Happiness  ...  .  Lon- 
don, 1843, 120.  pp.  264.  — 2d  ed,  ibid.  1844,  S". 
6s.  6d. 

For  contents,  see  Darling's  Cyclop.  Bibliogr. 

3559.  Groe,  Th.  van  der.     Het    eeuwige 

825 


3560 


CLASS  III.— DESTINY  OF  THE  SOUL. 


3596a 


leven  der  regtwaardigen,  in  4   predikatien 

...     .    Nieuwe  uitg.  Kotterdam,  (. . .)  1844,  8°. 

fl.  0.80. 
8560.  [Villenave,  pere].    Vision  de  la  vie 

future.    [In  verse.]    Paris,  1844, 18«.  (1  sh.) 
3560».  Hahn,   Philipp    Matthaus,    1739-1790. 

Erbauuugsreden  Uber  den  Brief  an  die  Colos- 

eer    ...    nebst  Gedanken    vom    Himmel.   ... 

Neu    herausgegeben  ...    .    Stuttgart,  1845, 

So.  pp.  iv.,  313. 

3561.  Roberts,  Joseph.  Heaven  physically 
and  morally  considered ;  or,  An  Inquiry  into 
the  Nature,  Locality  and  Blessedness  of  the 
Heavenly  World.    London,  1846, 18o.  pp.  106. 

3561».  Bonar,  Horatius.  The  Morning  of 
Joy ;  being  a  Sequel  to  the  Night  of  Weeping. 
8th  Thousand.  London,  1850, 18°.  —  Also  New 
York,  1850,  IS",  pp.  220. 

3562.  Wliitley,  John.  The  Life  Everlasting : 
in  which  are  considered  the  Intermediate 
Life,  the  New  Body  and  the  New  World,  the 
Man  in  Heaven,  Angels,  the  Final  Consum- 
mate Life.  . . .  London,  1846,  8°.  pp.  vi.,  398. 
G.  —  2d  Ed.,  Dublin,  1851,  8o.  pp.  588. 

3563.  Garden,  Francis.  Discourses  on  Hea- 
venly Knowledge  and  Heavenly  Love.  . . . 
Edinburgh,  1848,  8o.  pp.  142. 

3564.  "Wernliilc,  J.  R.  De  zaligheid  die  den 
Christen  bij  het  sterven  wacht.  Leerrede 
over  Openb.  xiv:  13.  Rotterdam,  1848,  8o. 
fl.  0.40. 

3565.  Harbaugli,  Henry.  ...  Heaven;  or, 
An  Earnest  and  Scriptural  Inquiry  into  the 
Abode  of  the  Sainted  Dead.  ...  14th  Ed. 
Philadelphia,  1858  [cop.  1849],  12o.  pp.  xii.. 


3566.  ...  The  Heavenly  Recognition;  or. 

An  Earnest  and  Scriptural  Discussion  of  the 
Question,  Will  [sic]  we  know  our  Friends  in 
Heaven?  ...  13th  Ed.  Philadelphia,  1859 
[cop.  1851],  120.  pp.  288. 

3567. ...  The  Heavenly  Home;    or.  The 

Employments  and  Enjoyments  of  the  Saints 
in  Heaven.  ...  9th  Ed.  Philadelphia,  1858 
[cop.  1853],  120.  pp.  365. 

The  revised  edition  of  these  three  popular  vols,  was 
stereotyped  in  1855. 

3568.  Mowntford,  William.  Euthanasy ;  or 
Happy  Talk  towards  the  End  of  Life.  ... 
Boston,  1849,  16o.  pp.  xii.,  466.    H. 

3569.  Wenger,  C.  Das  Jenseits,  oder  das 
Reich  Gottes  in  der  anderen  Welt.  ...  Salz- 
burg, 1849,  80.  pp.  70. 

3570.  Falber,  George  Stanley.  The  Many  Man- 
sions in  the  House  of  tlie  Father,  scripturally 
discussed  and  practically  considered.  ...  3d 
Ed.    London,  (1851,  54,)  1862,  8o.  pp.  500. 

See  Bibl.  Repert.  for  April,  1855;  XXVII.  269-282. 

3571.  Taylor,  Daniel  T.  The  New  Heavens 
and  New  Earth.  [New  York,  185—,]  18o.  pp. 
20. 

3572.  Bowclier,  Ph.  •  Ciel  et  terre  ou  la  vie 
future  dans  ses  rapports  avec  la  vie  presente 
...    .    La  Ilaye,  1852,  8o.  pp.  492.     F. 

3573.  Dell,  Robert.  The  Blessed  Hope.  Lon- 
don,  1852,  8o.  pp.  372. 

3574.  Heatli,  Dunbar  Isidore.  The  Future 
Human  Kingdom  of  Christ ;  or,  Man's  Heaven 
to  be  this  Earth.  A  Solution  of  the  Calvinis- 
tic  and  other  Chief  Difficulties  in  Theology, 
by  distinguishing  the  Saved  Nations  from  the 
Glorified  Saints.  ...  [Vol.  L]  ||  Vol.  IL  2 
vol.    London,  1852-53, 8o.     D. 

3675.  Hill,  Henry  F.  The  Saints'  Inheritance ; 
or,  The  World' to  Come.  . . .  5th  Ed.  Boston, 
1856  [cop.  1852],  12°.  pp.  264. 

Maintains  that  this  earth  "  will  be  restored  to  its 
Eden  state,  and  become  the  residence  of  the  saints." 

826 


3576.  Revealed  Economy  (The)  of  Heaven 
and  Earth.    London,  1852,  sm.  8o.  pp.  240. 

Comp.  Kitto's  Jorim.  of  Sac.  Lit.,  N.  S.  IV.  461- 
454.    J). 

3577.  Tyler,  James  Endell.  The  Christian's 
Hope,  in  Death ;  a  Series  of  Sermons  on  the 
Burial  Service  of  the  Church  of  England. 
London,  1852,  8o.  6s.  &d.  , 

3578.  Bonar,  Horatius.  The  Eternal  Day. 
London,  1853, 18o.  pp.  249. 

3579.  Clark,  Rufus  W.  Heaven  and  its  Scrip- 
tural Emblems.     Boston,  1853,  So.  pp.  270. 

Praised  in  the  Christian  Exam,  for  March,  1853; 
LIV.  336. 

3580.  Dod-wortli,  Jer.  The  Better  Land; 
or.  Brief  Sketches  of  the  Paradise  of  God. 
1853?  120. 

3581.  "Willmott,  Robert  Aris.  Paradise:  the 
Home  of  Happy  Souls  after  Death.  1853,  8o. 
2s.  6d. 

3582.  Carllle,  James,  D.D.  The  Station  and 
Occupation  of  the  Saints  in  their  Final  Glory. 
1854?  80.  3s. 

3583.  Meek,  Robert.  Heavenly  Things;  or, 
The  Blessed  Hope.  London,  1854,  sm.  8o.  p.p. 
246. 

3584.  Thompson,  Augustus  C.  The  Better 
Land;  or.  The  Believer's  Journey  and  Future 
Home.  . . .    Boston,  1854, 12o.  pp.  244.    H. 

3585.  McDonald,  James  Madison.  My 
Father's  House;  or.  The  Heaven  of  the 
Bible.  New  York,  1855, 12o.  pp.  xiv.,  9-376. 
G.  —  London,  1856,  12o. 

3586.  Adams,  William,  D.D.  The  Three  Gar- 
dens, Eden,  Gethsemane,  and  Paradise;  or 
Man's  Ruin,  Redemption,  and  Restoration. 
New  York.  1856,  12o.  pp.  284. 

3587.  Maxwell,  David.  The  Glory  of  the 
Saints  between  Death  and  the  Resurrection 
considered.  . . .     Belfast,  1856, 12o.  pp.  213. 

3588.  Davles,  Edwin.  Glimpses  of  our  Hea- 
venly Home:  or.  The  Destiny  of  the  Glorified. 
2d  Ed.     London,  (. . .)  1857, 12o.  pp.  260. 

3589.  Kimball,  James  William.  Heaven.  ... 
Boston,  1857, 12o.  pp.  281. 

3590.  Jenseits  (Das),  oder  die  Hoffnung  des 
Christen.  Ein  Erbauuugsbuch.  Giessen,  1857, 
160.  pp.  viii.,  219. 

8590<i.  [Gasparin,  N.  Boissier,  Countess 
de].  Les  horizons  celestes;  par  I'auteur  des 
Horizons  prochains.     Paris,  1859, 18o.  pp.  268. 

S590i>.  The  Near  and  the  Heavenly  Hori-* 

zons   . . .   Edinburgh,  1861,  8o.  pp.  iv.,  404.    F. 

3591.  Goodhart,  Charles  Joseph.  Glimpses 
of  Grace  and  Glory :  Sermons.    London,  1859, 

20.  pp.  230. 

3592.  Our  Heavenly  Home;  or,  Glimpses  of 
the  Glory  and  Bliss  of  the  Better  World.  By 
the  Author  of  "  God  is  Love  I"  London,  1859, 
120.  pp.  420.    6th  ed.,  ibid.  1862, 12o.  pp.  440. 

3593.  Davis,  Woodbury.  The  Beautiful  City, 
and  the  King  of  Glory.  Philadelphia,  1860, 
120.  pp.  255. 

3594.  Falloon,  Fev.  William  Marcus.  Things 
in  Heaven,  and  Things  in  Earth  :  Six  Lectures 
...     .     Liverpool,  I860,  12°.  pp.  86. 

3595.  Heaven  our  Home.  Edinburgh,  1860, 
120.  pp.  283.  — 6th  ed.,  ibid.  1861,  12o. 

Treats  particularly  of  heaven  as  a  .social  state,  and 
of  the  recognition  of  friends. 

3596.  Here  and  There ;  or,  Earth  and  Heaven 
contrasted.  . . .  New  York,  1860,  16o.  pp.  41- 
H. 

A  reprint  of  an  English  work.    I  do  not  know  the 
date  of  the  original  publication. 
3596«'.  Hier  mid  dort,  oder  Verpleich  zwischen 
Ilimniol  und  Erde.   Bremen,  1860,  16o.  pp.  48. 
A  Dwtcft  translation,  Apeldoorn,  I86I,  12^. 


3597       SECT.  III.    F.  2.  c.-CIIRISTIAX  DOCTRiy^E.- rscooxitiox  jy  iiEAV^y 


3627 


3597.  lilster,  William.  Physico-prophetical 
Essays  on  the  Locality  of  the  Eternal  Inherit- 
ance its  Nature  and  Character  the  Resurrec- 
tion Body  and  the  Mutual  Recosrnition  of 
Glorified  Saints  ...  .  London,  1861,  8<».  pp. 
xvi.,  455. 

iraintains  that  the  renewed  earth  will  be  fee  eternal 
abode  of  the  righteous. 

3597*.  Clarke,  George  W.  The  Righteous 
Dead  between  Death  and  the  Resurrection. 
(Christian  Rev.  for  April,  1862,  pp.  239-260.) 

h.  Bcgrees  of  JSIessrtnesg. 

3598.  Cotta,Joh.Friedr.  Dissertatiohistorico- 
theologica  prior  de  diversis  Gradibus  Gloriae 
Beatorum.     Tubingae,  1758,  4o. 

See  Xo.  3602*. 

3599.  Dannhauer,  nrDannliaTrer,  Joh. 

Conr.    An  in  Yita  aeterna  futuri  sint  Gloriae 
Gradus?     [Resp.  J.  C;  Sondershausen  21    Ar- 
gentorati,  1659,  40.  pp.  32. 
Answered  in  the  affirmative. 
.  3600.  Bleiswijk,  JohanC.van.    Geestlyck 
graad-boek.     Delf,  16S6.  4". 

"  On  the  degrees  of  future  rewards  and  punish- 
ments.  "—/'odriatM. 

3601.  Burd,  Richard.  Degrees  of  Glory;  a 
Sermon  on  Dan.  xii.  3.   1704,  4". 

3602.  Muller,  Adam  Lebrecht,  Gradus  Vit» 
setern*:  oder  Deutliche  Untersuchung  derer 
Stuffen  des  ewigen  Lebens  ...  .  Jena,  1733. 
80,  * 

3602".  Cotta,  Joh.  Friedr.    Dissertatio  dogma- 
tico-poleniica  de  diversis    Gradibus    Gloriae 
Beatorum.    Tubingae,  1773,  4°. 
See  Xo.  3598. 

3603.  Flatt,  Joh.  Friedr.  von.  Bemerkun- 
gen  iiber  die  Proportion  der  Sittliclikeit  und 
GlUkseeligkeit,  in  Bcziehung  auf  die  Lehre 
des  Christenthums  von  der  kiinftigen  Seelig- 
keit  gebesserter  Menschen.  (In  his  Magazin 
f.  christl.  Dogm.,  etc.  1797,  So,  St.  II.  pp.  23- 
55.)     H. 

3604.  Mant,  Richard,  Bp.  The  Happiness  of 
the  Blessed.     1833.     See  No.  3539. 

3605.  [Thayer,  Thomas  Baldwin].  Degrees  of 
Happiness  in  the  Future  Life.  ( Universalist 
Qiiar.  for  April,  1857;  XIV.  129-140.)    ff. 

See  also  several  Sermons  on  John  xiv.  2, 
referred  to  in  Darling's  Cyclopsedia  Biblio- 
graphica,  Subjects,  col.  1130. 

c.  ISlfrognitton  of  JTrtcnlia. 

3606.  Essay  (An),  proving  we  shall  know  onr 
Friends  in  Heaven,  written  by  a  Disconsolate 
Widower.    London,  1698,  8o.    B3L 

3607.  Stdhr,  Nic.  Fr.    Programma  de  Qujes- 
,    tione  ab  ipso    Luthero  pridie   ante  obitum 

proposita:  Num  aliquando  Beati  in  Vita 
.Slterna  mutuo  et  distincte  se  agnitnri  sint. 
Curiae,  1746,  fol. 
3608".  Sclirlft-  und  vernnnftmassige 
Erorternng  der  bekaiinten  theologischen 
Frage:  Ob  man  den  Sterbenden  einen  Gruss 
an  die  Seinigen  im  Himmel  mitgeben  konne? 
Freyberg,  1753,  4o.  (2  sh.) 
Answered  in  the  affirmative. 

3609.  Price,  Richard.  Four  Dissertations.  ... 
III.  On  the  Reasons  for  expecting  that  Vir- 
tuous Men  shall  meet  after  Death  in  a  State 
of  Happiness.  . . .  London,  1767,  8o.  pp.  vii., 
439.  ^.— The  3d  Ed.,  with  Additions.  Lon- 
don, 1772,  So.    D.  —  ith  ed.,  ibid.  1777,  8o. 

3610.  Hofmann,  Karl  Gottlob.  De  Qufes- 
tione,  An  in  Vita  aeterna  Animae  Beatorum 
a  Corpore  separatae,  sint  se  iuvicem  visurae 


atquenosciturae?   [Progr.]  Vitebergae,  1772, 

3611.  Ansaldl,  Casto  Innocente.    Delia  spe- 

ranza  e  della  consolazione  di  rivedere  1  cari 

nostri  nell'  altra  vita.    Torino,   1772,  8o.— 

Also  Bassano,  1788,  So.    45  baj. 
^^T^"  il .Ueber  die  trostvolle  HoflTnung  nnsere 

Lieben  im  andern   Leben  wieder  zu  sehen. 

Ein  dentscher  Auszug  aus  des  Professor  C.  I. 

Ansaldi  italienischeu  Buche  gleiches  Namens. 

. . .     Halle,  1793,  S".  pp.  62.  pp.  8'2. 

3613.  tess,  Gottfried.  Num  Beati  Parentes 
suos,  Liberos,  Conjuges,  ceterosque  Amicos 
et  Familiares,  quibuscum  in  Terris  vixerunt, 
denuo  sint  agnituri  ?     Gottingae,  1773,  4o. 

Reprinted  in  his  Op^iscida,  II.  329.  et  seqq.,  with 
the  title:  —  "  De  Beatorum  in  Coelis  Consortio.' 

3614.  Christlicher  Trost  am  Grabe  einea 

einzigen  Kindes  ...  .  [Motto,  "  Werden  wir 
unsern  Liebling  einst  wiedersehen?"]  2* 
Aufl.    Gottingen,  (1778,)  1786,  So.  pp.  38. 

3615.  Sturm,  Christoph  Christian.  Die  Hoflf- 
nung  der  Frommen,  einander  in  der  Ewigkeit 
wieder   zu   sehen.      Hamburg,  1783,   So.  — 28 

"*Aufl.,  ibid.  1790,  So.  pp.  31. 

3616.  Ribbeck,  Conr.  Gottlieb.  Vom  Wieder- 
sehen in  der  Ewigkeit.  Vier  Predigten.  2* 
Aufl.  Magdeburg,  (1786,)  1792,  So.  pp.  166.— 
Neue  Aufl.,  1828. 

A  Dutch  translation,  Utrecht,  1791,  8° :  2«  drnk 
Amst.  18'29,  8o.  ...  », 

3617.  Engel,  Karl  Christian.  Wir  werden 
uns  wiedersehen.  Eine  Unterredung  nebst 
einer  Elegie  ...  .  Neue  mit  dem  Nachtrag 
vermehrte  Aufl.  (Gottingen,  1787,  88,  97,) 
Leipzig,  1810,  So.  pp.  xvi.,  173.  62.     I/. 

"  E.Ncellent."— SretecA.  A  DiUch  translaUon,  V 
druk,  Utrecht,  18(M,  8". 

3618.  Muller,  Joh.  Trangott.  Ueber  unser 
kiinftiges  Wiedersehen.  Friedrichsstadt. 
1789,  40.  pp.  16. 

3619.  Rye,  Joseph  Jekyll.  Personal  Remem- 
brance among  the  Joys  of  the  other  World 
...  a  Discourse  ...  .  London,  1791,  4o.  pp. 
24.  '  »        vi- 

3620.  Miincli,  Joh.  Gottlieb.  Werden  wir 
uns  wiedersehen  nach  dem  Tode  ?  In  Hinsicht 
auf  Kants  Unsterblichkeitslehre  beantwortet. 
Briefe  an  Emma.  Baireuth,  1798,  8°.  pp. 
136. 

The  answer  is  in  the  negative.  The  arguments  of 
Munch  are  examiued  and  refuted  in  a  review  in  the 
Neues  theol.  Jourti.,  1798,  XII.  i^-TZ.—Bretsch. 

3621.  Der  Genius  am   Grabe,   oder :  Wir 

finden  uns  wieder  nach  dem  Tode.  Briefe 
an  meinen  Georg.  NUrnberg,  1800,  8o.  pp. 
116.  — 2e  Aufl.,  1803,  So. 

3622.  [Gr&fe,  Carl  Rudolph].  Biblische  Bei- 
trage  zu  der  von  J.  G.  Miinch  in  Briefen  an 
Emma  boantworteten  Frage :  Werden  wir  una 
wiedersehen  nach  dem  Tode  ?  Friedrichsstadt 
bey  Dresden,  1801,  So.  pp.  62. 

3623.  Blessig,  Joh.  Lorenz.  Scbeiden  und 
Wiederfinden  im  Unsterblichkeitslande.  Drey 
Osterpredigten  ...    .    Strasburg,  1801, 8©.  pp. 

3624.  Moens,  P.  Dichterlijke  proeve  over  de 
vriendschap  en  het  wederzien  onzer  vrienden 
in  de  eeuwigheid.  Amsterdam,  1802,  8o.  Jl, 
1.80. 


3625.  Miincli,  Joh.  Gottlieb.  Ueber  Wieder- 
sehen und  Wiederfinden,  zur  Begrilndung  der 
Schrift:  Werden  wir  uns  wiedersehen  nach 
dem  Tode  ?  Briefe  an  Emma  vom  Genius  am 
Grabe.  Neue  vermehrte  Ausg^.  NUrnberg, 
1803,  so.  pp.  158. 

3626.  Wieland,  Christoph  Martin.  Eutha- 
nasia.    1805.    See  No.  995. 

3627.  Vogel,  Paul  Joachim  Sigmund.    Ueber 

827 


CLASS  III.— DESTINY  OF  THE  SOUL. 


3656 


die  Hoffnnng    des  Widersehens.     Briefe   an 
Elisa.    NUrnberg,  1806,  So.  pp.  118. 

Forming  the  second  part  of  the  volume  eutitled 
"  Glaube  uud  HofFnung.    In  Biiefen  an  Selmar  und 
Klisa."    Nfirnberg  (Sulzbach?),  1806,  8o.  — •'Excel- 
lent. "—^etocA. 
3628.  Williams,  Peter,  D.D.    Remarks  on 
the  Recognition  of  each  other  in  a  Future 
State.    London?  1809.    2s. 
■  3629.  Oosten,  A.  van,  the  younger.    Over 
het  wederzien  in  de  eeuwigheid.  Amsterdam, 
[1811?],  80.  Jl.  0.40. 

3630.  Tliiele  von  Tliielenfeld,  Joh. 
August.  Ueber  Fortdauer,  Wiedersehen  und 
Wiedererkennen,  ftlr  liebende  uud  hoffende 
Seelen.    Sorau,  1812,  8o.  pp.  96. 

3631.  Alfred  und  Ida.  Briefe  Uber  Fort- 
dauer und  Wiedersehen.  2*  ganz  umgearbei- 
tete  und  verniehrte  Aufl.  Leipzig,  1818,  8o. 
pp.  400. 

"  Maintains  the  doctrine  of  recognition."— £re««cA. 
See  Preude,  WegimUer,  I.  435-437. 

3632.  Sintenis,  Christian  Friedr.  Oswald, 
der  Greis.  Oder  mein  letzter  Glaube,  als 
Nachlas  zugleich  fiir  meine  Freunde.  . . . 
Leipzig,  1813,  8o,  pp.  256.  D.  —  2o  Ausg.,  ibid. 
1815,  80.  pp.  299.     i^.  —  3«  A.,  ibid.  1820,  So. 

"  Maintains  the  doctrine  of  recognition."— 5re«scA. 
See  No.  3638. 

3633.  Tliouglits  on  the  Probability  of  our 
being  known  to  each  other  in  a  Future  Life. 
London,  1814,  8o.  pp.  33.    D. 

3634.  Graven,  Max.  Carl  Friedr.  Wilh,  Der 
Meusch.  Eine  Untersuchung  fUr  gebildete 
Leser.  4*,  neu  bearbeitete  Ausg.  (Berlin, 
1815, 17,  18,)  Leipzig,  1839,  So.  (24^  sh.) 

See  Freude,  Wegweiscr,  II.  510,  511.    Comp.  Nos. 
3639-41. 

3635.  Hanste'in,  Gottfr.  August  Ludw.  Wir 
werdeu  uus  wiedersehen.  Drei  Predigten. 
2e  Aufl.    Berlin,  (1815,)  1822,  8".  pp.  94. 

3636.  I^lirenberg^,  Friedr.  Das  neue  Leben 
und  die  kiinftige  Wiedervereinigung.  Zwei 
Predigten  ...     .     Berlin,  1817,  8o.  6  gr. 

A  ihtlch  translation,  Anist.  1817,  80 ;  2*  druk,  Dor- 
drecht, 1846,  80. 

3637.  Krnijff,  J.  de.  De  hoop  des  weder- 
ziens,  in  twee  zangen.  Leyden,  1817,  8o.  Jl. 
1.40. 

3638.  Winltler,  Ernst  Gottlob.  Werden  wir 
uns  jenseits  wiedersehen?  Eine  freimiithige 
Priifung  der  Griinde  Oswald's  des  Greises  fiir 
den  kiinftigen  Wiederve'rein,  nebst  erheitern- 
den  Blicken  nach  jenseits.  Leipzig,  1818,  8o. 
pp.  232. 

See  No.  3632. 

3639.  Graven,  Max  Carl  Friedr.  Wilh.  Das 
Wiedersehen  nach  dem  Todo.  —  Dass  es  seyn 
mtisse  und  wie  es  nur  seyn  konne!  In  Bezie- 
hung  auf  das  Werk :  Der  Mensch  naher  ent- 
wickelt  ...     .    Leipzig,  1819, 8o.  pp.  55  ■\-.  F. 

Opposes  the  common  doctrine. 

3640.  Wiser,  Engel  Ulrich.  Der  Mensch  in 
der  Ewigkeit.  Nach  christlich-philosophischen 
Grundsatzen.  Als  Gegenschrift  zu  dem  AV^erke : 
Der  Mensch  des  Uerrn  . . .  Gravell  ...  . 
Wien,  1821,  So.  pp.  85.     F. 

See  the  Leipz.  Lit.-Zeit.,  1823,  II.  1145-47. 

3641.  Gravell,  Max  Carl  Friedr.  Wilh.  Briefe 
an  Emilien  Uber  die  Fortdauer  unserer  Gefiihle 
nach  dem  Tode.  Weitere  AusfUhrung  der 
friihern  Schrift  des  Verfassers :  Der  Mensch, 
auf  Veranlassung  der  Wiserschen  Schrift: 
Der  Mensch  in  der  Ewigkeit.  Leipzig,  1821, 
8o.  pp.  vi.,  327.     F. 

See  Fuhrmann,  Handb.  d.  n.  tbeol.  Lit.,  I.  678, 
679. 

8642.  Konig,  Georg  Otto  D.  Ueber  die  Hoff- 
nnng des  Wiedersehens.  EinePredigt.  Han- 
nover, 1821,  So.  (3  sh.) 

828 


3643.  GislJorne,  Thos.  Essays  on  the  Recol- 
lections which  are  to  subsist  between  Earthly 
Friends  reunited  in  the  World  to  Come;  and 
on  other  Subjects  connected  with  Religion 
...  .  London,  1822, 120.  pp.  354.  i^.— 2dEd. 
ibid.  1824,  12o.  pp.  viii.,  354.     G. 

See  Eclectic  Rev.,  N.  S.,  XIX.  217-233.  —  The  Essay 
on  the  subject  first  mentioned  occupies  pp.  1-96  only. 

3644.  Streiclier,  Carl  Augitst.  Ehrmann  und 
Waller,  Uber  die  Erinneruug  nach  dem  Tode. 

v>  Merseburg,  1823,  So.  pp.  314. 

Denies  remembrance  after  death.— Bretach.  Sec 
the  review  iu  Rohrs  Krit.  Pred.-Bibh,  VII.  119-l.i5. 
Comp.  Fuhrmann,  Handb.  d.  n.  theol.  Lit.,  I.  680, 
681,  who  praises  the  style. 

3645.  [Bergk,  Joh.  Adam].  Torn  Wiederse- 
hen uud  der  Fortdauer  unserer  Seele  nach 
dem  Tode.  Ein  Andachtsbuch  ...  .  Von 
Dr.  Heinichen.  lO*  umgearbeiteto  AuH. 
Quedlinburg,  (1828,  37,  38,  39,  40,  43,  45,  47, 
52,)  1854,  8o.  pp.  iv.,  108. 

The  first  ed.  was  entitled,  "  Werden  wir  uns  nach 
diesem  I>eben  -wiedersehen  ?"  A  Danish  translation, 
Copenhagen,  1827,  S°;— Dutch.  2=  druk,  Amst.  (1843,) 
1858,  80.  See  Fuhrmann,  Handb.  d.  n.  theol.  Lit.,  I. 
679,  680. 

3646.  Hoist,  Aug.  Friedr.  Beleuchtung  der 
Hauptgrunde  fur  den  Glauben  an  Erinneruug 
und  Wiedersehen  nach  dem  Tode.  Eisenberg, 
1828,  So.  pp.  199. 

See  Ruhr's  Krit.  Pred.-BiU.,  X.  336-343;  also 
Fuhrmann,  Handb.  d.  n.  theol.  Lit.,  I.  681,  and 
Freude,  Wegweiaer,  I.  407,  408,  who  commend  the 
work. 

3647.  Streiclier,  Carl  August.  Neue  Beitrage 
znr  Kritik  des  Glaubeus  an  RUckeriunerung 
nach  dem  Tode.  Noch  etwas  Liclit  zu  Holsfs 
Beleuchtung.  Neustadt  a.  d.  Orla,  1830,  So. 
pp.  80. 

See  Fuhrmann,  as  above. 
3647».  Liangsdorf,  Carl  Christian.  Von  der 
Reminiscenz  (RUckeriunerung)  abgeschiede- 
ner  Seelen  an  das  Erdenleben  und  vom  Wie- 
dererkennen vormaliger  Bekannten.  (In  his 
Theol.  Aihandlungen,  Mannheim,  1830,  So, 
pp.  252-262.) 

"  Valuable." — FuhrTnann. 

3648.  Meek,  Robert.  The  Mutual  Recognition 
and  Exalted  Felicity  of  Gloriflred  Saints.  ... 
London,  1830, 12o.  pp.  iv.,  126.  G.  — 4th  Ed., 
ibid.  1844,  So. 

3649.  Muston,  C.  Ralph.  Recognition  in  the 
World  to  Come;  or.  Christian  Friendship  on 
Earth  perpetuated  in  Heaven.  ...  2d  Ed. 
London,  (1830,)  1831,  12o.  pp.  viii.,  424.  D.  — 
4th  ed.,  ibid.  1«40,  12o. 

A  Dutch  translation,  Rotterdam,  3«  druk,  1835,  8o. 

3650.  Mant,  Richard,  Bp.  The  Happiness  of 
.  the  Blessed.     1833.     See  No.  3539. 

3651.  Heriunering  en  wederzien  na  den 
dood,  toegepast  op  het  leven  op  aarde.  Kam- 
pen,  K.  van  Hulst,  1834,  So,  Jl.  2.70. 

3052.  [Greenwood,  Francis  William  Pitt]. 
Recognition  of  Friends  in  Heaven,  ( Christian 
Exam,  for  May,  1835;  XVIII.  222-230.)    H. 

3653.  Menrer,  Christian  Friedr.  Die  Lehre 
von  dem  Wiedersehen  in  der  Ewigkeit,  aus 
der  Schrift  entwickelt  und  dargestellt,  in 
vier  Predigten.  . . .    Glogau,  1835,  So.  (4  sh.) 

3654.  Vidal,  Francois.  L'esperance  de  revoir. 
Sermons  sur  la  certitude  que  nous  nous  re- 
couualtrons  dans  la  vie  h.  venir.  ...  Paris, 
1837,  So.  m  sh.) 

3654».  Dorr,  Benj.  The  Recognition  of  Friends 
in  another  World.  . . .  Philadelphia,  1838, 32o 
or  640.  pp.  9(5.     Q. 

3655.  Q,nelil,  Georg.  Die  Iloffnung  des  Wie- 
dersehens. Ein  Blumonkranz  auf  theure 
Graber.     Erfurt,  1839,  lUo.  Q  gr. 

3656.  Burton,  Charles.  Lectures  on  the  Mil- 
lennium, and  the  Recognitiou  and  Intercourse 
of  Beatified  Saints.    London,  1841,  So.  7s. 


3657         SECT.  III.    F.  2.  d.  — CHRISTIAN    DOCTRINE.  — ths  beatific   vision.        3687 


3657.  JvLthgCf  Friedr.  Das  Wiedersehen  nach 
dera  Tode,  oder  was  hat  der  Mensch  nach  sei- 
nem  Tode  zii  erwarteu?  ...  Bautzen,  1842, 
160.  (4  sh.) 

3658.  Smitli,  Samuel  Francis.  Recognition  of 
Friends  in  another  World.  {Christian  Rev.  for 
March,  1S42 ;  VII.  47-73.)    H. 

3659.  Gberliard,  Fr.  Das  Ende  kommt!! 
doch  sehen  und  eriiennen  wir  uns  im  grossen 
Jenseits  wieder;  uiit  Beweisgriinden  ...  . 
Quedlinburg,  1,S43,  12o.  pp.  62. 

3660.  Zimmermianii,  Karl.  Wiedersehen! 
Vier  Betrachtuugen  ...  .  Darmstadt,  1843, 
8o.  pp  52. 

3661.  Sharp,  Daniel.  Recognition  of  Friends 
in  Heaven.  A  Discourse  ...  .  Boston,  1844, 
80.  pp.  24.  —  New  ed.,  ibid.  1857, 18o.    H. 

3662.  Coxe,  John  Redman.  Considerations  re- 
specting the  Recognition  of  Friends  in  another 
World ;  on  the  affirmed  Descent  of  Jesus  Christ 
into  Hell ;  on  Plirenology  in  Connexion  Avith 
the  Soul,  and  on  the  Existence  of  a  Soul  in 
Brutes.  ...  Philadelphia,  1845,  12o.  pp.  iv., 
89.     G. 

3662*.  Kerr,  John  J.  Future  Recognition; 
or.  The  Blessedness  of  those  "who  die  in  the 
Lord."  . . .  Philadelphia,  184T,  12o.  pp.  xvi., 
168.     G. 

3662»>.  Gjensynet  efter  Doden.  Nogle  An- 
dagtstimer  helllgede  Erindringen,  Savnet  og 
Ilaabet.  Efter  det  Tydske.  Ch?istiania,  1849, 
160.  pp.  14. 

3663.  Slieppard,  John.  Three  Essays:  The 
Re-union  and  Recognition  of  Christians  in 
the  Life  to  come;  The  Right  Love  of  Crea- 
tures and  of  the  Creator;  Christian  Conver- 
sation.    London,  1850,  sm.  8o.  pp.  248. 

Camp.  Kittos  Journ.  of  Sac.  Lit.  VI.  503-505.    2>. 

3664.  Harbaugli,  Henry.  ...  The  Heavenly 
Recognition.    1851.     See  No.  3566. 

3665.  Davies,  Edward.  The  Hope  of  the  Be- 
reaved; or.  Recognition  in  Heaven.  2d  Ed. 
Belfast,  (. . .)  1854;  18o.  Is.  6d. 

3666.  Killen,  J.  M.  Our  Friends  in  Heaven ; 
or,  The  Mutual  Recognition  of  the  Redeemed 
in  Glory  demonstrated.  . . .  Edinburgh,  1854, 
8o.  pp.  286.  — 8th  ed.,  ibid.  1861,  12o. 

3667.  The  same.    From  the  4th  Edinburgh 

Ed.  Edited  by  Rev.  D.  W.  Clark,  D.D.  Cin- 
cinnati, publ.  for  the  Methodist  Episcopal 
Church,  1859,  16o. 

Also  reprinted  by  the  Presbyterian  Board  of  Pub- 
lication, Philad.  1857.  "  The  most  thorough  work 
extant  upon  a  subject  of  deep  religious  interest." — 
Methodist  Quar.  Rev.  XXXIX.  339. 

3668.  Rosser,  L.  Recognition  in  Heaven. 
Richmond,  185«,  12°.  pp.  201. 

3669.  Heerspinlt,  J.  B.  F.  De  hope  des  we- 
derziens.  ...    Groningen,  1858,  8o.  pp.  26. 

3670.  Harris,  Thomas  L.  Sermons  , . .  preached 
in  the  Mechanics'  Institution,  David  Street, 
Manchester.  ...  No.  4.  The  Recognition  of 
Friends  in  Heaven.  ..  London,  [1859,]  16o. 
■pp.  59-79.     H. 

8671.  Perkins,  G.  W.  Light  in  Darkness; 
or  Social  Relations  in  Heaven.  ...  New  York, 
1859,  320.  pp.  32. 

3672.  Scliwerdt,  Heinr.  Trennung  und 
Wiedersehen,  oder:  Der  Glaube  an  ein  ewiges 
Lebeu.  . . .     Leipzig,  1801,  So.  pp.  183. 

d.  Efte  "J3fattfic  Ftjsion." 

3673.  Cnsa,  Nicolaus  (Krebs)  de,   Cara., 


1401-1404,    De  Visione  Dei.    (Opera,  Basil. 
1565,  fol.,  1. 181,  et  seqq.) 
3673a.  Petau  {Lat.  PetaviusS  Denis,  1044. 
De  Tisione  Dei.     (In  his  Opus  de  Theol.  Dog- 
matibus,  Tom.  I.  De  Deo,  etc.  Lib.  VII.)    H. 

3674.  Spark,  Robert.  The  Saint's  Everlasting 
Joy ;  or,  a  Treatise,  discovering  the  Presence 
of  God  to  be  the  Saint's  Fulness  of  Joy  and 
Eternal  Pleasure.    London,  1660, 12o. 

3675.  Alderete,  Bernardo  de.  ...  Commen- 
tariorum  ac  Disputationum  in  primam  Partem 
D.  Thomae,  de  Visione  et  Scientia  Dei.  Tomua 
prior.  . . .    Lugduni,  1662,  fol.  pp.  654. 

3676.  Osiander,  Joh.Adam.  DeusinLumine 
Gloria?  delineatus.    Tubings,  1666,  4o. 

3676".  Comitibus,  Petrus  de.  Tractatus  de 
Visione  beatifica.     Venetiis,  1679, 12o. 

3677.  Losclier,  Caspar.  An  Deus  in  Vita 
^Eterna  videri  possit  Oculis  Electorum  corpo- 
reis?     Witeberga;,  1689,  4".   Syr. 

3678.  Forbes  {Lat.  Forbesius  a  Corse), 
John.  Dissertatiode  AMsioneBeatifica.  (Opera, 
Amst.  1703,  fol.,  I.  i.  282-289.)    H. 

3678*.  Marin,  Juan.  Tractatus  de  Visione, 
et  Beatitudiue.  2*  Impressio  . . .  .  Matriti, 
(170T,)  1714,  120.  pp.  625. 

3679.  Heumann,  Christoph  August.  Medi- 
tatio  de  Modo  (ino  visuri  sumus  Deum  in  Vita 
iEterna.     {Acta  Erud.,  1714,  pp.  108-115.)    //. 

Also  in  his  Dissertationum  Sylloge,  Gottingae,  1743, 
etc.  8",  Tom.  1.    D. 

3680.  Bourn,  Samuel,  o/ifoZ<on.  The  Trans- 
forming Vision  of  Christ  in  the  Future  State; 
a  Sermon  on  1  John  iii.  2.     London,  1722,  So. 

3680a.  [JLafosse, ,  the  Abbe].    Prajlectiones 

theologicaj  dc  Deo  ac  divinis  Attributis.  [Pub- 
lished under  the  name  of  Honoratus  Tournely.] 
Nova  Editio,  emendata  et  . . .  aucta.  2  vol. 
Parisiis,  (1730?  40,  46,)  1751,  12o. 

See  Quajst.  4,  "  De  Dei  Visione.'     This  is  reprinted 
in  iligne's  T?ieol.  Cursua  completus,  VII.  158-227. 

3681.  Hirscb,  Joh.  Gottfr.  Das  Anschauen 
Gottes  im  ewigen  Leben;  eine  Predigt.  Bu- 
dissin,  1744,  4o. 

3682.  Meyer,  Joh.  Das  verherrlichte  Auge 
in  dein  seligen  Anschauen  Gottes,  oder  Eror- 

erung  der  Frage:  Ob  die  Auserwalilten  im 
Himmel  Gott  nach  seinem  Weseu  schauen 
werden.  Breslau,  1744  (Meusel)  or  1745 
(Georgi),  4o. 

3683.  Weismann,  Christian  Eberhard.  De 
Visione  beatifica.     Tubingai,  1746,  8o. 

3684.  Hirscb,  Joh.  Gottfr.  Schrift-  und  ver- 
nunftmassige  Gedanken  wider  Herrn  Johann 
Meyers  ...  Tractat:  Dass  die  Auserwahlten 
mit  ihren  Augen  des  Leibes  das  unmaterielle 
Wesen  Gottes  sehen  wiirden  ...  .  Dresden, 
1747,  40.  (4  sh.) 

3685.  Meyer,  Joh.  Bescheidene  Beantwor- 
tung  der  vermeinten  Widerlegung  M.  Joh. 
Gottfr.  Hirschens,  seines  Tractat:  Das  ver- 
herrlichte Auge  in  dem  Anschauen  Gottes. 
Breslau,  1747,  4o.  4  gr. 

3686.  Schubert,  Joh.  Ernst.  De  Visione  Dei, 
etc.    1759.     See  No.  2568. 

3687.  Resch,  Joh.  Jac.  Vier  heilige  Reden 
von  den  lieblichen  Wohnungen  droben  in  des 
Vaters  Hause,  nebst  einem  gedoppelten  An< 
haijgevon  dem  Anschauen  Gottes.  Marburg, 
073*1,  80.  pp.  176. 

See,  further,  various  sermons  referred  to  by 
Darling,  Cycloptedia  Bibliographica,  Subjects, 
on  Ps.  xvii.  15,  Matt.  v.  8,  1  Cor.  xiii.  12,  and  1 
John  Iii.  2. 


8688 


CLASS  IIT.  — DESTINY  OF  THE  SOUL. 


3713a 


3.  Hell. 

Note.  —  On  purgatory,  see  above.  Sect.  III.  C  4. 
Several  works  on  the  original  words  translated  "  hell" 
will  be  found  below,  under  §  4.  Compare  also  g  1, 
"  Rewards  and  Tunishments  of  the  Future  Life," 
throughout. 

3688.  Cotta,  Joli.Friedr.  Dissertatiohistorico- 
theologlca  de  Inferno  ejusque  Sede.  2  pt. 
Tubingae,  1775-7(5,  4o. 

See,  further,  No.  3264,  Wriglit,  and  the 
other  works  referred  to  under  h.  1 ;  No.  3703, 
Rusca;  3704,  Meyfart;  3734,  Swin- 
dell; 3751,  Rad;  3753,  Carle;  3756a, 
Collet;  3757,  Petau;  37§7,  Grftsse ; 
4335,  Sawyer. 


3689.  Thomas,  the  Apostle.    (3d  or  4th  cent.) 

Acta  S.  Thomae  Apostoli  ex  Codd.  Pariss.  pri- 
.  mum    edidit    et    Adnotationlbus     illustravit 
Joannes   Carolus  Tliilo  ...    .    Lipsiae,  1823, 
So.  pp.  vi.,  cxxvi.,  199.    D. 

Also  in  Tischendorfs  Acta  Apost.  Apocr.,  Lips. 
1851,  8".  pp.  190-2.34.  Capp.  52-54  contain  a  curious 
description  of  hell. 

3690.  Cyrillus  Alexandrinus,  fl.  a.d.  412. 
Oratio  de  Exitu  Animi,  ct  de  Secundo  Ad- 
ventu.  {Opera,  Lutetiae,  1638,  fol.,  Tom.  V. 
P.  II.  b.  pp.  404-416.)    H. 

"  Giaphicam  orci  Christiani  descriptionem  conti- 
net.  '—Ammon. 
3690a.  Atlianasius,  Pseudo-.  Ad  Antiochum 
de  Poenis  Infc-rni.     Gr.  and  Lat.    (In  Atha- 
nasii  Opera,  Par.  1698,  fol.,  II.  264-268.)     H. 

3691.  Ros,  Adam  de,  12th  cent.  [La  vision 
de  Saint  Paul,  or  Lhistoire  de  la  desceute  de 
St.  Pol  aux  enfers.J  (In  A.  F.  Ozanam's 
Dante,  etc.  Paris,  1840,  8o.  pp.  34.3-355.) 

See  niso  the  \hhk  de  La  Rue's  ^asais  historiquea 
surles  Bardes.  III.  139-145. 

3692.  Hoiidaiiig,  or  Houdan,  Kaoul  de, 
13th  cent.  Le  songe  [or  La  voyej  d'Eufer. 
(In  A.  Jubinal's  Mi/steres  inedits  du  quimieme 
Steele,  Pari-s,  1837,  So,  II.  384-403.)     H. 

See  the  Histoire  Lit.  de  la  France,  XVIIl.  787-792. 

3693.  Jougleiir  (Du)  qui  alia  en  Enfer,  or 
Du  Saint  Pierre  et  du  Jougleor.  13;/i  cent.  ? 
(In  Barbazan's  Fabliaux,  ed.  Meou,  1808,  8o, 
III.  282-296.)     H. 

See  the  analysis  in  Le  Grand  d'Aussy's /''aftiiaMa:, 
etc.  3«  ed.,  II.  243-250,  or  Wright's  St.  Patricks  Pur- 
gatory, pp.  47-49. 

3694.  Salut  (Le)  d'Enfer.  IZthcent.f  (In  A. 
Jubinal's  Jongleurs  et  Ti-ouveres,  Parle,  1835, 
So,  pp.  43-45.)     //. 

3695.  Tralte  des  peines  d'Enfer  et  de  Purga- 
toire.     l^aris,  I'mo-rf,  1492,  fol. 

"  Ouviage  curieux  et  .>iiiigulier.  Cest  le  premier 
qui  ait  paiu,  en  Franfois,  sur  cette  matiere."— Z>e 
JBure. 

3696.  f^xamples  how  mor tall  synno  makoth 
the  synner.s  inobedyentes  to  haue  many 
paynes  and  dolours  within  tlie  fyre  of  Hell. 
...  [London,  Eobert  Wyer,  153—  or  154—?] 
120. 

See  Dibdin's  Typ.  Antiq.  HI.  189.  190. 

3697.  Ireiiseiis,  Christoph.  Spiegel  der  Hollen 
undder  Yerdamniten.   Ursel,  158S,4o.  (61  sh.) 

3698.  Coclielet,  Anastase.  Calvin!  Infernus 
adversus  Jo.  Polyandrum.  Antverpiai,  IHOS, 
8o.  pp.  192.  ^  o  ; 

3699.  Polyaiider  a  Kerkliove,  Jo^^^'^-i^e- 
sponsio  ad  Anastasii  Cocheletii  Carik^jlitfe 
Sophisniata  sub  hoc  Titulo,  Calviui  Infernus 
...    .    Dordrechti,  1010,  So. 

3700.  Coclielet,  Anasta.se.  Ccemeterium  Cal- 
viui Inferni  et  aliarum  ejusdeiu  Inipietatum 
...  [in  answer  to  J.  PolyaudcrJ.  Autverpia', 
IG12,  80.  pp.  789. 

830 


3701.  Grcen-w^ood,  Henry,  about  1614. 
Works.     13th  Ed.     London,  1650,  12o. 

"A  treatise  on  the  great  day  of  judgement,"  pp.  1- 
82;  •'Tormenting  Tophct,  or  a  terrible  description 
of  hell ;'   on  Is.  xxx.  33.  pp.  230-326. 

3702.  Home,  Robert.  Certaine  Sermons,  of 
the  Rich  Man  and  Lazarus  ...  ,  London, 
1619,  40. 

3703.  Rusca,  Antonio.  ...  De  Inferno,  et 
Statu  Da'uionum  ante  Mundi  Exitium,  Libri 
quinque.  In  quibus  Tartarea  Cavitas,  parata 
ibi  Crucianientorum  Genera,  Ethnicortim 
etiam  de  his  Opiniones,  Dfemonuuiq:  Conditio 
usq;  ad  magnum  Judicii  Diem,  varia  Erudi- 
tione  describuntur.  ...  Mediolani,  1()21,  4o. 
ff.  16,  pp.  574,  ff.  7.    A. 

Wiih  ten  engravings  of  Hell.  Purgatory,  and  Limho. 
—  "  Tres  curieux  et  fort  recherchfe.'  —  7>e  Bure.  For 
an  account  of  ttie  work,  see  Wright's  St.  Patrick's 
Purgatory,  pp.  100,  101. 

3704.  Meyfart,  Joh.  Matth.  Das  hollische 
Sodonia  . . .  aus  den  innbriinstigsten  Coutem- 
plationen,  .sowchl  alt  als  neuer,  doch  gelehrter 
Vaterund  Manner  beschrieben.  Coburg,  1029, 
So.  — Also  Ntirnberg,  1630, 1640,  1661,  1671,  8". 
(48  sh.) 

3705.  Drexelliis,  Ilieremias.  Infernus  Dam- 
natorum  Career  et  Rogus  .rEternitatis  Pars  II. 
...  .  Editio  tertia.  Monachii,  1031, 24o.  pp. 
491. 

"Avec  neuf  figures  reprfesentant  d'une  manidre 
Bssez  singulidro  les  supplicesdes  damn^s."-  Niceron. 
Kumerous  edilion.s.  A  Dutch  translation,  by  F.  >le 
Smidt.  Antwerpen,  lfi33,  48":  by  J.  Hillegeer.  "  De 
ongelukkige  eeuwiglieid,"  Gand.  1859,  120,  pp.  176. 
with  engravings;  French.  "Tableau  de  la  justice 
divine."  etc.  by  A.  Girard,  Paris.  1636,120,  a^j  other 
editions;  bv  J.  B.  S.  Coloninie.  •  L  6ternlt6  malheu- 
reuse,"  e<c."  Paris.  1788  12";  Polish,  Krakow,  1640, 
40 ;  Italian,  by  L.  Florl,  Roma.  1641,  and  1691,  U°. 

3706.  Hortigas,  or  Ortigas,  Manuel. 
Llama  eterna.  ...     Zaragoza,  1041,  4o. 

3707.  Albreclit,  Georg.  Vai  nobis:  Ach  und 
"Well,  das  i.-st,  von  der  ewigen  Ilollen-Pein 
neuu  und  dreysslg  Predigteu.    Ulm,  [1048?] 

1668,  40.  (102  sh.) 

3708.  Miirscliel,  Israel.  Vespera,  oder  Vor- 
schmack  dess  ewigen  Todes.  Frankfurt,  1050, 
80.  (15  sh.) 

3709.  Stauilmrst,  or  Stanyliurst,  Gui- 
lielmus.  Regio  Mortis  sive  Domus  infelicis 
.a^ternitatis.  Autverpire,  1052,  V2o.—  WWi 
the  title:  —  Terribilium  omnium  terribili.s.si- 
mum  sive  Inferorum  Ergastulum.  Editio 
tertia  et  auction  Antverpiae,  1055,  I60.  pj). 
50.     With  cuts. 

3710.  Buuyan,  John.  Sighs  from  Hell,  or 
the  Groans  of  a  Damned  Soul.  [On  Luke 
xvi.  19-31,]    London,  1058. 

Nine  editions  published  during  the  author's  life- 
time. A  Dutch  translation,  2e  druk,  Xijkcrk,  1860, 
sm.  80. 

3711.  Braiidls,  Christoph.  Gehennologia, 
das  ist,  sieben  IloUenpredigten  [on  Matt.  xxv. 
41]  ...  .  Frankfurt  am  Main,  1004,  4o.— 
Also  Schmalkaldeu,  1668,  4o,  and  Frankfurt, 

1669,  40.  (71  sh.) 

3712.  Manul,  Giov.  Battista.  La  prigione 
eterna  dell'  Inferno.  Venezia,  1009,  1688. 
120, 

3713. Ewige  H611en-Pein  in  Figuren  fiir- 

gestellet  ...     .     Nurnberg,  1677,  1683,  12o. 

371oa.  Stockeu,  Christian  von.  Animae 
damnatie  Lamenta  et  Tormenta  (der  Ver- 
damniten  Seeleu  Klag  und  Plag,)  Rythmis 
uon  inconcinnis  ah  Anonymo  Autore  ...  ex- 
pressa.  Subjuuguntur  Kythmi  de  extrenio 
Judicio  et  Mysterio  Trinitatis.  Omnia  a 
Stockenio  emendata,  ad  Orthodoxiam  rcfor- 
mata,  eodem  Rythmi  Genere  in  Linguam 
traiislata  Germanicam,  et  variis  Yeteruni  ac 
Recentiorum  Seutentiis,  ad  Margiuem,  illus- 


3714 


SECT.  III.    F.  3.  — CHRISTIAN  DOCTRINE.  —  ^£iz. 


p740 


trata.    LatinoGermanice.     Hamburgi,  1660, 

40. 

The  first  poem  is  the  "  Dialogus  inter  Corpus  et 
Animam"  described  No.  3279.  The  German  version 
is  praised,  and  the  notes  are  said  to  be  learned.  See 
MoUer's  Cimbria  Literata,  I.  659. 

3714.  Bridoul,  Tonssaint.  L'enfer  ferm6  par 
la  consideration  des  peines  des  damn^s  ...  . 
Lille,  1671,  120. 

3715.  Knopf,  Job.  Tbeatrum  infernale,  oder 
holliscber  Schauplatz  ...  .  Prankfurt,  1673, 
4o.  (152  sh.) 

3716.  Ernesti,  Jac.  Daniel.  Erscbreckter 
Felix :  die  bewegliche  Ablebnung  der  ewigen 
und  unendlicben  HoUenpein  alien  Gottlosen 
zum  Scbrecken  ...     .     Altenburg,  1674,  So. 

•3717.  Schottel,  Justus  Georg.  Grausanie 
Bescbreibung  und  Vorstellung  der  Hcille  und 
hoUiscben  Quaal.  Braunschweig,  1676,  So. 
(24  sb.) 

3718.  Scli-»veltzer,  Job.  De  Essentia  Pras- 
destinationis,  de  Poena  Damnatorum  et  de 
Purgatorio.    Colonise,  1681,  So.  8  gr. 

3719.  Feclit,  Job.  Consideratio  Status  Dam- 
natorum, quod  Actiones  ipsorum,  inprimis 
malas,  concernit.  Spirae,  1683,  4o.  —  Also 
Rostocbii,  1708,  1727,  So.  (24  sh.) 

See  Acta  Erud.,  1685,  pp.  179-183.    H. 

3720.  Griel>nier,  or  Gribner,  Daniel.  Be- 
trachtung  des  andern  und  ewigen  Todes, 
darinnen  nach  Anleitung  XXIY.  bibliscber 
Spriiche  sowohl  die  auBfiibrliche  Hollen- 
Beschreibung,  als  auch  die  kliigliche  Hollen- 
Entfliehung  . . .  fUrgestellet  wird.  Leipzig, 
1683,  So.  — Also  1689,  8o.  (56  sh.) 

3721.  Baier,  Job.  Wilb.,  the  elder.  De  Prae- 
gustu  aeternae  Damnationis.  Jenae,  1684, 
Jo.  4,gr. 

Z12fl.  Francisci,  Erasmus.  Das  unfeblbare 
Web  der  Ewigkeit  flir  die  Veracbter  der 
Gnadenzeit.  Nurnberg,  1687,  So.  (77^  sh.)  — 
Ibid.  1691,  So. 
3722*.  Cicogna,  Michele.  Prigione  eterna 
deir  Inferno,  in  figure  ed  esempii  rappresen- 
tata  ...     .    Bologna,  1687,  12°. 

"  With  engravings,  horrible  as  they  are  rude,  of 
hell  torments." 

3723.  [Pinamontl,  Giov.  Pietro].  L'Inferno 
aperto  al  Cristiano  perche  non  v'entri  ...  . 
Bologna,  1688,  12o.  pp.  86.  — Novara,  1842, 
18o.  pp.  64. 

Numerous  editions.  A  Latin  translation,  Monachii, 
1706,  40;  English,  "Hell  opened  to  Christians,"  etc. 
1715,  120  ;  French,  by  P.  J.  Douay,  Paris,  1857,  32o. 
Also  translated  ixwo  Spanish,  Portuguese,  and  Ger- 
man.    Comp.  No.  4272. 

3724.  Pasquin.  The  Visions  of  Pasquin;  or 
a  Character  of  the  Roman  Court,  Relig\pn 
and  Practices  ...;  also  an  Exact  Description 
of  Purgatory  and  Ilell ;  in  a  Dialogue  between 
Pasquin  and  Marforio;  translated  out  of 
Italian.     London,  1689,  4o. 

Compare  Nos.  3308-3311. 

3725.  Fertsclx,  Joh.Geovg,  the  elder.  Disser- 
tatio  prtelim.  in  Scriptum  Anonymi  [Sam. 
Richardson?],  ex  Anglia,  ut  dicitur,  Ger- 
manice  redditum,  cui  Titulus:  Abbandlung 
von  der  Hollen.  Norimbergae,  1698,  4o.  (7^ 
8h.) 

See  No.  3784. 

3726.  Sonntag,  Christoph.  De  Igne  Inferni 
proprio  non  metaphopico,  ex  Dicto  Classico 
Mat.  XXV.  41.  [Reap.  J.  Steinhauser.]  Al- 
torfii,  1700,40.  3gr. 

3727.  Wyn,  Elis,  fl.  a.d.  1700.  The  Sleeping 
Bard;  or  Visions  of  the  World,  Death,  and 
Hell.  Translated  fron}  the  Cambrian  British 
by  George  Borrow  ...  .  London,  1860,  So. 
pp.  vii.,  128  +. 

.See  Quarterly  Beo.  for  Jan.  1861 :  CIX.  56-63. 


3728.  Beysclilag,  Georg.  Wilb.  ...  Theses 
theologica,'  de  Morte  jEterna  . . .  Praeside  . . . 
Jobanne  Joachimo  Zentgravio  ...  .  Argen- 
torati,  1702,  4o.  pp.  12.    H. 

3729.  Feuerlein,  Job.  Conr.  Novissimorum 
novissima:  Predigten  von  der  Hollen  Ewig- 
keit.    Niirnberg,  1702,  4o.  (202  sb.) 

3730.  Meditations  of  a  Divine  Soul:  or, 
The  Christian's  Guide  ...  ,  Also,  Argu- 
ments to  prove.  There  is  no  Material  Fire 
in  Hell  ...    .    London,  1703,  So.     U. 

3731.  Pocker,  Wilhelm.  Die  mit  Betrach- 
tungen  eroffnete  HoUe.  Sultzbacb,  1707, 12o. 
(24  sh.) 

3732.  Sonntag,  Christoph.  De  Pice  et  Sul- 
phure  Inferni  aliisque  hue  attinentibus  mate- 
riis,  ex  Ps.  xi.  6.  Apoc.  xx.  14,  15.  Altorfii, 
1708,  40.  4  gr. 

3733.  Moody,  or  Moodey,  Sam.  The  Dole- 
ful State  of  the  Damned :  Substance  of  several 
Sermons  preached  at  York  [Maine].  Boston, 
1710,  ICO. 

3734.  S-VFinden,  Tobias.  An  Enquiry  into 
the  Nature  and  Place  of  Hell.  Shewing  I. 
The  Reasonableness  of  a  Future  State.  II. 
The  Punishments  of  the  next  Life.  III.  The 
several  Opinions  concerning  the  Place  of  Hell. 
IV.  That  the  Fire  of  Hell  is  not  metaphorical, 
but  real.  V.  The  Improbability  of  that  Fire's 
being  in,  or  about  the  Center  of  the  Earth. 
VI.  The  Probability  of  the  Sun's  being  the 
Local  Hell  ...  .  The  2d  Ed.  With  a  Sup- 
plement, wherein  the  Notions  of  Abp.  Tillot- 
son.  Dr.  Lupton,  and  Others,  as  to  the  Eter- 
nity of  Hell  Torments,  are  impartially  repre- 
sented. . . .  London,  (1714,  So,  pp.  292  +,  H.) 
1727,  So.  pp.  (16),  472,  (7).     MHS. 

Pp.  365-458  of  the  Suppl.  contain  Le  Clerc's  Defence 
of  Abp.  Tillotson's  famous  sermon,  translated  from 
the  Bibl.  choisie,  VIT.  292-360.— A  French  translation, 
by  J.  Bion,  Amst.  1728,  80,  and  Leide,  1733,  8";  Ger- 
man, by  J.  H.  Liebers,  Leipz.  1728,  8o,  also  1731, 
1738,  and  Dessau,  1755. 

3735.  Otto,  Otto'Friedr.  . . .  Sententiam  anony- 
mi cujusdam  Angli  [Tob.  Swinden]  de  Sede 
Inferni  in  Sole  quaerenda,  Praeside  Dr.  Joh. 
Gasparo  Haferung  ...  refutabit ...  .  Vitem- 
bergae.  1716,  4o.  pp.  24. 

See  Journal  des  S^avans,  July  19,  1717,  pp.  457- 
462. 
3735*.  licwis,   John.      The  Nature  of  Hell. 
1720.     See  No.  3857. 

3736.  Faria  Barreiros,  Antonio  de.  Gri- 
tos  do  Inferno  para  despertar  ao  mundo. 
Lisboa,  1721,  So. 

3736».  Wiggles-wortli,  Edward.  A  Dis- 
course concerning  the  Punishment  of  the 
Wicked  in  a  Future  State.  Delivered  ...  in 
Boston,  April  24th.  1729.  Boston,  1729,  So. 
pp.  19.     H. 

3737.  Edwards,  Jonathan,  the  elder,  1703- 
1758.     On  the  Punishment  of  the  Wicked. 

See  Serm.  I.X-XV.  in  Vol.  IV.  of  his  Works,  New 
York  ed  ,  pp.  226-321.  Serm.  XIII.,  "The  End  of 
the  Wicked  contemplated  by  the  Righteous,"  is  par- 
ticularly devoted  to  the  illustration  of  the  doctrine, 
that  "  the  sight  of  hell-torments  will  exalt  the  happi- 
ness of  the  saints  forever." 

3738.  Saurin,  Jacques.  Sermon  sur  les  tour- 
mens  de  I'Enfer.  (In  his  Sermons  sur  divers 
textes,  etc.  Tome  II.  La  Haye,  (1730,)  1749,  So. 
pp.  224-277.)     H. 

An  abridged  translation  in  No.  277  of  the  Tracts  of 
the  Amer.  Tract  Society,  New  York. 

3739.  lioring,  Israel.  Serious  Thoughts  on 
the  Miseries  of  Hell.  A  Sermon  preached  at 
Sudbury  . . .  Feb.  20. 173^.  . . .  Boston,  N.E., 
1732,  sm.  So.  pp.  30.    H. 

3740.  Miiller,  Adam  Lebrecht.  Gradns  Dam- 
nationis aeternae,  das  ist,  Deutlicbe  Unter- 
sucbung  der  Stuffen  der  ewigen  Verdammniss, 
Jena,  1735,  8o. 

831 


3740a 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


3761 


3740a.  Doctrine  (The)  of  Hell-Torments,  etc. 
1738.     See  No.  3912. 

3741.  Balestrlerl,  Ortensio.  L'Inferno  pro- 
posto  a  considerarsi  per  ciascun  giorno  del 
mese.     Firenze,  1740,  12o. 

3741a.  Probst,  Udalricus.  Heylsame  Gedan- 
cken  von  dem  Gericht  und  der  Hijlle  ...  . 
Augsptirg,  1754,  8o.  pp.  626  +, 

3742.  f^lo§^e  de  I'Enfer.  Ouvrage  critique, 
historiqne,  et  moral,  2  torn.  La  Haye,  1759, 
120. 

Ascribed  to  a  certain  M.  B6nard. — Barhier. 

3743.  Tiie  Praise  of  Hell :  or,  A  Discovery 

of  the  Infernal  World.  Describing  the  Ad- 
vantages of  the  Place,  M'ith  Regard  to  its 
Situation,  Antiquity,  and  Duration.  With  a 
Particular  Account  of  its  Inhabitants,  their 
Dresses,  Customs,  Manners,  Occupations  and 
Diversions.  . . .  Translated  from  the  French. 
. . .  London,  n.d.  [17  . .],  120.  pp.  xiv.,  vii., 
232.     U. 

3744.  [liiomin, ].    Preservatif  contre  les 

opinions  erronees  qui  se  repandent  au  sujet 
des  peines  de  la  vie  h.  venir.  Heidelberg, 
17«0,  120. 

3745.  Patiizzi,  Giovanni  Vincenzo.  De  Sede 
Inferni  in  Terris  quaerenda  Dissertatio,  ad 
Complepientum  Operis  de  futuro  Impiornm 
Statu,  tributa  in  Partes  tres  ...  .  Venetiis, 
17«53,  40.  pp.  270. 

"  iMaintains  that  it  is  in  the  heart  of  the  earth." — 
Bretsch.  See  Ernesti's  Neue  Theol.  BiU.,  1763,  IV. 
712-724.     (H.)     Comp.  No.  3915. 

3746.  [Beckford,  William].  Les  caprices  et 
les  malheurs  du  calife  Vathek  ...    .    Paris, 

178«,  180, 

For  other  editions  see  Qu6rard.  An  English  trans- 
lation, with  notes,  Lond.  1786,  sra.  8".  Other  editions, 
ibid.  1809,  15,  32,  36,  43,  49,  53,  56;  Philad.  1816,  34, 
54.  Though  not  strictly  belonging  to  this  class,  the 
work  is  noticed  here  for  its  powerful  description  of 
the  Hall  of  Eblis  and  the  punishment  of  the  wicked. 

3747.  Tessler  de    Sainte-Marie,  . 

Discours  sur  I'enfer.  . . ,  Amsterdam,  1788, 
120. 

3748.  Campbell,  Geo.  'ASt;?  and  ^eevi'a. 
(Prelim.  Diss.  VI.  Part  II.  in  his  Four  Gospels, 
translated,  etc.  Lond.  1789,  4o,  I.  206-241.)   H. 

3749.  Emery,  Jacques  Andre,  1732-1811. 
Eclaircissement  sur  la  mitigation  des  peines 
de  I'enfer. 

Published    anonymously,   with   his    "  Pensfies  de 

Leibnitz,"  etc.  2  vol.  Paris,  1804,  8o,  but  soon  after 

suppressed  by  the  author,  so  that  the  original  edition 

is  very  rare.    It  has,  however,  been  reprinted  as  an 

appendix  to  the  Abb6   Carle's  work,    •' Du    dogma 

catholique  sur  I'enfer,"  Paris,  1842,  8o.     See  below, 

Kos.  3750,  3753. 

3749a.  Dialogue  et  entretien  d'un  solitaire  et 

d'une  ame  damnee  sur  les  verites  effrayantes 

de  I'eternite   malheureuse   et   de    ses    tour- 

ments.    [By  Father  G.  M.  C]     Nantes,  1808, 

120.   pp.  41.  — Ibid.  1827,  120 ;  Rennes,  1839, 

120. 

3750.  Jarry,  Pierre  Francois  Th6ophile.  Exa- 
men  d'une  Dissertation  [by  J.  A.  £meryj 
sur  la  mitigation  des  peines  des  damnes. 
Leipzig,  1810,  So. 

3751.  Rad  (Das)  der  ewigen  Hbllenqual.  (In 
the  Curiositdten  der  physisch-literarisch-artis- 
tisch-historischen    Vor-  und  Mitwelt,  Bd.  VI. 

■     St.  2.    [Weimar,  1817,  80.]) 

"Describing  the  conceptions  prevailing  at  different 
periods  respecting  the  torments  of  hell."— ^retscA. 

3751a.  Balfour,  Walter.  An  Inquiry,  etc. 
1824.     See  No.  4174. 

3752.  Ackley,  Alvan.  Hell  a  Place  of  Future 
Punishment.  Being  the  Substance  of  Three 
Sermons  delivered  to  the  Baptist  Congrega- 
tion, Davenport,  Long  Island,  Dec.  29,  1839 
...    .    New-London,  1840,  8o.  pp.  22.     U. 

832 


3753.  Carle,  P.  J.,  the  Able.  Du  dogme  catho- 
lique sur  I'enfer ;  suivi  de  la  dissertation  de 
M.  Emery  ...  sur  la  mitigation  des  peines 
des  damnes.     Paris,  1842,  8°.  (31  sh.)  7  fr. 

3754.  Angels'  Lament  (The)  over  Lost  Souls, 
[A  Poem.]  {New  Englander  for  April,  1843: 
1.276-278.)    H.  i-     .  , 

3755.  [Rogers,  George].  Adventures  of  Elder 
Triptolemus  Tub;  comprising  Important  and 
Startling  Disclosures  concerning  Hell;  its 
Magnitude,  Morals,  Employments,  Climate, 
&c.  ...  To  ■which  is  added.  The  Old  Man  of 
the  Hill-Side.  Boston,  1856  [cop.  1846],  18<>. 
pp.197.    H. 

3755a.  Ariza,  Juan  de.  Un  viaje  al  infierno. 
4  tom.     Madrid,  1848,  8o. 

3755''.  Weaver,  George  S.    Lectures  on  the 
Future  Life  and  State,  or  the  Bible  View  of 
Hell.  . . .    Madison,  la.,  1852, 16o.  pp.  84. 
Universalist. 

3756.  Killen,  J,  M,  Our  Friends  in  Hell. 
Or,  Fellowship  among  the  Lost,  ...  Edin- 
burgh, 185—?  large  32°.   Id. 

A  counterpart  to  "  Our  Friends  in  Heaven,"  by  the 
same  author, 

3756a.  Collet,  Augusta,  L'enfer,  ,,,  Paris, 
18(51, 180.  pp.  344. 

The  author  is  an  unbeliever. 
37561J.  lilvermore,  D.  P.  Bible  Doctrine  of 
Hell,  or,  A  Brief  Examination  of  the  Four 
Original  Words,  Sheol,  Hades,  Gehenna,  & 
Tartarus,  rendered  Hell  in  the  Scriptures. 
Chicago,  [I8«l  ?]  320.  pp.  go.  H. 
Universalist. 

37560.  Brownson,  Orestes  Augustus.  The 
Punishment  of  the  Reprobate.  {Brownson's 
Quar.  Rev.  for  Jan.  1S«2,  pp.  85-113.)  H. 
Compare  the  same  Review  for  July,  1861,  pp.  299 
(whare  Gioberti  is  quoted),  371,  372,  and  for  Oct.  1861, 
especially  pp.  419-422.  432-450.  The  present  article 
contains  letters  from  two  of  the  author's  Catholic 
friends  in  opposition  to  his  views,  with  replies.  In 
the  October  number  of  his  Review  (p.  435)  Brownson 
asks:  —  "  1.  Are  the  wicked  everlastingly  punished 
because  they  are  everlastingly  sinning?  2.  Is  their 
punishment  vindictive  or  simply  expiative  ?  3.  Does 
it  necessarily  include  any  more  than  Is  implied  in  the 
loss  of  heaven  or  supernatural  good?  4.  Does  it 
necessarily  . . .  exclude  the  reprobate  from  all  di- 
minution of  their  sufferings  under  the  expiation  eter- 
nally going  on,  or  from  gradually  attaining  to  that 
degree  of  imperfect  good  foreshadowed  in  what  theo- 
logians call  the  state  of  pure  nature  ?"  —  and  says, 
"  We  know  nothing  in  the  deBnitions  of  the  Church 
that  forbids  us  to  hold  the  milder  view  indicated  iu 
these  questions." 

4.  Duration  of  Future  Punishment, 

Note.  —  Compare  the  preceding  section;   also  Class 
III,  Sect.  III.  A.  1,  E.  and  F.  1, 

3757.  Petau  {Lat.  Petavius),  Denys. 

On  the  opinions  of  the  Fathers  concerning  the 
nature  and  eternity  of  hell  torments,  sec  his  Theol. 
Dogm.  de  Angelis,  Lib.  III.  cc.  5-8,  in  Tom.  III.  pp. 
103-116  of  his  Opus  de  TlUol.  Dogm.,  Antwerp,  (1644, 
etc.)  1700,  fol.     E. 

3758.  Scliulze,  C.  A.  De  crebriori  aTro/cara- 
(TTacreius  in  Opinionibus  Hominum  anoKara- 
cTTcto-ei,  maxime  recentissima.  Berolini,  1751, 
4o.  2gr. 

3759.  Dietelmair,  Joh.  Augustin.  Comment! 
fanatici  de  Kervm  Omnivm  anoKaTaa-Tacrei 
Historia  antiqvior  ...  .  Altorfii,  1769,  8o. 
pp.  280.     U. 

"  Very  valuable."— -Bretecft. 

3760.  Cotta,  Joh.  Friedr.  Historia  succincta 
Dogmatis  de  Poenarum  infernalium  Dura- 
tione.    Tubingae,  1774,  4". 

3761.  Thiess,  Joh.  Otto.  Ueberdiebiblische 
und  kirchliche  Lehrmeinung  von  der  Ewig- 
keit  der  HoUenstrafen.  Hamburg,  1791,  8*. 
pp.  55. 


3762        SECT.  III.    F.  4.  — CHRISTIAN  DOCTRINE.  — z)i7K^270*  o^piOT2S^ifj.vr.        3788 


3762.  Bro-wn,  Thomas.  A  History  of  the 
Origin  and  Progress  of  the  Do^-triue  of  Uni- 
versal Salvation.  Also,  the  Final  Reconcilia- 
tion of  all  Men  to  Holiness  and  Happiness 
fully  and  clearly  proved  from  Scripture, 
Reason  and  Common  Sense.  ...  By  Thomas 
Brown,  M.E.  Author  of  the  History  of  the 
Shakers  . . .  and  History  of  the  Jews.  Al- 
bany, 1826, 120.  pp.  416.     B. 

3763.  Ballon,  Hosea,  2d.  The  Ancient  His- 
tory of  Universalism :  from  the  Time  of  the 
Apostles,  to  its  Condemnation  in  the  Fifth 
General  Council,  A.D.  553.  With  an  Appen- 
dix, tracing  the  Doctrine  down  to  the  Era  of 
the  Reformation.  . . .  Boston,  1829,  12o.  pp. 
326.    H. 

3764.  The  sajne.  2d  Ed.,  revised.  Provi- 
dence, 1842, 12o.  pp.  310. 

3765.  Wliittemore,  Thomas.  The  Modern 
History  of  Universalism,  from  the  Era  of  the 
Reformation  to  the  Present  Time.  .  • .  Bos- 
ton, 1830,  120.  pp.  458  +.     H. 

See  an  article  (br  James  Walker)  in  the  Christian 
Exam,  for  May,  1830 ;  Vill.  220-262.     H. 

3766.  The  Modern  History  of  Universalism 

...     .    [A    new    edition,    greatly    enlarged.] 
Vol.  I.     Boston,  1860,  12°.  pp.  408. 

For  the  history  of  Universalism  in  this  country,  see 
also  Whittemore's  Lives  of  Walter  Balfour  (Boston, 
1852,  320),  of  jjo-ea  Ballou  (4  vol.  ibid.  1854-55,  12o), 
and  his  Autobiography  {ibid.  1859,  12o). 

3767.  Grasse,  Joh.  Geo.  Theodor.  Bibliotheca 
magica  et  pneumatica.  . . .  Leipzig,  1843,  8°. 
pp.  iv.,  175.     H. 

On  the  "  Lehre  von  der  Holla  nnd  ihren  Strafen," 
see  pp.  12, 13,  and  146-148. 

3768.  Smitli,  S.  R.  Universalism  the  Doctrine 
of  the  Primitive  Christian  Church;  a  Dis- 
course ...     .     Albany,  1843,  8o.  pp.  20. 

3769.  Sa-wyer,  Thomas  Jefferson. 

A  series  of  "Contributions  to  the  History  of  Uni- 
versalism" by  Dr.  Sawyer,  published  in  the  Chrintian 
Ambassador,  New  York,  185—,  is  referred  to  by  Dr. 
Whiltemore  as  valuable. 

3770.  Tliayer,  Thomas  Baldwin.  The  Origin 
and  History  of  the  Doctrine  of  Endless  Punish- 
ment. . . .  Stereotype  Edition.  Boston,  1856, 
120  or  ISO.  pp.  251. 

Traces  the  doctrine  to  a  heathen  source. 

3771.  Pitrat,  John  Claudius.  Pagan  Origin 
of  Partialist  Doctrines.  . . ,  Cincinnati,  1857, 
120.  pp.  246. 

See,  further,  for  the  history  of  opinions  on 
this  subject,  No.  .".816.  Petersen;  3839, 
Wliite  ;  3917,  IVlilston  ;  3945.  Patnz- 
zl ;  4  '.35,  Sawyer  5  4429,  Hudson  j  4484, 
Universalismus. 


3772.  Orig^enes,  fl.  a.d.  230.     See  No.  2012. 

3773.  Scotns  Erigena,  Johannes,  fl.  a.d. 
858.     See  No.  2017. 

3774.  Zorzl,  Francesco  Giorgio  (Lat.  Francis- 
cus  Georgins).  De  Harmonia  Mundi  totius 
Cantica  tria.     Parisiis,  1544. 

Maintains  the  doctrine  of  universal  restoration. 
See  J.  W.  Petersen's  Mvo-Tijptov  anoicaTaa-Tafftms, 
etc.  Tom.  I.  Gesprach,  etc.  I.  81-83. 

3775.  Piicci,  Francesco.  De  Christi  Servatoris 
Efficacitate  in  omnibus  et  singulis  Hominibus, 
quatenus  Homines  sunt,  Assertio  catholica. 
Goudae,  1592,  80.  (7  sh.)    BL. 

See  Bayle,  art.  Puccius. 

3776.  Reenpito,  Giullo  Cesare?  Sacrarium 
de  stupenda  horrendaque  Suppliciorura  apud 
Inferos  jEternitate :  itemque  Sacrarium  for- 
midabile  de  Multitudine  Reproborum  et  Elec- 
torum  Paucitate.     Coloniae,  1620, 12o. 

This  work  is  ascribed  to  Recupito  by  Rotermund, 
in  his  Fortsetzung  zu  Jocher's  allgem.  Gelehrten- 
Lexiko,  though  not  mentioned  by  Backer  under  his 
name.  It  «eems  to  have  t>een  publ.  anonymously; 
eee  Lipenins,  Bibl.  Reali*  Theol.,  II.  9& 


3777.  Soner,  or  Sonner,  Ernest.    DemoD- 

stratio  theologica  et  philosophica,  quod  aeter- 
na  Impiorum  Supplicia  non  arguant  Dei  Jus- 
titiam,  sed  Injustitiam.  (In  "  Fausti  et  Laelii 
Socini,  item  Ernesti  Sonneri  Tractatus  aliquot 
theologici,"  etc.  Eleutheropoli  [Amsterdam  ?1, 
1654,  120,  pp.  36-69.)     BL. 

A  Dutch  translation  was  pnbl.  in  1631.    For  an 

account  of  the  work,  with  extracts,  see  Bock's  Hist. 

Antitrin.  I.  ii.  894-fc99.    See  also  Walch.  Bibl.  TheoU 

I.  2&S,  299. 

3778.  "WinstaiiileyjGerrard  or  Jerrard.  The 
New"  Law  of  Righteousnes  budding  forth,  in 
restoring  the  Whole  Creation  from  the  Bond- 
age of  the  Curse.  . . .  London,  1649,  sm.  8«. 
pp.  (12),  120. 

3779.  Several  Pieces  gathered    into    one 

Volume :  set  forth  in  Fiye  Books :  viz.  I.  The 
Breaking  of  the  Day  of  God,  or  Prophesies 
fulfilled.  II.  The  Mystery  of  God  concerning 
the  Whole  Creation  Mankind.  III.  The  Saints 
Paradise  ...  .  IV.  Truth  lifting  up  its  Head 
above  Scandals.  V.  The  New  Law  of  Right- 
eousnesse.  London,  1649,  sm.  80.  pp.  138  -f-, 
60  -[-,  85  -h,  64  -f ,  120  -}-.     U. 

3780.  Fire  in  the  Bush.    The  Spirit  bvrn- 

ing,  not  consuming,  but  purging  Mankinde. 
. . .     London,  1650,  sm.  80.  pp.  (14),  77. 

3781.  Melsner,  Joh.  Dissertatio  de  Resur- 
rectione  Impiorum.  [^Resp.  Christ.  Omuth.] 
Vitebergae,  1652,  4o. 

3782.  Coppin,  Richard.  The  Glorious  Mys- 
terie  of  Divine  Teachings  between  God  Christ 
and  the  Saints.  The  First  Part.  ||  Anti- 
christ in  Man  opposeth  Emmanvel,  or,  God  in 
vs  ...  .  The  Second  Part.  ...  ||  The  Ad- 
vancement of  All  Things  in  Christ,  and  of 
Christ  in  All  Things.  . . .  The  Third  Part.  . . . 
3pt.    London,  [165— ?],  40.  ' 

3783.  The  Advancement  of  All  Things  in 

Christ,  and  of  Christ  in  All  Thinsrs.  . . .  The 
2d  Ed.  ...    London,  [1763,j  80.  pp.  71.     U. 

See  No.  3984. 

3783».  A  Blow  at  the  Serpent ;  or  a  Gentle 

Answer  from  Maidstone  Prison  to  appease 

Wrath  ...     .    London :  printed  in  the  Year 

1656.     Reprinted  ...  1764,  80.  pp.  120,  16.    U. 

Also  with  the  heading :—"  Truth's  Triumph  ... 

in  several    Disputes   holden    at   ...    Rochester  . . . 

between  several  Ministers  and  Richard  Coppin  ...    ." 

—  On  universal  salvation. 

3784.  [Ricliardson,  Samuel].  Of  the  Tor- 
ments of  Hell:  the  Foundation  and  Pillars 
thereof  discover'd,  search'd,  shaken,  and  re- 
mov'd.  With  Infallible  Proofs,  that  there  is 
not  to  be  a  Punishment  after  this  Life,  for 
any  to  endure,  that  shall  never  end.  London, 
(1st  ed.,  N.D.)  1658,  80. 

Reprinted  in  The  Phenix,  U.  427-475,  Lond.  1708, 
80.     {B.)     See  also  Nos.  3989,  4160,  4227. 

3785.  Cliewney,  Nicholas.  Hell,  with  the 
Everlasting  Torments  thereof  asserted.  1. 
Quod  sit,  that  there  is  such  a  Place.  2.  Quid 
sit,  What  this  Place  is.  3.  Ubi  sit.  Where  it 
is.     London,  1660,  80. 

3786.  Denis,  A.  Mternss  Lacrymae,  sive 
Anima  dainnata  sero  pcenitens  apud  Inferos. 
Duaci,  1664,  ISo. 

3787.  Serarlns,  Petrus.  Liber  quartus  Psal- 
morum,  in  quo  grande  illud  de  Redemptione 
totius  Adami,  Rerumque  Omnium  ejus  Gratia 
Restitutione  Mysterium,  hactenus  Mundo  ab- 
Bconditum,  graphice  describitur  ...  .  Am- 
sterodami,  1668. 

See  J.  W.  Petersen's  Mva-rripiov  aKOKarao-TaatuiS, 
etc.  Tom.  1.,  Vorrede,  §  5. 

3788.  Barrow,  Isaac,  1630-1677,  Sermons 
and  Fragments  attributed  to  Isaac  Barrow, 
D.D.  ...  to  which  are  added.  Two  Disserta- 
tions, on  the  Duration  of  Future  Punish- 
ments, and  on  Dissenters.  Now  first  collected 

833 


3789 


CLASS  ni.— DESTINY  OF  THE  SOUL. 


3807 


and  edited  from  the  MSS By  the  Rev. 

J.  P.  Lee,  M.A London,  1834,  8°.  pp. 

viii.,  248.     U. 

It  appears  by  the  Rev.  Alex.  Napier's  Preface  to 
the  recent  edition  of  Barrow's  Works,  Vol.  I.  pp.  xxlx., 
XXX.,  that  the  author  of  the  Dissertation  on  the  Dura- 
tion of  Future  Punishments,  pp.  202-'23'2,  was  the 
Kev.  John  Whitefoot,  Uecior  of  Heigham,  near  Nor- 
wich. (Comp.  No.  3989,  below.)  He  maintains  the 
doctrine  of  the  destruction  of  the  wicked.  The  manu- 
script is  in  ihfi  handwriting  of  Barrow,  who  has 
added  notes,  the  first  of  which  is,  "Admodum  inge- 
niosus,  diUicidus  et  candidus  est  hie  tractatus,  at 
mihi  rem  uiiniuiS  conficit." 

3789.  Liocke,  John,  1632-1704.  Resurrectio 
et  qufe  sequuntur.  [In  English.]  (In  Lord 
King's  Life  of  Locke,  Lond.  1830,  S",  II.  139- 
151.)    //. 

Maintains  the  annihilation  of  the  wicked. 

3790.  Strong,  William.  The  Worm  that 
dyeth  not;  or  Hell  Torments,  in  the  Certainty 
and  Eternity  of  them,  discovered  in  several 
Sermons  on  Mark  ix.  48.  London,  1672,  8". 
BL. 

3791.  [Biirtliogge,  Richard].  Causa  Dei,  or 
an  Apology  for  God.  Wherein  the  Perpetuity 
of  Infernal  Torments  is  evinced,  and  Divine 
both  Goodness  and  Justice  (that  notwith- 
standing) defended.  The  Nature  of  Punish- 
ments in  general,  and  of  Infernal  ones  in 
particular  displayed.  . . .  Written  on  Occa- 
sion of  some  Objections  sent  in  a  Letter  to  R. 
B.  [and  prefixed  to  this  work].  London,  1675, 
sm.  8o.  pp.  422  -f .     U. 

3792.  Brandon,  John.  To  Hiip  to  KImvlov  : 
or,  Everlasting  Eire  no  Fancy.  Being  an  An- 
swer to  a  late  Pestilent  Pamphlet  [by  S. 
Richardson],  entituled  (The  Foundations  of 
Hell-Torments  shaken  and  i-emoved)  ...  . 
London,  1678,  4<>.  pp.  152  -f.     U. 

3793.  Helmont,  Franciscus  Mercurius  van. 
Paradoxical  Discourses  concerning  the  Macro- 
cosm and  Microcosm  ...     .     London,  1685,  S». 

A  Gel-man  translation,  Hamburg,  1691,  8",  pp.  369 ; 
Dutch.  Amst.  ivm,  12".  Van  Helmont  in  this  work, 
and  iii  his  Seder  Olam  (see  No.  478),  maintains  the 
doctrine  of  universal  restoration. 

3794.  Poiret,  Pierre.  L'ceconomie  divine,  ou 
Systeme  universcl  et  demonstre  des  oeuvres 
et  des  desseins  de  Dieu  envers  les  hommes. 
7  vol.    Amsterdam,  1687,  8°. 

Maintains  the  doctrine  of  universal  restoration. 
Comp.  Nos.  3805,  3831,  3844. 

3795.  [Helmont,  Franciscus  Mercurius  van], 
Opuscula  philosophica  quibus  coutinentur 
Principia  Philosophiae  antiquissimae  et  re- 
centissimae.  Ac  Philosophia  vulgaris  refu- 
tata.  Quibus  subjuncta  sunt  CC.  Problemata 
de  Revolutione  Animarum  humanarum.  Am- 
stelodami,  1690, 12o. 

The  three  works  in  this  rare  vol.  are  paged  inde- 
pendently, with  distinct  titles.  The  first,  "  Principia 
Philosophiae,  "  etc.,  which  contains  144  pages,  is  de- 
scribed in  the  title  as  "  Opusculum  posthumuni  e 
Lingua  Anglicana  Latinitate  donatum,  cum  Annota- 
tionibus,""  etc.,  and  in  the  preface,  as  written  "a 
Comitissa  quadam  Anglicana,  femina  ultra  sexum 
erudita,  Latinae,  Graecaeque  literaturae  peritissima. 
inque  omni  philosophandi  genere  quani  niaxime  ver- 
sata."  The  lady  thus  referred  to  is  Anne  (Finch) 
Viscountess  Conway,  an  enthusiastic  disciple  and 
friend  of  Van  Helmont.  (See  Adelung's  Gesch.  der 
menschlichen  Narrheit,  IV.  305.  ff.)  Petersen,  in  his 
Mtio-TTjptov  air oKara<Traat<us,  etc.  Tom.  I.  Gesprach, 
etc.  Theil  I.  pp.  85,  86,  gives  extracts  from  this  work 
in  favor  of  the  doctrine  of  universal  restoration. 

The  second  part  of  the  volume  contains  340  pages, 
besides  the  preface  and  dedication  ;  the  third  part, 
144  pages.  The  latter  is  translated  from  the  English. 
See  No.  510.  For  the  full  titles,  and  other  details, 
see  Clement.  Bill,  curieiise,  IX.  3.75,  376. 

3796.  Tillotson,  John,  ylfep.  Of  the  Eternity 
of  Hell  Torments.  A  Sermon  preached  before 
the  Queen  ...  March  7.  16|§.  [On  Matth. 
XXV.  46.]    London,  1690,  4o. 

Also  in  his  Work^,  1757,  8»,  HI.  3-25.  (ff.)  This 
is  the  fiimous  sermon  in  which  TiHotson  maintains 
that  though  God  has  threatened  impenitent  sinners 

834 


with  eternal  punishment,  "he  keeps  the  right  of 
punishing  in  his  own  hand,"  and  may  remit  the 
penalty.    See  Nos.  3823,  3aS2. 

3797.  [Stosch,  Friedr.  Wilh.  von],  Con- 
cordia Ration  is  et  Fidei,  sive  Harmonia  Phi- 
losophiae Moralis  et  Religionis  Christianae. 
Amstelodami  [Guben  and  Berlin],  1692,  So. 
pp.  124,  besides  Preface,  pp.  16,  and  Appen- 
dices, pp.  66. 

Maintains  the  materiality  of  the  soul,  and  denies 
the  doctrine  of  endless  puuishment.  The  book  was 
suppressed  by  the  government,  and  caused  the  author 
much  trouble.  See  Baunigarteu's  Nachrichten  von 
merkw.  Biichern,  II.  121-126.    S. 

3798.  [Stafford,  Richard].  Some  Thoughts 
concerning  the  Life  to  come;  with  a  brief 
Account  of  the  State  of  Religion  as  it  is  now 
in  the  World.    London,  1693,  So. 

SiafTord  was  a  Universalist.  See  Whittemore'a 
Mod.  Hist,  of  Universalism,  2d  ed.,  I.  157,  158. 

3799.  Bayle,  Pierre,  1647-1706. 

B;iyle  opposes  the  dcfctrine  of  eternal  punishment 
In  his  Diet.,  art.  Origine  and  Socin;  in  his  Rtponse 
aux  Questions  dun  Provincial,  II.  180,  et  seqq.,  III. 
975,  et  seqq.,  1147,  et  seqq.,  V.  296,  et  seqq. ;  and  in 
Entrctiens  de  Maxime  et  de  Thevii.<te,  p.  448,  et  seqq. 
See  alio  his  Janua  Coelorum  reserata. — Pfaff. 

3800.  Cordemoy,  Louis  Geraud  de. 
L'eternite  des  peines  de  I'enfer,  centre  lea 
Sociniens  ...    .    Paris,  1697, 12o. 

3801.  Sntretieng  sur  la  restitution  univer- 
selle  [or  generale]  de  la  creation  ...  .  [Pur- 
porting to  be  a  conference  between  Dositheua 
and  Theophilus.]    Cologne,  1697,  So. 

Jeremy  White,  in  the  Preface  to  his  "  Restoration 
of  all  Things,"  Lond.  1712,  8o,  represents  this  as  "  an 
ingenious  piece  written  in  French  by  a  noble  emi- 
nent Lord  and  Minister  of  the  court  of  the  King  of 
Prussia."  The  work  mentioned  by  Walch,  £t6J.  Theol. 
II.  824,  under  the  title  of  "Ein  Gesprach  im  Reich 
der  G'.iaden  zwischen  Thcophilo  Lebrecht  und  Dosi- 
theo  Kleison  von  der  nllgemeiuen  Erlosung  des  gant- 
zen  menschlichen  Geschlechts,"  etc.  Amst.  1722, 
seems  to  have  been  a  translation  ol  it. 

3802.  lieade,  Mrs.  Jane.  A  Revelation  of  the 
Everlasting  Gospel-Message,  that  by  the  Blood 
of  the  Everlasting  Covenant  all  Prisoners  shall 
be  Free.     London,  1697,  8o, 

3803.  [Petersen,  Madame  Johanna  Eleonora 
(von  Merlau)].  Das  ewige  Evangelium 
der  allgemeinen  Wiederbringung  aller  Crea- 
turen  ...  .  Vorgestellet  . , .  von  einem  Mit- 
gliede  D.[er]  Ph.[iladelphischen]  G[emeine]. 
Zu  Ende  ist  beygefiiget  ein  kurtzer  Anhang 
von  einigen  harmonischen  Schrifft-Stellen  und 
verschiedenen  sonderbahren  Zeugniissen  Lu- 
theri.    [Offenbach?]  1699,  So. 

Also  in  J.  W.  Petersen's  Mvarrj^iov  anoKarao-ra- 
ff£(us,  etc.  1701,  etc.  fol..  I.  1-32.  Kabricius,  Delectus 
Argumentorum,  etc.  p.  720,  note,  represents  this  as  a 
translation  of  the  work  by  Jane  Leade,  mentioned 
above,  und  gives  1698  as  the  date  of  its  publication. 

3804.  Grapiiis,  Zacharias.  Disputatio  inau- 
guralis  Libellum  recentissimum  sub  Rubrica : 
Das  ewige  Evangelium  der  allgemeinen  Wie- 
derbringung aller  Creaturen,  examinans. 
[Prses.  Joh.  Fecht,]    Rostochii,  1699,  4o, 

3805.  Kocli,  Christian  Gottlieb.  'AnoKaraa-To.- 
<rea>s  Act.  III.  21.  solida  et  orthodoxa  Expo- 
sitio  . . .  Fanaticis  nostri  Temporis,  et  qui 
illis  adstipulantur,  imprimis  vero  Dn.  Petro 
Poireto,  et  Evangelii  Aeterni  Auctori  M.  D. 
Ph.  G.  opposita.     Kilonii,  1699,  8o.  (31  sh.) 

3806.  Wolf,  Joh.  Joachim.  Kurtze  Anmer- 
ckuugen  iiber  die  Frage :  ob  nach  diesem  Leben 
eine  allgemeine  Wiederbringung  aller  Crea- 
turen in  Wahrheit  zu  hoffen  ...?  nach  An- 
leitung  des  ewigen  Evangelii  von  einer  all- 
gemeinen Wiederbringung  aller  Creatureu 
...    .     Ilelmstadt,  1699,  So. 

?,^07.  [Klein-Nicolai,  Georg].  Das  von 
Jcsii  Christo  . . .  alien  Creaturen  zu  predigen 
. . .  befohlene  Evangeliiim  von  der  durch  ihn 
erfundenen  ewigen  Erlosung  ...  verklindiget 
von  Georg  Paul  Siegvolck  ...    .    Magdeburg, 


3808        SECT.  III.    T.  i.  —  CllB.IS>TlA^  I)OCTB.mE.—ocsATiON  OF  PUNiSBMEifT.       3826 


London,  1792,  1798;  Philadelphia, 


1700,  120.  (10  sh.)    Enlarged,  ibid.  1705,  8o; 

Leipzig,  1713,  and  1730,  S". 

Also  in  J.  W.  Petersen's  Mva-rripiov  arro/caTOOra- 
ctuiS.  etc.  Tom.  I.     See  No.  3816,  note,  and  No.  39J8. 

So  many  of  KleinNicolai's  writings  appeared  under 
the  pseudonym  Georg  Paul  Siegvolck,  that  they  are 
often  referred  to  as  if  the  latter  were  the  true  name 
of  the  author.  It  may  be  observed  that  the  etymolo- 
gical meaning  of  Paul  Siegvolck  is  the  same  as  that 
of  KleiuNicolai ;  Paul,  from  the  Lutiu  Paidus,  lilce 
the  German  klein,  siguifymg  •'  little,"  and  Siegvolck, 
from  siegen,  "'to  conquer,"  and  Volk,  '-people,"  cor 
responding  precisely  to  Nicolai,  from  viKdiu  and  i'aos. 

3808.  [Kleln-Nicolai,  Georg].  The  Ever- 
lasting Gospel,  commanded  to  be  preached  by 
Jesus  Christ  . . .  unto  all  Creatures  . . .  con- 
cerning the  Eternal  Redemption  found  out  by 
him,  whereby  Devil,  Sin,  Hell  and  Death, 
shall  at  last  be  abolished  and  the  Whole 
Creation  restored  to  its  Primitive  Purity 
...  .  Written  in  German  by  Paul  Siegvolck, 
and  translated  into  English  by  John  S.  Ger- 
mantown  [Pa.],  1753,  sm.  8o.  pp.  viij.,  152.     U. 

Other  editions,  L( 
1844,  8". 

3809.  JLiclitsclielfly  Ferdinand  Helfreich. 
Christliche  Gedancken  iiber  das  Buchlein  vom 
ewigen  Evangelic  der  allgemeinSn  Wieder- 
bringnng    Jiller  Creaturen.     Zeitz   [Halle?], 

1700,  80.  (33  sh.) 

Also  in  his  Gesammte  geistreiche  Schriften,  1733,  8", 
Theil  11. 

3810.  [Pistoriiig,  Job.  Werner].  Das  ewige 
Zorn-Gerichte  Gottes  in  der  unaufhorlichen 
Hollen-Pein  . . .  entgegen  gesetzt  dem  ewigen 
Evangelic  der  allgemeinen  Wiederbringuiig 
aller  Creaturen  ...  .  Magdeburg,  1700,  8". 
(11  sh.) 

3811.  Sctimid,  Joh.  Andr.  Dissertatio  de 
Pseudo-Evangelio  JEterno.    Helmst.  1700, 4o. 

3812.  Winclcler,  Johann,  in  his  Preface  to 
J.  H.  Horb's  Fredigten  iiber  das  Leiden  Jesu 
Christi,  Hamburg,  1700,  8o,  attacked  Peter- 
sen's Das  ewige  Evangelium, 

3813.  GrapiuS)  Zacharias.  Vindiciae,  quibus 
Disputationem  suam  inauguralem  ...  defen- 
dit.    [Rostock?  1701?] 

3814.  Pertscli,  Joh.  Georg,  the  elder.  Griind- 
liche  Abfertigung  der  alten  und  neuen  HoU- 
und  Teuffels-Patronen  ...  .  [In  opposition 
toOrigen,  Van  Helmont,  Jane  Leade,  Pordage, 
Madame  Petersen,  and  Klein-Nicolai.  1701 
or  1702.] 

3815.   Siegvolckius    secundum    devictus. 

Baruthi,  1701,  -io,  (4  sh.) 

3816.  [Petersen,  Joh.  Wilh.].  Muffrrjpiov 
a7roKa-racrTa<rea)?  nauTuyv,  das  ist :  DasGeheim- 
niss  der  Wiederbringung  aller  Dinge  . . .  offen- 
bahret  durch  einen  Zeugen  Gottes  und  seiner 
Warheit.  ...    3  torn.    Pamphilia  [Offenbach], 

1701,  '03,  [Magdeburg?]  1710,  fol.     F. 

The  full  title,  which  is  curious,  though  long,  may 
be  seen  in  Waloh's  Bibl.  Theol.  II.  818.  The  titles  of 
Vols.  II.  and  III.  differ  from  the  above  and  from  each 
other ;  the  latter  was  published  with  Petersen's  name. 

P>-incip(il  Contents  of  Vol.  I.  Preface.  '28  pages; 
•'  Das  ewige  Kvangelium,'  etc.,  by  the  wife  of  Peter- 
sen (see  above.  No.  3803),  32  pages;  "A  Dialogue 
between  Pbilaletha  and  Agathophilus  on  the  Restora- 
tion of  All  Things,"  in  three  Parts,  558  pages ;  Klein- 
Nicolai's '•  Evangelium,"  etc.  (see  No.  3807),  32  pages. 
In  the  Dialogue,  the  writings  of  Koch,  Wolf,  Orapius, 
Fecht,  Pistorius,  Lichtschcid,  and  Ittig,  in  opposition 
to  Petersen's  doctrine,  are  separately  criticised. 

Vol.  II.  contains  eleven  distinct  treatises,  besides 
the  Preface,  including  answers  to  Winckler,  Hantler, 
Cling,  and  others.  (See  below.)  The  anonymous 
reply  to  Hanfier  is  by  Klein-Nicolai.  The  last  treatise, 
"  Einige  Zeugnisse,  so  woU  alter  als  neuer  Zeugen, 
Ton  der  Wahrheit  der  Wiederbringung  aller  Dinge," 
etc.,  64  pages,  is  historically  valuable.  With  this 
niay  be  compared  the  referenceis  in  the  Register  to 
Vol.  I.  under  the  word  "  Zeugniisse." 

Vol.  Ill,  contains  no  less  than  seventeen  distinct 
treatises,  including  answers  to  Teuber,  Pfaff,  Lo-^cher, 
Schwerdtner,  Fischlin,  Meicker,  Pfetfinger,  and  Neuss. 
4See  below.)    Christoph  Seebach's  Explanations  of 


the  87th.  145th,  and  Beth  Psalms,  in  which  he  finds 
the  doctrine  of  universal  restoration,  are  here  re- 
printed. They  had  been  previously  published  sepa- 
rately, the  first  two  in  I7U7  and  1708,  12mo. 

For  a  more  full  analysis  of  these  volumes,  and 
some  account  of  their  author,  see  Joh.  Fabricius. 
Eist.  Bill.  Fabric.  II.  198-202.  and  Walchs  Einleitung 
in  die  Relig.Streit.  der  Evang.  Luth.  Kirche,  II.  640- 
648.  Vols.  I.  and  II.  were  criticised  at  length  by  V. 
E.  Loscher  in  the  Unschuldige  Nachrichten  for  1702 
and  1703.    Petersen  replied  in  Vol.  ill. 

3817.  Hanfler,  Joh.  AufrichtigeUnterredung 
zweyer  Colloquenteu  iiber  dem  Buche,  so 
genaunt:  Wiederbringung  aller  Dinge,  da 
der  Athenienser  des  Anonymi,;  oder  des  Auc- 
toris  darinnen  gebiauchte  Worte  filrbringet; 
der  Berrhoeuser  aber  dieselbe  beantwortet 
und  aus  Gottes  Wort  das  Gegentheil  darthut. 
Frankfurt  an  der  Oder,  1702,  4°. 

3818.  Itfig,  Thomas.  Exercitatio  theologica 
de  iSovis  Fanaticorum  quorundam  uostrie 
..Etatis  Purgatoriis.    Lipsiae,  1703. 

Also  in  his  OpusctUa  Varia,  p.  150,  et  seqq. 

3819.  Merclter,  Joh.  Christliche  Uuterwei- 
Bung  von  den  unmittelbaren  Oflenbahrungeu, 
Enthusiasmo,  . . .  Zustand  der  Wiedergebohr- 
nen  und  Un^^iedergebohrnen  nach  demTodte, 
und  ewiger  Verdammniss.     1703. 

See  No.  38'24. 

3820.  AVliittoy,  Daniel.  A  Discourse  on  the 
Endless  Torments  of  the  Wicked.  ( Appendecl 
to  his  Commentary  on  the  2d  Ep.  to  the  Thessa- 
lonians,  first  published  in  1703.) 

3821.  Kaliiiert,  Andreas.  Disputatio  theo. 
logica  de  Resurrectione  Impiorum  . . .  Pra^side 
Godofredo-Wegnero  ...  .  llegiomouti,  1704, 
4o.  pp.  34  +.    .ff. 

Against  those  who  deny  the  doctrine  of  the  resur- 
rection of  the  wicked. 

3822.  Lange,  Joh.  Mich.  Dissertationes  tres 
...  de  Herba  Borith.    Altdorfii,  1705,  4o.  (16 

8h.) 

In  an  Appendix  to  this  volume,  Lange  defends  the 
doctrine  of  universal  restoration.  He  was  replied  to 
by  Sebast.  Edzardi,  in  his  Satisfactio  Christi  ... 
vindicata,  Hamburg,  1706,  i".  (13  sh.) 

3823.  lie  Clerc  (Lat.  Clericll8^,  Jean. 
His  Bibliothf-qite  choisie  for  1705,  VII.   28! 

contains  a  defence  of  Tillotson's  sermon  on  the  eter- 
nity of  hell  torments,  with  an  answer,  in  the  person 
of  an  Origenist,  to  the  Manichaeans  as  represented  by 
Bayle.  An  English  translation  is  appended  to  the 
anonymous  Life  of  Tillotson,  publ.  in  Loudon,  1717, 
8"  (S.),  and  to  the  second  edition  of  Swiuden  on  Hell 
(see  No.  3734).  Compare  the  earlier  remarks  in  his 
Parrhasiana,  I.  301-314,  with  Bayle's  reply  in  the 
notes  to  his  article  on  Origen. 

3824.  Petersen,  Joh.  Wilh.  Untersuchung 
der  Griinde,  die  ein  PreJiger  zu  Essen  [J. 
Meicker]  gegen  den  mittlern  Zustand  der 
Seelen  nach  dem  Tode  und  gegen  die  Wieder- 
bringung aller  Dinge  herbeygebracht.  Er- 
langen.  1705,  8°.  pp.  312  +. 

See  Nos.  3819,  3833. 
8824*.  Pfaff,  Joh.  Christoph.   Dissertatio  theo- 
logica inauguralis  pro  Loco  de  Fine  Oecono- 
miae  Christi  in  1  Cor.  xv,  24.  Tubingae,  1705, 
40. 

Answered  by  Petersen  in  his  Mwrrjgiov,  etc.  III. 
177-202. 

3825.  Scli"werdtner,  Joh.  David.  Schrift- 
massige  Untersuchung  einer  . . .  wieder  auf- 
gewarmten  Frage:  ob  die  Verdammten  der- 
einst  aus  der  Ilolle  wiederum  gelassen  zu  wer- 
den,  annoch  einige  Iloffnung  haben?  ...  . 
Dresden,  1706  [1707?],  4o.  (7  sh.) 

Petersen  replied  in  his  Mvar-qptov,  etc.  III.  281- 
306. 

3826.  Da-wes,  Sir  William,  Bart.,  Abp.  of 
York.  Sermons  preach'd  upon  several  Occa- 
sions, before  King  William,  and  Queen  Anne. 
...    The  2d  Ed.  ...    London,  1707, 8o.     U. 

Fourteen  Sermons,  paged  separately.  Sermons  II.- 
VII.  are  on  the  Certainty,  the  Greatness,  and  the 
Eternity  of  Hell- Torments". 

835 


3827 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


3854 


3827.  Jenlts,  Richard.  The  Eternity  of  Hell 
Torments  asserted  and  vindicated.  Loudon, 
ITOT,  80. 

3828.  [Kleln-Nicolai,  Georg].  Der  vergeb- 
liche  Streit  wider  die  Wahrheit  und  Un- 
schuld,  welchen  Herr  D.  Neuss  in  dem  Trac- 
tat:  Widerlegung  des  erdichteten  Ewigen 
Evangelii,  genanut,  zu  seinem  eigenen  Scha- 
den  angefaugen  hat.  Aschersleben,  1T07,  8<». 
(15  sh.)  — Also  ibid.  1711,  8°. 

3829.  Petersen,  Joh.  Wilh.  Die  gantze  Oeco- 
nomie  der  Liebe  Gottes  in  Christo  ...  . 
Magdeburg,  1707, 12o.  (19  sh.) 

In  opposition  to  J.  F.  Mayer's  Bericht  von  Pietisten. 

3830.  [Flsclilin,  Ludwig  Melchior].  Thea- 
trum  Mysterii  anoKaTacrTaa-eoig  ndvrcjv  denu- 
datum  &  destructum,  das  ist :  Schrifft-massi- 
ger  Beweiss.  dass  das  so  genandte  Ewige  Evan- 
gelium  ...  falsch, und  in  der  heiligen  Schrifft 
nicht  gegrundet  sey  von  M.  L.  M.  F.  D.  S.  [i.e. 
Magister  L.  M.  Fischlin,  Diaconus  aus  Stutt- 
gart]. Ulm,  1708,  80.  (13  sh.)  New  ed.,1715. 
So.  (21  sh.) 

Petersen  replied  in  his  Mvo-TT^pioV;  etc.  III.  306- 
377.    See  No.  3842.  ^ 

3831.  Jager,  Joh.  Wolfgang.  Examen  Theo- 
logije  novae  et  maxime  celeberrimi  Domini 
Poireti,  ejusque  Magistraj  Mad.  de  Bourignon 
...  .  Francofurti  et  Lipsiae,  1708,  8°.  pp. 
506. 

See  Hist,  of  the  Works  of  the  Learned,  Oct.  1708; 
X.  567-578.     Conip.  No.  3794,  4609. 

3832.  liupton,  William.  The  Eternity  of 
Future  Punishment  proved  and  vindicated. 
In  a  Sermon  preached  before  the  University 
of  Oxford  . . .  Novemb.  2'ith.  1706.  ...  Ox- 
ford, 1708,  80.  pp.  14.    H. 

Against  .\hp.  Tillotson.    See  No.  37%. 

3833.  Mercker,  Joh.  Einfaltiger  Tractat 
von  der  Wiederbringung  aller  Dinge,  wie 
auch  von  dem  Zustand  in  welchem  die  Seelen 
der  Glaubigen  nach  dem  Tode  sich  befinden 
. . .  wieder  die  go  genannte  Untersuchung  der 
Grunde  Hn.  D,  Petersens.     1708. 

See  No.  3824.  Petersen  replied  in  Tom.  III.  of  his 
Mvarijoiov,  etc.  pp.  377-467. 

3834.  Pfeffinger,  Daniel.  De  Restitutione 
Diabolorum,  vulgo  Ob  dermahleins  eine  Erlo- 
Bung  derer  Teufel  zu  hoffen  sei?  ex  Act.  iii. 
21.  Argentorati,  1708,  4o?  — Also  i6ic?.  1721, 
and  Jenae,  1730.    5  gi: 

Answered  by  Petersen  in  Tom.  III.  of  his  Mv<r- 
rriptov,  etc. 

3835.  Teulier,  Samuel  Christian.  Geminum 
Argumentum,  alteram  pro,  alteram  contra 
Origenianam  omnium  Rerum  anoKaTa.<TTa<T iv 
...    .    Magdeburg,  1708, 4". 

Petersen  replied  in  Tom.  III.  of  his  Mvcrrripiov, 
etc.  pp.  1-124. 

3836.  Neuss,  Heinr.  Georg.  Wiederlegung  der 
erdichteten  ewigen  Evangelii.  Lipsiae,  1709, 
80.  (31  sh.) 

3837.  Wlilston,  William.  Sermons  and  Es- 
says upon  several  Subjects.  . . .  London,  1709, 
80.  pp.  412. 

In  this  volume  Whiston  opposes  the  doctrines  of 
the  sleep  of  the  soul  (pp.  79-98),  and  of  eternal  punish- 
ment. See  Bist.  of  the  Works  of  the  Learned  for 
Aug.  1709;  XI.  492-503. 

3838.  Reinigitng  (Die)  der  Seelen  vor  oder 
nach  dem  Tod  unpartheiisch  bewahret.    1711, 

80. 

3839.  "White,  Jeremiah,  Chaplain  to  Oliver 
Cromwell.  The  Restoration  of  All  Things: 
or,  A  Vindication  of  the  Goodness  and  Grace 
of  God,  to  be  manifested  at  last,  in  the  Re- 
covery of  his  whole  Creation  out  of  their 
Fall.  ...  The  3d  Ed.  With  an  Additional 
Preface;  containing  Quotations  from  divers 
other  Authors,  not  mentioned  in  the  First 
Preface,  who  have  wrote  in  Confirmation  of 

836 


the  above  Doctrine London,  (1st  ed.  1712,) 

1779,  So.  pp.  xlii.,  246.     H. 

The  first  ed.  was  publ.  without  the  author's  name. 
First  American  ed.,  Philad.  1844,  8".  —  Fourth  Eng- 
lish ed.,  with  an  Introductory  Essay  of  84  pages  by 
David  Thorn,  D.D..  London,  1851,  16". 

3840.  Evidens  Denionstratio  Restitutionis 
Rerum  omnium  ad  Deum,  per  quam  damnati 
omnes  post  supremi  Judicii  Diem  tandem 
liberabuntur    ...    .     Hagai-Comitum,  1713. 

This  work  was  written  in  Dutch,  hut  I  can  only 
give  the  title  in  Latin  from  Patuzzi,  De  futuro  Ira- 
piornm  Statu,  p.  218.  comp.  pp.  298-304. 

3841.  [Glass,  Christian  Friedrich].  Entdeck- 
ter  Atheismus,  aus  der  bekanuteu  Lehre  von 
der  Wiederbringung  aller  Dinge,  auch  der 
gefallenen  Engel.  Von  C.  F.  G.  Lipsiae,  1714, 
4o. 

3842.  Flsclilin,  Ludwig  Melchior.  VSllige 
Ueberzeugung,  dass  das  so  genannte  Ewige 
Evangelium  falsch  sey.  Ulm,  1715,  8o.  (10 
Bh.) 

A  rejoinder  to  Petersen.    See  No.  3830. 

3843.  Milboiirne,  Luke.  Condones  duae  ad 
Clerum  Londinensem,  ad  Matth.  xxv.  46  et  2 
Cor.  i.  12 ;  in  quibus  Poenarum  gehennalium 
iEternitas  asseritur,  et  Conscientia  vindica- 
tur.     Londini,  1715,  8o. 

3844.  Jager,  Joh.  Wolfg.  Nova  Purgatio 
Animae  post  Mortem,  excocta  in  Cerebro 
Mad.  Bourrignon  et  Petri  Poireti,  extracta  ex 
Fumo  Infernali.     Tubingae,  1716,  4o.  pp.  54. 

3845.  Horcli,  Heinrich.  Die  Philadelphische 
Versuchungs-Stunde,  in  Ansehung  des  ewi- 
gen Evangeliums.  Marburg,  1715,  4o,  (33 
sh.) 

In  this  work  Horch,  who  had  been  a  follower  of 
Petersen,  renounces  the  doctrine  of  restoration. 

3846.  Petersen,  Joh.  Wilh.  Bekrafftigung 
des  ewigen  Evangelii  von  der  Wiederbringung 
aller  Dinge,  dem  Scripto  der  Philadelphischen 
Versuchungs-Stunde  ...  entgegengesetzt ...  . 
Frankfurt,  [1716?].  4o.   (24  sh.) 

The  date  given  by  Rotermund  is  1726. 
3846».  Horcli,  Heinrich.    Gegensatz  des  ewi- 
gen   Lichts    und    der    ewigen    FinsternisB. 
[Against  Petersen.]    Marburg,  1716,  4o. 

3847.  Petersen,  Joh,  Wilh.  Bekrafftigter 
Origenes  contra  den  entkrfiffteten  Origenem, 
von  der  Wiederbringung  aller  Dinge.  Frank- 
furt, 1716,  80.  (73  sh.) 

3848.  Petachia  [Paedagia?   so   Georgi  and 

Rotermund;  or  Petagia?]:  oder  neueroffnete 
Bibel,  darinnen  Christus  durch  und  durch  zu 
finden.    Frankfurt,  1716,  4o.  (107  sh.) 

See  Walch,  Einleitung  in  die  Jielig.- Streit.,  etc.  11. 
648. 

3849.  Gandin,  Alexis.  Traite  sur  l'eternit6 
du  bonheur  et  du  malheur  apres  la  mort,  et 
la  necessity  de  la  religion.  (In  the  Recueil  de 
pieces  fugitives,  publ.  by  the  Abbe  Archim- 
bault,  Paris,  1717,  8o,  Tome  I.) 

3850.  [Kleln-Nlcolal,  Georg].  Kurze  tind 
griindliche  Vorstellung.  was  nach  den  wahren 
Sinn  des  heiligen  Geistes  durch  die  in  der 
Apostelgesch.  iii.  21.  erwehnte  Wiederbring- 
ung aller  Dinge  und  durch  die  Ofi'enbahr. 
xiv.  6.  bemeldete  ewige  Evangelium  verstan- 
den  werden  miisse.    1717. 

3851.  Horcli,  Heinrich.  Der  nnter  dem  Zeug- 
nis  Jesu  verstellte  Weissagungs-Geist  ...  . 
[Against  Petersen.]  Marburg,  1718,  4o.  (23 
sh.) 

3852.  Petersen,  Joh.  Wilh.  Das  Ze.ugniss 
der  Wahrheit  in  der  Wiederbringung  aller 
Dinge,  wider  einen  Retro-Lapsianer  [H. 
Horch].  Frankfurt,  1718  [1719?],  4".  (13  sh.) 
—  Also  1726,  8°. 

3853.  Die  Herrlichkeit  der  Brant  des  Lam- 

mes.    1718,  8o. 

3854.  Die  iiber  alle  ihre  Feinde  und  Lii»- 


3855         SECT.  III.    F.  4.  — CHRISTI;AN    DOCTRINE.— DviUTioy  of puyxsRMSNT.      3881 


terer  triumphirende  tind  ewige  Liebe  Gottes. 

Frankfurt,  1T18,  4o,  (27  sh.) 

A  collection  of  tracts  by  Petersen,  Klein-Nicolai, 
and  others,  including  a  Dialogue  by  Serarius,  on  the 
doctrine  of  restoration.  See  Waleh,  Einleitung,  etc. 
as  above,  U.  648,  6i9. 

3855.  Colliber,  Samuel.  The  Christian  Reli- 
gion founded  on  Reason  ...  .  With  some 
particular  Considerations  on  the  Doctrines  of 
the  Trinity,  the  Fall,  the  Kesurrecfion,  and 
Eternal  Punishment.    London,  1719,  So. 

3856.  Scliiissler,  Christoph.  Erste  Buchsta- 
ben  der  christlich-reinen  Lehre  vom  ewigen 
Gerichte.  wider  das  Ewige  Evangelium.  Dres- 
den, 1719,  80.  (16  sh.) 

3857.  licwls,  John.  The  Nature  of  Hell,  the 
Reality  of  Hell-Fire,  and  the  Eternity  of  Hell- 
Torments,  explain'd  and  vindicated  ...  . 
London,  1720,  8o. 

In  answer  to  Sam.  Richardson's  tract  Of  the  Tor- 
ments of  BM,  etc.     See  \o.  3784. 

3858.  Horcli,  Heinrich.  Ja  Nein  und  Nein  Ja 
des  Ewigen  Evangeliums.  [Against  Peter- 
sen.]   Marburg,  1721,  ■i". 

3859.  Seebach,  Christoph.  Reprsesentatio 
Apostolicae  Ecclesia3  ...     .    Lipstad.  1721,  So. 

Mainuins  the  doctrine  of  universal  restoration. 

3860.  Gesprach  (Ein)  im  Reich  der  Gnaden 
zwischen  Theophilo  Lebrecht  und  Dositheo 
Eleison  von  der  allgemeinen  Erlosung  der 
gantzen  menschlicheu  Geschlechts,  oder  volli- 
gen  Wiederbringung  aller  Creaturea  ...  , 
Amsterdam,  1722. 

See  Nos.  3801,  3875,  3873. 

3861.  Portzig,  Zacharias.  Triumphirende 
Wahrheit ;  oder  unumstosslicher  Beweis,  dass 
die  Hollenpein  uuendlich  sey.  Altenburg, 
1722,  So.  (12  sh.) 

3862.  Klanslng,  or  Clausing,  Heinr.  De 
aeternis  Peccatorum  Poenis.  [liesp.  Geo.  Chr. 
WolflF.J    Lipsiae,  1724,  4o. 

386.3.  WoUe,  Christian.  Judicium  emendatae 
Rationis  de  Interitu  Mundi  ac  Aeternitate 
Poenarum  Infernalium.  Lipsiae,  1724,  4o. 
Zgr. 

3864.  Moslieim,  Joh.  Lorenz  -von.  'Gedan- 
ckeu  iiber  die  Lehre  vom  Ende  der  Hiillen- 
strafen.  Coburg,  1728,  So.  (3  sh.)  2f  Auss., 
1739,80. 

First  publ.  as  an  Appendix  to  his  ffeilige  Redtn. 
I"  Theil,  Hamburg,  1725,  8'^. 

3865.  Scliiifer,  Joh.  David.  Ewiges  Evange- 
lium; Oder  die  Lehre  vom  tausendjahrigen 
und  ewigen  Reich  Christi  und  seiner  Heiligen, 
und  der  damit  verkniipften  Wiederbringung 
aller  Dinge  ...    .    Frankfurt,  1725,  So.     _   ^ 

Sch-afer  also  published  a  Latin  translation  of  this 
work,  with  the  title,  "  Doctrina  de  Beeno  Millenario 
Christi,"  etc. 

S866.  [Hertel,  Jakob].  Georg  Mich.  Hirsch- 
feldens  irrige  Lehre  von  der  Erlosung  der 
Yerdammten.  contra  die  Wiederbringung  aller 
Dinge.    Hamburg,  1725,  8o.  (17  sh.) 

Published  under  the  pseudonym  of  Theophiltu.  or 
pprhnps  Theophilns  in  Bamhurg  ;  comp.  Nos.  3S69, 
3874.  Walch  (Bibl.  Theol.  II.  822,  and  Indax)  ascribes 
this  work  to  Theophilus  Hirschfeld.  Grasse  (Bill, 
magica,  p.  147)  ascribes  it  to  Geo.  Mich.  Theophilus. 
Schroder  {Lex.  der  hamburg.  Schriftsteller,  III.  214) 
attributes  to  Hertel  a  work  with  the  following  title : 
—  "Widerlegung  der  irrigen  und  verfuhrerischen 
Lehre  G.  M.  Hirschfeldts,"  Hamb.  17-25,  80,  which  is 
possibly  identical  with  the  above.  Grasse  (Sibl. 
magica,  p.  147)  ascribes  to  Georg  Mich.  Hirschfeld  a 
work  with  the  title  "  Irrige  Lehre  von  der  Zernich- 
tung  der  Teuffel."  Hamb.  1726.  6°.  which  seeins  to  be 
re-iUy  an  anonymous  work,  written  (perhaps  by  Her- 
tel) against  HirsehfeH.  For  the  prohnble  oriein  of 
the  mi-^take,  see  Georgi's  Europ.  Bucher- Lexicon,  II. 
262. 

8867.  Oeffentliclie  Bezeugung  wider  die 
Feinde  der  Liebe  Gottes.    Altona,  1725, 


3868.  Petersen,  Joh.  Wilh.  BewShrung  des 
ewigen  Evangelii,  contra  Theophilum.  Jena, 
1726,  80.  (10  sh.) 

3869.  [Hertel,  Jakob].  SonnenklarerBeweiss, 
dass  die  Lehre  von  der  Wiederbringung  der 
Yerdammten  und  Teufel  in  der  heiligen 
Schrift  nicht  gegrUndet  sey.  Antwort  auf 
die  unter  dem  Namen  Joh.  Wilh.  Petersen 
herausgegebene  Bewahrung  des  ewigen  Evan- 
gelii fur  die  Teufel.  Yon  Theophilo  in  Ham- 
burg, 1726.  80.  (6  sh.) 

Walch  (Bill.  Theol.  11.  822)  erroneously  ascribes 
this  book  to  Theophilus  Hirschfeld.  Compare  No. 
3866. 

3870.  Petersen,  Joh.  Wilh.  Die  von  Jo. 
Wilh.  Petersen  nachdrucklich  gerettete  Wahr- 
heit  des  ewigen  Evangelii,  contra  Eriphili 
Sonnen-klahren  Beweiss  ...  .  [Edited  by 
Christian  Pagenkop.]  Hamburg,  1727,  So.  (6 
sh.) 

3871.  Pagenkop,  Christian.  Griindliche  Er- 
kantnis  der  ewigen  Liebe  Gottes  in  Christo 
gegen  alle  gefallene  Creaturen  ...  .  Frey- 
stadt,  1726,  So. 

See  No.  3696. 

3872.  Petersen,  Joh.  Wilh.  Alethea  Yictrix. 
1726,  So. 

3873.  Stnrm,  Leonh.  Christoph.  Gottseeliger 
Zeitvertrieb  zu  sicherer  Beweisung  der  Wie- 
derbringung aller  Dinge.    Freystadt,  1726, 

3874.  [Hertel,  Jakob].  Die  verwerfliche  und 
verdammliche  Lehre  von  der  Wiederbringung 
der  Teufel  und  Yerdammten  zu  Gott,  welche 
ein  Anonymus  in  einem  verfiihrerischen  Liede 
verfasset  hat.  Zura  andern  Mai  widerleget 
von  Theophilo  in  Hamburg.    1727.  So. 

3875.  Gespracli  (Ein)im  Reich  derWahrheit 
zwischen  Orthodoxophilo  Glaubrecht  und  Go- 
thofredo  Deitlero,in  welchem  der  aufgewarmte 
chiliastische  Lehrsatz  Dosithei  . . .  oder  die 
ToUige  Wiederbringung  aller  Creaturen  . . . 
widerleset  wird.    [About  1727.] 

See  Nos.  3801,  3860. 

3876.  Reich.  (Die  im)  der  Gnaden  triumphi- 
rende Wahrheit  iiber  den  bekannten  und 
jungst  von  Dositheo  Eleison  in  Forma  Dialogi 
wieder  aufgewarmten  chiliastischen  Irrthum 
von  der  volllgen  Wiederbringung  aller  Crea- 
turen.   Wahrenburg,  1727,  4o. 

See  Nos.  3801,  3860. 

3877.  Petersen,  Joh,  Wilh.  Vertheidigung 
der  Wiederbringung  aller  Dinge.  Biiting, 
1727?  So.  (20  sh.) 

3878.  Scliutz,  Christoph.  GueldeneRose,  der 
ein  Zeugnues  der  Warheit  von  der  uns  nun  so 
nahe  bevorstehenden  gueldenen  Zeit.  In  drei 
Theilen.    2*  Ed.    (1727,)  1731,  So. 

Restorationist. 

3879.  Gerliard,  Ludwig.  Systema  anoKara- 
a-rdtreu)?,  das  i.st,  ein  vollstSndiger  Lehr-Begriff 
des  ewigen  Evangelii  von  der  Wiederbringung 
aller  Dinge  ...  nebst  einem  ...  Weynachts 
Predigt  von  der  geistlichen  Geburth  Christi 
in  uns  ...  als  woraus  dieser  ganze  Tractat 
erwachsen.  N.  P.  [Hamburg?],  1727,  4o.  (113 
sh.) 

This  'book  was  suppres.sed  by  public  authority.  Per 
a  full  account  of  it,  and  of  the  numerous  works  which 
appeared  in  opposition  to  it,  see  Walch,  Einleitung 
in  die  Relig.-Streit.  der  Evan.-Luth.  Kirche,  111.  25»- 
274.  and  his  Bibl.  Theol.  II.  825-.-31.  St^  also  Flugge, 
Gesch.  des  Glaubens  an  Unsterblicbkeit,  III.  ii.  3^ 
328. 

3880.  Hoffmann,  Joach.  Christian.  Kurze 
und  orthodoxe  Wiederlegung  des  langen  und 
paradoxen  Systematjs  a7ro/caTaaTdcrea>?  M. 
Ludwig  Gerhards  ...  .  Hamburg,  1727,  4o. 
5gr. 

3881.  Gebliard,  Brandan  Heinrich.  Amica 
Disquisitio  de  Diabolorum  ac  omnium  Damna- 
torum  Salute  ac  Restitutione,  ex  Yerbo  Dei 

837 


3882 


CLASS  III.— DESTINY  OF  THE  SOUL. 


3901 


inter  Scotinum  et  Photimim  institiita  ac  M. 
Ludovici  Gerbardi  Systemati  anonaTaaTacreios 
opposita.    Gryph.  1728,  4o.  (9  sb.) 

3882.  Gerliard,  Lndwig.  Siipplementa,  das 
ist  griindliche  Rettung  uud  Vertbeidigung 
seines  vollstandigen  Lebr-Begriffs  von  der 
Wiederbiingiing  allerDinge  ....  Hamburg, 
1728,  40.  (19  sb.) 

3883.  IVlederlegung  der  von  Ludovico  Ger- 
hard neulicb  beraiisgegebenen  . . .  Supple- 
nientoruni.  [Ascribed  to  Sebastian  Edzardi.] 
Hamburg,  1728,  4o.  (4  sb.) 

2884.  Gender,  Job,  Sebastian.  Ilirtenbrief 
an  seine  Gemeinde  und  gesamte  Einwohner 
der  Stadt  Parcbini  um  selbige  vor  der  von 
Herrn  M.  L.  Gerbarden  nen  aiifgewarmtea 
hocbstscbadlicben  und  seelenverderblicben 
Lehre  von  der  Wiederbringung  aller  Dinge, 
treulich  zu  warnen.  Hamburg,  1728,  4o.  (6 
eh.) 

3885.  Gotze,  Georg  Heinr,  Observationum 
sacrarum  Specimen,  M.  Ludovico  Gerbardo, 
Auctori  Systeftiatis  aTro/caTao-Tao-ews,  oppo- 
situm  ...    .    Lubecse,  1728, 4o. 

3886.  Hertel,  Jakob.  Ganzlicbe  Zernicbtung 
der  rucblosen  Lebre  von  der  Erlbsung  der 
Teufel  aua  dem  ewigen  Feuer.  H3.mburg, 
1728,  80. 

3887.  Janlclce,  Job.  Friedr.  GrUndlicher  Be- 
weis,  dass  der  Sprucb  Rom.  v.  19.  nicbt  von 
der  Recbtfertigung  durcb  den  Glauben  an 
Cbristum  bandele  uud  die  Wiederbringung 
aller  Dinge  . . .  mit  dem  allergeringsten  Titul 
nicbt  daraus  zu  erweisen  stebe  . . .  nebst 
einer  Vorrede,  worin  die  Unendlicbkeit  der 
Quaal  der  Verdammten  erwiesen  und  M.  Lud- 
wig  Gerbards  berbeygebracbteu  Argumenten 

beantwortet    werden    ...     .     Parcbim, 
1728,  4o.  (32  sb.) 

3888.  liampe,  Friedr.  Adolf.  Dissertationes 
duse  de  Pcenarum  ^ternitate.  Bremee,  1728, 
40. 

3889.  Zwo  Verbandlungen  von  der  Ewigkeit 

der  Strafen,  worin  diese  Haupt-Lehre  unsrer 
Bekiinntuisa  bewiesen  . . .  vvird.  Erst  in 
Lateiniscber  Spracbe  aufgesetzt  . . .  nun  ins 
Ilocbteutscbe  Ubergebracht,  von  dem  Autoro 
Uberseben  und  ....^vermebret.  2e  Aufl.  Bre- 
men, (1729,)  1733,  80.  pp.  341  +.  U. 

An  English  translation,  by  Jos.  Robertson,  Edin- 
burgh, 17%. 

3890.  Moller,  Jacob.  . . .  Poena  Damnatorvm 
nvmqvam  finienda,  ex  Esaiae  Ixvi.  vers.  xxiv. 
aliisqve  Scriptvrae  Locis  contra  M.  Lvdovici 
Gerbardi  Systema  asroKaTacTTao-ecos,  Disserta- 
tione  Academica  adserta,  . . .  [Witb  a  preface 
by  tbe  Priesps,  J.  F.  Buddeus.J  lenae,  1728, 
4o,  pp.  (28),  76.    H. 

3891.  .ffipiniis,  Franz  Albert.  Dissertatio 
...  de  Evangelio  Mtevno,  a.noKardaTa<Tiv 
iravTwv  adnuntiante,  cum  Ecclesiae  Lutberanae 
Symbolicis  Libris  irreconciliabili.  [Resp.Soh. 
Hieron.  Edzardi.]  ...  Rostocbii,  1729,  4o.  pp. 
102. 

3892.  Stockjnann,  Job.  Cbristian.  Beschei- 
dene  und  scbriftniasige  Wiederlegung  des  so 
genannten  Systematis  d7ro/caTao-Ta(reaj9  M. 
Ludovici  Gerbardi.  Hamburg,  1729,  4o.  (13 
8h.) 

8893.  Gerhard,  Ludwig.    Kurzer  Begriff  des 

ewigen   Evangelii   von    der  Wiederbringung 

aller  Dinge   ...    auf  eine  demonstrativiscbe 

Art  aufgesetzet.     Altoona,  1729,  8o.  (23  sb.) 

In  the  preface  to  this  work  Gerhard  reviews  his 

adversaries,  particularly  Geuder,  Buddeus,  Lampe, 

Gebhard,  Janickc,  Stockniann,  and  the  divines  of 

the  theological  faculty  at  Rostock,  who  had  published 

a  tract  against  him.— JToZcA. 

3894.  Neumeister,  Erdmaun,     Griindliche 


Wiederlegung  des  von  M.  Ludewig  Gerhard 
neulicb  berausgegeben  Kurtzen  Begriff's  von 
der  AViederbringung  Jiller  Dinge.  Hamburg, 
1730,  80.  (10  sb.) 

3895.  Sibetli,  Carl  Joachim.  Tractatus  theo- 
logicus,  sistens  Exegesiu  et  Vindicias  Dicti 
Paullini,  Rom.  v.  19,  Inprimis  contra  M.  Ludo- 
vicum  Gerhardum  ...  .  Gryph.  1730,  4o. 
(25  sb.) 

3896.  Hoffinann,  Job.  [Joachim?]  Christian. 
Richtige  Widerlegung  eines  lierum  scblei- 
chenden  Tractatleins,  Griindliche  Erkannt- 
niss  der  ewigen  Liebe  Gottes.  Hamburg,  1729, 
80.  (9  sb.) 

See  No.  3871. 

3897.  [Klein-Nlcolal,  Georg].  Erorterung 
einiger  der  wicbtigsten  Fragen  von  dem  Reich 
Christi.    1729,  8o. 

3898.  [ ]  Georg  Paul  Siegvolcks  griindlicho 

und  bescbeidene  Gedanckeu,  die  er  liber  des 
Herrn  Jobann  Lorentz  Mossheims  . . .  seine 
ungegriindeten  Gedancken  von  der  Ewigkeit 
der  HoUen-Straffen,  ...  eriiflfnet  bat  ...;  de- 
nen  zur  Bekrafftigung  hinzu  gefUget :  I.  Der 
vergebliche  Streit  wider  die  Wabrheit  und 
Unscbuld,  welcben  Hr.  D.  Neuss  in  seinem  . . . 
Tractat,  Widerlegung  des  erdicbteten  Ewigen 
Evangelii  genannt,  . . .  angefangen  bat ;  11. 
Eine  grUndlicbe  Vorstellung,  was  durcb  die 
Act.  iii.  V.  21.  erwehnte  Wiederbringung  aller 
Dinge;  und' durcb  das  OfTenb.  Job.  xiv.  v.  6. 
bemeldete  Ewige  Evangelitim,  verstanden 
werden  mUsse  ...  .  III.  Verschiedene  wich- 
tige  Fragen,  das  tausend-jabrige  Reich  Jesu 
Christi,  und  die  . . .  Wiederzurecbtbringung 
aller  Gescbopflfe  betrefifend  . .  [with  extracts 
from  Luther's  writings,  in  proof  that  be  be- 
lieved both].  Freystadt,  1729,  8o,  (25  sb.)  U. 
Also  1743,  80. 

The  copy  before  me  contains  only  the  first  twa 
treatises,  ending  with  p.  312. 

3899.  [Huber,  Marie].  Le  sistSme  des  tb^olo- 
giens  ancienset  modernes,  concilie  par  I'expo- 
sition  des  diflferens  sentimeus  sur  I'etat  des 
ames  separdes  des  corps.  En  quatorze  lettres. 
30  edition  augment^e  de  diverses  i>ieces  nou' 
velles  par  I'auteur  meme.  Londres.  (1731, 33,) 
1739,  sm.  80.  pp.  viii.,  258.  i?:  — Also  2  vol. 
ibid.  1757, 12o. 

This  edition  contains  the  '•  Suite  des  XIV  lettres, ' 
in  answer  to  Rnchat.  See  Nos.  3907,  3913.  See  also 
Baumgarten's  Nachridfiten  von  merkw.  Biichem,  IV. 
417-420  IB.),  and  the  Nova  Acta  Erud.,  Suppl.,  V.  156- 
163.     BA. 

3900.  [ ]  Tbe  World  Unmask'd :  or,  The  Phi- 
losopher tbe  Greatest  Cheat  ...  .  To  which 
is  added,  Tbe  State  of  Souls  separated  from 
their  Bodies:  being  an  Epistolary  Treatise, 
wherein  is  proved,  hy  ...  Arguments,  deduced 
from  Holy  Scripture,  that  the  Punishments 
of  the  Wicked  will  not  be  Eternal  ...  .  In 
Answer  to  a  Tretotise,  entitled,  An  Enquiry 
into  Origenism.  Together  with  a  Large  Intro- 
duction, evincing  tbe  same  Truth  from  tbe 
Principles  of  Natural  Religion.  Translated 
from  the  French.  London,  1736,  80.  pp.  viii., 
446.    H.,  U.  —  2d  ed.,  2  vol.  ibid.  1743,  12o.  F. 

"The  State  of  Souls,"  &c.  begins  on  p.  245,  with 
the  half-title:— "  The  Systems  of  the  Antieuts  and 
Moderns,  reconciled  ....  In  Fourteen  Letters. 
..."  At  p.  3fil  we  have  the  half-title:— '•  The  Se- 
quel of  the  Fourteen  Letters.  .  .  ." 

3901.  [ ]  Das  LebrgebSude  der  alten  und  neucn 

Gottesgelebrten  in  eine  Uebereinstimmung 
gebraciit  ...  .  In  vierzehn  Briefen  ...  . 
In  die  deutsche  Spracbe  Ubersetztund  an  dem 
Ende  in  einigen  Betracbtungen  bescbeiden 
geitriifet  von  einem  aufrichtigen  Freunde  der 
Wabrheit.  Nebst  einer  Vorrede  Hrn.  Hein- 
rich  Meene.     Helinstadt,  1748,  80    (^2  sb.) 

See  Krafts  Neue  Theol.  Bibl.,  IH.  907-910. 


3902 


SECT.  III.    F.  4— CHRISTIAN  DOCTRINE.  — DtTK^noA-oj-ppATOT^ijAT.       3925 


3902.  [Huljer,  Marie].  The  State  of  Souls, 
separated  from  their  Bodies  ...  .  Translated 
from  the  French.  First  American,  from  the 
second  London  Ed.,  with  Additional  Notes,  by 
Nathaniel  Stacy.  Cooperstown,  1817,  12°.  pp. 
203.    B. 

3903.  [ ]  Natural  and  Revealed  Religion  ex- 
plaining each  other.  In  two  Essays.  The 
First  shewing  what  Religion  is  essential  to 
Man.  The  Second,  the  State  of  Souls  after 
Death,  as  discovered  by  Revelation.  MS. 
Never  before  published.  (^Harleian  Miscel., 
1745,  4o,  VI.  39-51.)    H. 

This  is  translated  and  abridged  from  two  anony- 
mous works  of  Marie  Huber,  viz.  "  Lettres  sur  la 
religion  essentielle  a  I'homnie,"  Amst.  1738,  trans- 
lated inlo  English  the  same  year;  and  "  Le  systeme 
des  anciens  et  modernes,"  etc.  described  above.  See 
also  No.  4227.  For  a  notice  of  the  Lettres  sur  la  reli- 
gion, etc.  see  Bauragarten's  Nachrichten  vonmerkw. 
Buchem,  I.  104-115.    B. 

3904.  Cooper,  William.  Three  Discourses  con- 
cerning the  Reality,  the  Extremity,  and  the 
Absolute  Eternity  of  Hell  Punishments.  ... 
Publish'd  by  Desire  of  many  of  the  Hearers. 
. . .    Boston,  1732, 12o.  pp.  114.    H. 

Mr.  Cooper  was  "  one  of  the  Pastors  of  the  Church 
In  Brattle  Street,  Boston." 

3905.  Cuppe,  Pierre.  Le  ciel  ouvert  h  tons 
les  hommes :  ou  Traite  theologique,  dans  le- 
quel,  sans  rien  deranger  des  pratiques  de  la 
religion,  on  prouve  solidement,  par  I'Ecriture 
Sainte  et  laraison,  que  tous  les  hommes  seront 
sauves  ...     .     [17—,]  4o.  3rs. 

See  De  Bure,  Bill.  Instructive,  I.  413,  414,  n.  753, 
and  Suppl.  I.  150,  n.  563.  Qu^rard  mentions  an  edi- 
tion dated  1768.  Another  was  publ.  with  the  imprint 
"Londres,  1783,"  8",  pp.  xxviii.,  177.  U.  The  English 
trauslation  seems  to  be  earlier  than  any  printed 
edition.    Compare  Nos.  3958,  3962. 

3906.  [ ]  Heaven  open  to  All  Men  ....  Lon- 
don, 1733,  8».  pp.  xxviii.,  115,  BA:,  U.  —  lbid. 

1766,  So.  pp.  vii.,  78. 

3907.  [Rucliat,  Abraham].    Examen  de  I'Ori- 

genisme  sur  I'etat  des  ames  separees  des  corps. 
Lausanne,  1733, 12o. 
See  Nos..  3899,  3913. 

3908.  Walch,  Joh.  Georg.  Von  Herrn  M. 
Ludwig  Gerhards  voUstandigen  Lehr-Begriff 
des  ewigen  Evangelii  von  der  Wiederbringung 
aller  Dinge.  (An  Appendix  to  his  "Einlcitung 
in  die  Rejig. -Streit.  der  Evan.-Luth.  Kirche," 

1733,  8o,  III.  259-533.)    J).,  U. 

3909.  Mosheim,  Joh.  Lorentz  voii.  Heilige 
Reden  iiber  wichtige  Wahrheiten  der  Lehre 
Jesu  Christi.  ler  Theil.  Nebst  desselben  Ge- 
dancken  von  der  Ewigkeit  der  Hollen-Straffen. 
5e  Aufl.  II  II"  Theil.  4^  Aufl.  ||  Iller  Theil.  2« 
Aufl.  II  IVer  Theil.  ||  Ver—VIer  Theil.  2«  Aufl. 
6  Theile.  Hamburg,  1734,  '35,  '33,  '36,  '45,  8°. 
U. 

The  "  Gedancken"  occupy  pp.  255-272  of  Part  I. 
To  Part  II.  is  appended  "  SendSchreiben  an  eicen 
voruehmen  Mann,  iiber  unterschiedliche  Dinge,"  pp. 
239-288,  in  defence  of  the  "  Gedancken,"  against  Pa- 
genkop. 

3910.  Pfaff,  Christoph  Matthaus.  Dissertatio 
exegetico-polemica  de  Validitate  Argumenti 
contra  Finem  Poenarum  Infernalium  et  Sal- 
vationem  Damnatorum  ex  Matth.  xxvi.  24. 
Marc.  xiv.  21.  Bonum  Jud^e  fuisset,  si  non 
fuisset  natus,  depromti  ...  respondente 
Christiano  Theoph.  Dimpfel  ....  Editio  nova 
auctior.    Tubingae,  (1734,)  1743,  4°.  pp.  36.  D. 

3911.  Reiiiliard,  Lorenz.  Die  unendllche 
Ewigkeit  der  Hollenstrafen,  mit  schriftmas- 
sigen    Beweisgriinden    dargethan.      Leipzig, 

1734,  80.  (4  .sh.)  ^  ^    ^' 
3911*.  Preymund,  Andreas,  pseudon.    Be- 

trachtung  der  Unendlichkeit  des  Andern 
Todes  und  Wiederbringung  aller  Dinge  ...  . 
Leipzig,  1737,  4o.  (7  sh.) 


3912.  Oakes,  Abraham.  The  Doctrine  of  Hell- 
Torments  distinctly  and  impartially  discussed. 
The  2d  Ed.  To  which  is  prefix'd,  a  Preface 
inscribed  to  the  Rev.  William  Whiston,  M.A. 
concerning  his  Eternity  of  Hell-Torments 
considered.  . . .  London,  (1738,)  1740,  8o.  pp. 
(4),  viii.,  72.    H.  .        vf 

See  No.  3917.    The  first  edition  was  anonymous. 

3913..  [Huber,  Marie].  Suite  du  livre  des 
XIV  lettres  sur  I'etat  des  anios  separees  des 
corps,  servant  de  reponse  au  livre  du  profes- 
seur  R  [Ruchat].  Londres,  1739, 12o.  —  Also 
ibid.  1757. 

See  Nos.  3899,  3907. 

3914.  Barensprmig,  Siegmund.  Die  Wie- 
derbringung aller  Dinge  in  ihren  ersten  guten 
Zustand  der  Schopfung,  nach  ihrem  Beweis 
und  Gegenbeweis  vorgestellet.  Frankfurt, 
1739,  80.  (23  sh.) 

3914a.  Burnet,  Thomas.  Hell  Torments  not 
eternal,  argumentatively  proved  from  the  At- 
tribute of  Divine  Mercy.  London,  1739,  8o.' 
BL. 

3915.  Voss,  Jacob.  Ein  Bekentniss  der  Liebe 
Gottes  nach  der  Wahrheit  bey  der  Lehre  von 
unendlichen  Strafen  ...  .  Stettin,  1739,  8o. 
(9i  sh.) 

3916.  IVoUner, .    Die  heilige  Lehre  von 

der  Wiederbringung  aller  Dinge,  aus  dem 
Worte  Gottes,  den  Einfaltigen  zu  Gute,  in  Frag 
und  Antwort  . . .  vorgestellet.  1739  ?  8o.  (3  sh.) 

3917.  Whlstou,  William.  The  Eternity  of 
Hell  Torments  considered:  or,  A  Collection 
of  Texts  of  Scripture,  and  Testimonies  of  the 
Three  First  Centuries,  relating  to  them.  To- 
gether with  Notes  . . .  and  Observations  ...  . 
London,  1740,  8o.  pp.  145.  JT.  — The  2d  Ed., 
improved.     London,  1752,  8o.  pp.  142.    H. 

See  Zuverlcissige  Nachrichten,  IV.  1-30.    H. 

3918.  Eternal  Misery  the  necessary  Conse- 
quence of  infinite  Mercy  abused.  [A  Sermon 
on  Psalm  Ixvii.  12.]  To  which  is  prefixed,  A 
Preface,  containing  a  short  but  full  Answer  to 
Mr.  Whiston's  late  Treatise  against  the  Eter- 
nity of  Hell-torments.    London,  1740,  8o. 

3919.  [Povey,  Charles].  ...  The  Torments 
after  Death.  . . .  London,  1740,  8o.  pp.  22, 15. 
H. 

3920.  Venn,  Richard.  The  Eternity  of  Hell 
Torments  asserted.    1740. 

Is  this  contained  in  his  Tracts  and  Sermons  on 
several  Occasions,  publ.  in  1740,  8"  ? 

3921.  Essay  (An)  on  the  Divine  Paternity,  or 
God  the  Father  of  Men.    1741. 

See  Whittemore's  Mod.  Hist,  of  Universalism,  2d 
ed.,  I.  365,  366. 

3922.  Schuber^t,  Joh.  Ernst.  ...  VernUnftige 
und  schriftmasjge  Gedanken  von  der  Ewigkeit 
der  Hollenstrafen  Nebst  einer  Vertheidigung 
wider  einen  ungenannten  Freund  der  Wider- 
bringung  3^  und  vermehrte  Aufl.  Jena  und 
Leipzig,  (1741,  42,)  1748,  4o.  pp.  (48),  351.  D., 
U. 

3923.  Preundes  (Eines)  der  Warheit  Betrach- 
tungen  der  allgemeinen  Gnaden-und  Liebes- 
wege  Gottes  bei  aller  Menschen  Seeligkeit, 
wobey  zugleich  am  Ende  des  Hrn.  M.  Schu- 
berts  Vernunfftige  Gedanken  von  der  Ewig- 
keit der  Hollenstraflfen  mit  Anmerkungea 
durchgegangen  werden.  Frankfurt  und  Leip- 
zig, 1742,  80.  (23  sh.) 

3924.  Balthasar,  Joh.  Heinr.  De  Damna- 
tioue  Aeterna.    Gryph.  1742,  4o.  3  gr. 

3925.  Scripture  Account  (The)  of  the  Eter- 
nity ...  of  the  Joys  of  Heaven,  and  the  Tor- 
ments of  Hell,  stated,  explained,  and  vindi- 
cated. By  way  of  Reply  to  Mr.  W.  Whiston's 
late  Book,  entitled.  The  Eternity  of  Hell  Tor- 
ments considered,  &c.  . . .  London,  1742, 8°.  pp. 
92  -f .  BA. 

839 


CLASS  III.  — DESTINY  OP  THE  SOUL. 


3951 


8926.  "Welnsclienlc,  Job.  Gottfr.  Vindiciae 
Poeuarum  aeternarum  oppositae  Auctori  [i.e. 
Marie  Iluber]  Epistolarum  sur  la  religion  es- 
seniielle.  Frees.  S.  J.  Baumgarten.]  Hal, 
1742,  4".  pp.  28. 

3927.  Dodwell,  William.  The  Eternity  Of 
Future  Punishment  asserted  and  vindicated. 
In  Answer  to  Mr.  Whiston's  late  Treatise  on 
that  Subject.  In  Two  Sermons  preached  be- 
fore the  University  of  Oxford,  . . .  March  21. 
1741.  . . .  Oxford,  1743,  80.  pp.  88  +.    U. 

3928.  [Klein-Nicolai,  Georg].  Georg  Paul 
Siegvolcks  das  von  Jesu  Christo  aller  Creatur 
zu  predigen  befohlene  ewige  Evangelium  von 
der  durch  ihn  erfundenen  ewigen  ErlOsung. 
Aufs  neue  herausgegeben  und  vermehrt  durch 
ein  Schiller  Christi  C.[arl]  C.[hristian]  ETestel]. 
Frankfurt  und  Leipzig,  also  Altona,  1743,  80. 
(20  sh.) 

See  No.  3807. 

3929.  Krauter,  Philipp  David.  Disputatio 
inauguralis  de  aeterna  Poenarum  infernalium 
Duratione.    Jenae,  1743,  4o.  (8^  sh.) 

S930.  Scott,  Joseph  Nicol.  Sermons,  preached 
in  Defence  of  all  Religion,  whether  Natural 
or  Revealed  ...  .  2  vol.  London,  1743,  8". 
H.,  U. 

Serm.  XVII.  and  XVIII.  in  Vol.  II.,  pp.  329-379, 
maintain  the  doctrine  of  the  destruction  of  the  wicked. 
They  are  entitled,  "The  Vulgar  Opinion  concerning 
the  Duration  of  the  Future  Misery  examined." 
8931.  Horl>ery,  Matthew.    An  P^nquiry  into 
the  Scripture-Doctrine  concerning  the  Dura- 
tion of  Future  Punishment  ...    .    Occasion'd 
by  some  late  Writings,  and  particularly  Mr. 
Whiston's    Discourse    of   Hell-Torments.    . . . 
London,  1744,  S".  pp.  xii.,  313.    U. 
Also  in  his  Works,  Oxford,  1828,  Vol.  II. 

3932.  Boldiclce,  Joachim.  Abermallger  Ver- 
euch  einer  Theodicee  von  dem  Ursprung  des 

»  Bosen  ....  2  Theile.  Berlin,  1746-52,  8°. 
1th. 

Boldicke  maintains  that  the  eternal  torments  of  the 
damned  spring  from  pure  benevolence  in  the  Deity, 
because  the  happiness  of  the  elect  will  be  so  greatly 
heightened  and  intensified  by  the  contemplation  of 
their  sullerings  I  The  sum  of  happiness  in  the  uni- 
verse thus  becomes  greater  than  could  be  produced  in 
any  other  way.  It  is  but  fair  to  state  that  he  regards 
the  number  of  the  elect  as  immensely  larger  than 
that  of  the  reprobate. 

3933.  Dietelmair,  Joh.  Augustin.  De  aTroKa- 
TacTTaaei  navTcjv  scripttuaria  et  fanatica,  ad 
Act.  iii.  21.     Altorfii,  1746,  4°.  (4  sh.) 

3934.  [Sclilitte,   Joh.   Georg].      Schrift-  und 
■    vernunftniasige  Ueberlegung  der  beyderseiti- 

gen  Griinde  fiir  und  wider  die  gantz  unend- 

liche  UnglUckseligkeit  der  Verbrecher  Gottes, 

und  deren  endliche  selige  Wiederzurechtbring- 

ung  und  Herstellung ;    nach  Anleitung  der 

Gedancken  des  Herrn  Abt  Mosheims  iiber  die 

Lehre  von  dem  Ende  der  HoUenstrafen  ...     . 

Frankfurt  und  Leipzig,  1746,  80.  pp.  272  -)-. 

See  Kraft's  Neue  TJieol.  Bill.,  II.  679-603.  Ascribed 

by  Rotcrniund.  in   liis   continuation  of  Jocher's  Ge- 

lehr ten- Lexicon,  III.  250,  to  Philipp  Ernst  Kern. 

3935.  [Georgi,  J.  Li.].  Ungereimte  Dinge  in 
einer  Schrift  zweener  vornehmer  Wieder- 
bringer,  die  sie  wider  die  heilige  Rede  des 
Hrn.  Abt  Mosheims  von  der  ewigen  Verdam- 
niss  der  Gottlosen,  ans  Licht  gestellet  haben 
...  .  Frankfurt  und  Leipzig,  1747,  8°.  (11 
sh.) 

3936.  BeantTvortnng  auf  die  ungereimten 
Dinge,  so  ein  Geistlicher  wider  die  Wieder- 
bringungsfreunde  ausgestreuet  ...  .  1747, 
40. 

3937.  Moslieim,  Joh.  Lorenz  von.  Ver- 
theidigung  der  Gedanken  iiber  die  Lehre  vom 
Ende  der  Hiillenstrafen.     Frankfurt,  1747,  8". 

3938.  Stiebritz,  Joh.  Friedr.  Erwiesene 
Ewigkeit  der  HoUenstrafen,  nebst  einer  Ant- 

840 


wort  auf  die  dem  Herrn  Abt  Mosheim  entge- 
gen  gesetzte  Ueberlegung.  Halle,  1747,  8°. 
(29  sh.) 

"  Hauptschrift  ia  philosophischer  Hinsicht," — 
Fliigge. 

3939.  Meene,  Heinr.  Die  gute  Sache  der  Lehre 
von  der  unendlichen  Dauer  der  HoUenstrafen. 
Helmstadt,  1747-48,  8». 

3940.  Unpartheyische    Priifung    der   Ab- 

handlung :  Schrift-  und  vernunftmasige  Ueber- 
legung der  beyderseitigen  Griinde  fUr  und 
wider  die  ganz  unendliche  UnglUckseligkeit 
der  Verbrecher  Gottes  ....  3  Theile.  Helm- 
stadt, 1747-4S,  80. 

See  Kraft's  Neue  Theol.  Bill.,  III.  118-133,  675-692; 
IV.  429-433.     H. 

3941.  Scliutz-Sclirifft  fiir  die  Ewigkeit  der 
HoUen-Straflfen,  wider  die  Schrift-  und  ver- 
nunftmasige Ueberlegung  der  beyderseitigen 
Griinde  ...  .  Frankfurt  und  Leipzig,  1747, 
80.  (18  sh.) 

See  Kraft's  Neue  TJieol.  Bill.,  II.  865-882.    H.  . 

3942.  Herbst,  Nic.  Friedr.  PrUfung  des  in 
dem  abermahligen  Versuche  einer  Theodicee 
[by  J.  Boldicke]  enthaltenen  Lehr-Gebaudes 
vom  Ursprung  des  Bosen.  Breslau,  1747,  80. 
(11  sh.) 

3943.  MuIler,Joh.  Sam.  Bescheidcne  PrUfung 
des  abermaligen  Versuchs  einer  Theodicee  [by 
J.  Boldicke]  ...  .  Hamburg,  1747,  8°.  (10 
sh.) 

See  Kraft's  Neue  Theol.  Bibl.,  II.  156-162.    J3". 

3944.  Boldicke,  Joachim.  Auflcisung  wich- 
tiger  Zweifelsknoten,  welche  seiner  Erklarung 
vom  Ursprung  und  Bestrafung  des  Bosen  ent- 
gegen  gesetzt  worden.  Berlin,  1748,  80.  (9 
sh.) 

3945.  Patuzzi,  Giovanni  Vincenzo.  De  future 
Impiorum  Statu  Libri  tres  ubi  advers.  Dels- 
tas,  nuperos  Origenistas,  Socinianos  aliosq ; 
Novatores  Ecclesias  Catholicse  Doctrina  de 
Poenarum  Inferni  Veritate,  Qualitate,  et  ^ter- 
nitate  asseritur  et  illustratur.  . . .  Ti/pis  Semi- 
narii  Veronensis,  1748,  4o.  ff.  (8),  pp.  "xxiv.,  405. 
—  2da  ed.,  Venetiis,  1764,  4o. 

See  Zaccaria,  Storia  let.  d  Italia,  L  34-38.  (B.) 
Comp.  No.  3745. 

3946.  Pfaff,  Christoph  Matthaus.  . . .  De  Per- 
petuitate  Poenarum  Infernalium  ex  Ratione 
neque  refutabili  nee  demonstrabili  ...  .  Tu- 
bingaj,  1748,  4".  pp.  38.    H. 

Translated  into  German,  in  great  part,  in  the  Bey- 
trdge  zur  Beford.  d.  verniinft.  Denkens,  etc.  Heft 
VI.,  (1784,)  pp.  127-157.    F. 

3947.  Ramsay,  Andrew  Michael,  the  Cheva- 
lier. The  Philosophical  Principles  of  Natural 
and  Revealed  Religion.  Unfolded  in  Geome- 
trical Order  ...  ,  2  nt.  Glasgow,  1748-49, 
40.    U. 

The  author  maintains  the  doctrines  of  pre-existence 
and  of  universal  restoration. 

3948.  Sinsart,  Benott.  Defense  du  dogme 
catholique  sur  Teternitfi  des  peines.  . . .  Ouv- 
rage  dans  lequel  on  refute  les  erreurs  de  quel- 
ques  modernes,  et  principalement  celles  d'un 
anglois.   Strasbourg,  1748,8".  pp.  xciij.,  331  -f-. 

See  Journal  des  Savana  for  July.  1748,  p.  425. 

3949.  Stein,  Joachim  Ernst.  ...  Vernunft- 
und  schriftmasiger  Beweis,  dass  die  Lehre  von 
der  Wiederbringung  aller  Dinge  in  der  Ver- 
nunft  und  Schi'ift  nicht  den  allergeringsten 
Grund  habe  ...  .  WolfenbUttel,  1748,  i<>.  (6 
sh.) 

3950.  Teller,  Romanus.  Die  unendlichen 
Strafen  in  der  Ewigkeit  ...  in  vier  geist  lichen 
Reden  ...  .  Leipzig,  1748,  8°.  pp.  (16),  112. 
U. 

3951.  Zimmermann,  Joach.  Joh.  Daniel. 
Die  Nichtigkeit  der  Lehre  von  der  Wieder- 
bringung aller  Dinge,  erwiesen  ...  .  Ham- 
burg, 1748,  80.  (40  sh.) 

See  Kraft's  Neue  Theol.  Bibl.,  1749,  IV.  35-46.    ff. 


3952        SECT.  III.    T.  4:.  — CHBJSTIAN  T)OCTB,mi^.  — DURATION  OF  PUSisBJfEjfT.        3974 


3952.  Hartley,  David.  Observations  on  Man, 
his  Frame,  bis  Duty,  and  bis  Expectations. 
...  2  pt.    London,  1749,  8°.  H. 

Part  II.,  pp.  382-437,  treats  of  a  future  state,  the 
terms  of  salvation,  and  the  final  happiness  of  all 
mankind.  Conip.  No.  4227.  —  4th  ed.,  2  vol.  Lond.. 
1801,  8o,  with  the  Notes  and  Additions  of  H.  A.  Pisto- 
rius,  3d  ed.,  in  one  vol. 

3953.  Rittersdorf,  Daniel.  Ein  Blick  in  die 
Ewigkeit  ...    .    Elbing,  1749,  8o.  (4^  sh.) 

3953*.  Gedanken  von  der  Unendlicbkeit  der 
Hollenstrafen  ...  .  Frankf.  und  Leipzig, 
1749,  8».  (7  sh.) 

3954.  Clear  Distinction  (A)  between  True  and 
False  Religion  ...  by  which  the  Truth  of 
Eternal  Punishment  is  asserted  and  proved, 
and  the  Doctrine  of  Eternal  Torment  confuted 
and  condemned,  as  not  merely  Atheistical, 
but  the  Blasphemous  Doctrine  of  Incarnate 
Devils.    Birmingham,  1750,  80. 

3955.  Hertost,  Nic.  Friedr.  Abermahlige  Prii- 
fung  des  so  genannten  abermahligen  Versuchs 
einer  Theodicee  des  Herrn  Joachim  Boldickens. 
Lemgo,  1750,  8°.  (41  sh.) 

3956.  Ribov,  o?-  Rie1>o-(V,  Georg  Heinr.  De 
Impioruni  Kesurrectione.  Gottingae,  1760, 
40.  (3i  sh.) 

3956*.  Ranlscli,  Salomo.  Commentatio  my- 
thologica  pro  Suppliciis  Sceleratorum  aeternis, 
ad  versus  novissimum  anoKaTaa-riffeua  Auc- 
toreni  scripta.     Alteuburgi,  1750,  4°. 

3957.  Valentin,  Theod.  Heinr.  Ueberzeu- 
gender  Beweis,  dass  die  Lehre  von  der  Reini- 
gnng  der  Seele  nach  dem  Tode  ein  verdamm- 
licher  Irrthum  stsy  ...  .  Leipzig,  1751,  80. 
(3  sh.) 

See  Kraft's  JVetce  Theol.  Bibl.,  1752,  VII.  425-428. 
H. 

3958.  Candid  Examination  (A)  of  that  cele- 
brated Piece  of  Sophistry  [by  P.  Cuppe],  en- 
titled, Heaven  Open  to  All  Men.  . . .  London, 
1752,  80.  pp.  85. 

See  No.  .3905. 

3959.  Cooke,  Thomas.  The  Scheme  of  Man's 
Present  and  Future  Existence ;  or.  The  Doc- 
trine of  Universal  Salvation  explained,  to  the 
Glory  of  God  in  all  his  Attributes.  [A  Sermon 
on  Deut.  vi.  7,  8.1    Newcastle  upon  Tyne, 

1752,  80. 

3960.  Great  Love  (The)  and  Tenderness  of 
God  to  his  Creature  Man:  or.  The  Scripture- 
,Account  of  the  Redemption,  Conversion,  and 

Salvation  of  All  Mankind.  Wherein  is  dis- 
covered, that  . . .  the  Rational  Soul  or  Spirit 
of  Every  Sinner,  after  suflfering  in  Proportion 
to  his  Deserts,  will  be  converted,  delivered  out 
of  Torment,  and  be  finally  saved,  in  a. Low 
Degree.  And  that,  the  Whole  Man  of  the 
Righteous  . . .  will  be  sanctified  wholly,  both 
in  Spirit,  in  Soul,  and  in  Body  ...  ,  By  a 
Searcher  after  Religious  Truth.  London,  N.D. 
[1753?],  80.  pp.  xxiii.,  344.     U. 

3961.  Hanov,  Michael  Christoph.  Philosophe- 
mata  de  Justitia  Dei  infinita.  [Mesp.  Job. 
Heinr.  Stobboy.]     Dantisci,  1753,  4°.  (5  sh.) 

Maintains  the  reasonableness  of  the  doctrine  of 
endless  puufshraent,, 

3962.  Perronet,  Vincent.  A  short  Answer 
to  a  Treatise  [by  P.  CuppSJ,  entitled,  Heaven 
open  to  All  Men.    London,  1753,  8°. 

See  No.  3905. 

3963.  Soldan,  Job.  Friedr.  Zwey  Fragen,  de- 
nen,  welche  keine  unaufhorliche  Holle  zuge- 
ben,  zu  beantworten  vorgelegt  . . .  darinnen 
zugleich  des  Herrn  Wachsmanns  Meinung, 
warum  Gott  den  gefallenen  Engeln  keinen 
ErlBser  gegeben  babe,  gepriifet  wird.    Halle, 

1753,  80.  pp.  9.3.    U. 

See  Kraft's  Neue  Theol.  Bibl.,  1755,  X.  445-450.    H. 


3964.  Scripture-Account  (The)  of  a  Future 
State  Considered.  London,  1754, 80.  pp.  78  4-. 
U. 

Maintains  the  destruction  of  the  wicked. 

3965.  Brine,  John.  A  Tindication  of  Divine 
Justice,  in  the  Infliction  of  Endless  Punish- 
ment for  Sin:  containing  an  Answer  to  an 
Anonymous  Pamphlet,  entitled,  The  Scripture 
Account  of  a  Future  State  considered.  Lon^ 
don,  1754,  80.  Qd. 

3965».  Oriiiiu,  Rev.  ,  Rector  of  Dinghy. 

The  Scripture  Account  of  a  Future  State  con^ 
sidered.    . . .    Occasioned  by  reading    a    late 
Pamphlet,  bearing  the  same  Title,  by  an  An- 
onymous Author.    London,  1755,  8°.  Is. 
See  Monthly  Rev.  for  Feb.  1755;  XII.  155. 

3966.  Herljst,  Nic.  Friedr.  Fortgesetzte  Pru- 
fung  der  Boldickischen  Lehrsatze  ...  .  Hal- 
le, 1755,  80.  (22  sh.) 

3967.  Maud,  John.  An  Introductory  Discourse 
to  the  Tremendous  Sanction  impartially  de- 
bated ...    .    London,  1753,  8°.  pp.  92.    U. 

3968. The  Tremendous  Sanction;  or.  Doc- 
trine of  Endless  Torments,  freely  and  impar- 
tially debated,  inquiring  what  Credibility  it 
hath  from  History,  Analogy,  or  Scripture. 
With  a  Discussion  on  the  Origin  of  Evil.  In 
Four  Books.  ...  London,  1755,  8°.  pp.  xx., 
494  +.    JT. 

Maintains  the  doctrine  of  endless  punishment. 

3969.  Troscliel,  Jac.  Elias.  De  seterna  Pecca- 
toruni  Damnatione  speciatim  ex  Scientia  Dei 
media  demonstrata.  [Frees.  S.  J.  Baumgar- 
ten.]    Halae,  1757,  4o.  (6  sh.) 

3969*.  Essai  d'une  demonstration  de  VApoca- 
tastase.  Quoi!  grand  Dieii!  pour  jamais  le 
ciel  ou  le  tartare  I'un  ou  I'autre  m'attend? 
Lampsaque,  1757,  80.  pp.  31. 

See  Baumgarten's  Nachrichte^x  von  merkw.  Bu- 
chern,  XI.  186-188. 

3970.  Considerations  upon  War,  upon 
Cruelty  in  general,  and  Religious  Cruelty  in 
particular.  Also,  an  Attempt  to  prove  that 
EverlastingPunishments  are  inconsistent  with 
the  Divine  Attributes.  In  several  Letters  and 
Essays.  To  which  are  added.  Essays  on  divers 
other  Subjects,  and  an  Oration  in  Praise  of 
Deceit  and  Lying.  The  2d  Ed.  London,  (1758,) 
1761,  80.  pp.  xxvii.,  468.    U. 

The  Essay  on  Everlasting  Punishments  occupies 
pp.  317-400.     The  author  of  this  volume  also  pub- 
lished   "  A    Dissertation    on    False   Religion,"  and 
'  "  Essays  and  Letters  on  Various  Subjects." 

3971.  Specimen  (A)  of  True  Theology,  or 
Bible  Divinity  ...  .  By  a  Searcher  after  Re^ 
ligious  Truth;  and  a  Well-wisher  to  All  Man- 
kind. London,  1758,  80.  pp.  xvi.,  175.  X>., 
BA. 

Maintains  the  doctrine  of  Universalism. 

3972.  Bonrn,  Samuel,  of  Norwich.  A  Letter 
to  the  Rev.  Samuel  Chandler,  D.D.  concerning 
the  Christian  Doctrine  of  Futtire  Punishment. 
. . .     London,  1759,  S".  6d. 

Also  in  R.  Baron's  Pillars  of  Priestcraft  and  Ortho- 
doxy Shaken,  III.  241-261,  Lond.  1768,  12o.    B. 

3973.  Relly,  James.  Union:  or,  A  Treatise 
of  the  Consanguinity  and  Affinity  between 
Christ  and  his  Church.  . . .  London,  1759,  8°. 
pp.  xxxviii.,  138.    V. 

Reprinted,  Boston.  1779;  Providence,  1782 ;  Paris, 
Me.  1826;  Philad.  ]8i3,  SP,  Maintains  Universalism 
on  Calvinistic  principles. 

3974.  Some  Thoughts  on  the  Duration  of  the 
Torments  of  the  Wicked,  and  the  Time  when 
the  Day  of  Judgment  may  be  expected :  chiefly 
occasioned  by  a  late  Pamphlet  [by  Richard 
Clarke]  published  in  Charlestown  South  Caro- 
lina, entitled,  "The  Prophetic  Numbers  of 
Daniel  and  John  Calculated."  Charlestown, 
1759,  80.  pp.  37.    ir. 

Against  Universalism, 

841 


3975 


CLASS  III.— DESTINY  OF  THE  SOUL. 


4005 


3975.  Bourn,  Samuel,  o/iVormcA.  A  Series 
of  Discourses  on  the  Principles  and  Evidences 
of  Natural  Religion  and  the  Christian  Reve- 
lation. ...  4  vol.     London,  1760—    ,  8°.    H. 

Discourses  VIII. —  XIII.  in  Vol.  I.  relate  to  the 
future  state.  Discourse  XV.  maiutains  the  doctrine 
of  the  destruction  of  the  wicked. 

8976.  Letter  (A)  to  the  Rev,  Mr.  B n,  oc- 
casioned by  a  Perusal  of  two  Volumes  of  Dis- 
courses which  he  lately  published.  By  a  Be- 
liever in  God  and  a  Future  State.  London, 
1760,  80.  pp.  32. 

3977.  Petitpierre,  Ferdinand  Olivier.  Apo- 
logie  . . .  sur  son  systeme  de  non-eternit6  des 
peines  k  venir.     1761, 12°. 

Qu6rard  erroneously  gives  Frederic  Louis  as  the 
Christian  name  of  Petitpierre. 

3978.  Relly,  James.  Antichrist  Resisted:  in 
Reply  to  a  Pamphlet,  wrote  by  W.  Mason,  in- 
titled  Antinomian  Heresy  Exploded  ...  . 
London,  1761,  S".  pp.  64.    U. 

3979.  [Stonelionse,  Sir  George,  Bart.].  Uni- 
versal Restitution  a  Scripture  Doctrine.  ... 
London,  1761,  8».  pp.  466.    H. 

3980.  Basedovr,  Joh.  Bernh.  Philalethie ; 
neue  Ansichten  in  die  Wahrheiten  und  Reli- 
gion der  Vernunft  bis  in  die  Grenzen  der 
glaubwiirdigen  Offenbarung.  2  Theile.  Al- 
tona,  1763-64?  So. 

In  this  work  Basedow  opposes  the  doctrine  of  eter- 
nal punishment.     Comp.  No.  3986. 

3981.  Law,  William.  An  Humble,  Earnest, 
and  Affectionate  Address  to  the  Clergy.  ... 
London,  1762,  8o.  — Also  Stamford  [Eng.l, 
1803,  120.  pp.  140.    If, 

Near  the  end  of  this  treatise  Law  professes  his  be- 
lief in  universal  salvation. 

3982.  Clarke,  Richard.  A  Voice  of  Glad- 
Tidings  to  Jews  and  Gentiles  . . .  wherein  the 
Physical  Ground  of  Regeneration  is  shown, 
and  the  Salvation  of  All  Men  is  proved  from 
the  Oracles  of  God  in  both  Covenants.  . . .  Lon- 
don, 1763,  8o.  pp.  232  +.    I). 

S983.  Drei  Abhandlungen  von  den  HoUenstra- 
fen  und  deren  Dauer,  nebst  einer  Nachricht, 
was  sich  mit  Herrn  Petit-Pierre  wegen  dieser 
Lehre  zugetragen.  Frankfurt  und  Leipzig, 
1763,  80. 

3984.  Relly,  James.  The  Sadducee  Detected 
and  Refuted,  in  Remarks  on  the  Works  of 
Richard  Coppin.  . . .  London,  1764,  8o.  pp.  94. 
U. 

See  No.  3783. 

3985.  Dudgeon,  William.  The  Philosophical 
Works  of  Mr.  William  Dudgeon.  Carefully 
corrected,     n.p.  1765, 16o?  pp.  290.    U. 

Mr.  Dudgeon  opposes  the  doctrine  of  endless  pun- 
ishment.    See  particularly  pp.  126-158. 

3986.  "Wirtligen,  C.  F.  Praedestinatio  Ma- 
lorum  Poenarum  praesertim  apud  Inferos 
non  aeternarum  contra  Basedovium  negatur. 
[Prses.  J.  S.  Weickhmann.]    Vitebergae,  1765, 

See  No.  3980. 

3987.  Realite  (La)  et  I'eternite  des  peines  ae 
I'enfer  demontrees  par  des  raisons  philoso- 
phiques  contre  I'irreligion  et  la  superstition. 
Amsterdam,  1766,  8".  (5  sh.) 

See  Ernesti's  Neue  Theol.  Bill.,  1766,  VII.  237-247. 
-B. 
8988.  [Stoneliouge,  SirGQorge,  Bart.].  Uni- 
versal Restitution  farther  defended ;  being  a 
Supplement  to  the  Book  intitled  Universal 
Restitution  a  Scripture  Doctrine  ...  .  Bris- 
tol, 1768,  80.  pp.  148.  H. 
3989.  £nfer  (L')  detruit,  ou  Examen  raisonne 
du  dogme  de  I'eternite  des  peines  [followed  by 
a  "  Dissertation  critique  sur  les  peines  d'enfer" 
by  Whitefoot.  Both  works  translated  from 
the  English  by  the  Baron  d'Holbach.]  ...  . 
Londres  [Amsterdam],  1769, 12o. 

I  have  not  seen  this  volume,  but  conjecture  that 

842 


the  "  L'enfer  dfitruit"  is  a  translation  of  the  work  of 
Richardson  described  above,  No.  3784.  For  a  disser- 
tation attributed  to  Whitefoot,  compare  No.  3788.  I 
take  the  title  from  Barbier.  n.  5101. 

3990.  Miiller,  Joh.  Daniel.  Dissertatio  inau- 
guralis  in  qua  lustitia  Poenarum  aeternarum 
ex  Finitudine  illarum  demonstratur.  Rintelii, 
1769,40. 

3991.  liessing,  Gotthold  Ephraim.  Leibnitz 
von  den  ewigen  Strafen.  1770.  (In  his  Sdmmt- 
liche  Schriften,  Lachmann's  ed.,  IX.  149-177.) 
H. 

3992.  Cotta,  Joh.Friedr.  Dissertatio  de  Morte 
aeterna.    Tubingae,  1771,  4o. 

3993.  Jackel,  Joh.  G.  Gedanken  von  der 
Unendlichkeit  der  HoUenstrafen.  Chemnitz, 
1771,  80.  pp.  72. 

3994.  liettre  philosophico-theologique  sur  I'e- 
ternit§  des  peines.     Amsterdam,  1771,  8o. 

"Against  Rousseau."— BretscA.  Rousseau  touches 
upon  the  subject  in  his  Emile,  Liv.  IV. 

3995.  Berro-w,  Capel,  Rector  of  Rnssivgton. 
Theological  Dissertations  ...  .  London,  1772, 
4o.  pp.  22,  65,  36,  31,  85,  viii.,  170  +.    U. 

The  second  of  these  Dissertations  is  on  "  Predesti- 
nation, Election,  and  Future  Punishments,  '65  pages; 
the  last,  entitled  "  A  Lapse  of  Human  Souls  in  a 
State  of  Pre-existence,"  etc.,  contains  180  pages.  Ber- 
row  opposes  the  doctrine  of  eternal  punishment. 

3996.  ["Walter,  Ernst  Joh.  Conr.].  Neue  Vor- 
stellung  von  den  Strafen  der  Verdammten  in 
der  Ewigkeit  nach  Griinden  der  Schrift.  Ros- 
tock und  Leipzig,  1772,  8o.  pp.  167. 

Maintains  the  doctrine  of  the  destruction  of  the 
wicked.  Compare  the  full  criticism  in  Doderlein  s 
Tlieol.  Bihliothek,  Bd.  II.  St.  1,  p.  440,  S."  —  Bretsch. 
See  also  Nos.  4016,  4033,  below. 

3997.  Eberhard,  Joh.  August.  Neue  Apolo- 
gie  des  Sokrates,  oder  Untersuchung  der  Lehre 
von  der  Seligkeit  der  Heiden  . . .  .  Neue  und 
verbesserte  Aufl.  2  Bde.  Frankfurt  und 
Leipzig,  (Berlin,  1772,  76;  Bd.  II.  1778,)  1787, 
8o.    H. 

A  French  translation,  Amst.  1773,  80;  Dutch,  Gra- 
venhaag,  1773,  8o.  Opposes  the  doctrine  of  eternal 
punishment,  and  the  Augustinian  system  of  theology 
generally.  "A  very  valuable  work,"  characterized 
by  "philosophical  acuteness,  thorough,  impartial, 
and  calm  investigation,"  and  "an  impressive  and 
eloquent  style." — Fuhrmann,  Handb.  d.  theol.  Lit.  II. 
i.  479,  q.  v. 

3998.  Oesfeld,  Gotthelf  Fricdr.  Die  Neue 
Apologie  des  Sokrates  . . .  beurtheilt  ...  . 
Leipzig,  1773,  8o.  pp.  108.     U. 

3999.  Huet,  Daniel  Theodore.  Reflexions  sur 
la  Nouvelle  Apologie  pour  Socrate  de  M.  J.  A. 
Eberhard  ...     .     Utrecht,  1774,  8o. 

4000.  [Stoneliouse,  Sir  George,  Bart.].  Uni. 
versal  Restitution  vindicated  against  the  Cal- 
vinists :  in  Five  Dialogues.  . . .  Bristol,  1773, 
80.  pp.  176.     U. 

4001.  Pomp,  R.  Kurzgefasste  Prlifungen  der 
Lehre  des  Ewigen  Evangeliums:  womit  deut- 
lich  gezeiget  wird,  dass  man  die  Wiederbring- 
ungaller  Dingein  der  heiligen  Schrift  vergeb- 
lich  suchet.  ...  Philadelphia,  1774,  8o.  pp. 
xvi.,  200.     U. 

In  opposition  particularly  to  KleinNicolai  (alia* 
Paul  Siegvolck),  Christoph'Schvitz,  and  David  Scha- 
fer. 

4002.  Verpoorten,  WillemPaul.  DeResur- 
rectione  Impiorum  Merito  Christi  non  impe- 
trata.    Gedani,  1774,  4o.     6  gr. 

4003.  "Weicltlimann,  Sam.  Gottlieb  (Lat. 
Theophilus).  Vindiciae  Doctrinae  de  Suppli- 
ciis  Damnatorum  aeternis.  [Prses.  W.  P.  Ver- 
poorten.]   Gedani,  1774,  4o.  pp.  32. 

4004.  Alplien,  Hieronymus  van.  Eenige 
leerstukken  van  den  protestantschen  gods- 
dienst  ...  [in  answer  to  Eberhard].  Utrecht 
1775,  80. 

4005.  Haller,  Albert,  Baron  von.  Briefe 
iiber  einiger  noch  lebenden  Freigeister  Ein- 


4006       SECT.  III.    F.  4.— CHRISTIAN  DOCTRINE.  — 2)raj^rjo,v  01- praTs-ffjjfiTOT.       4034 


wiirfe  gegen  die  Offenbarung.  3  Theile.    Bern, 

1775-77,80. 

The  fourih  Letter  in  Part  II.  maintains  the  eternity 
of  future  punishment. 

4006.  Hofmann,  Friedr.  Wilh.  Dubiorum, 
quae  Doctrinae  de  Poenis  Damnatorum  aeter- 
nis  objici  solent,  potiorum  Solutio.    [Prses.  Q. 

F.  Seller.]     Erlangae,  1775,  4o. 

4007.  Konlg,  J.  C.  De  Annihilatione  .aEternis 
afflicto  Cruciatibus  baud  detestanda.    [Prms. 

G.  A.  Wille.]     Altorfi,  1775,  4o.  3  gr. 

4008.  Croswell,  A.  Mr.  Murray  Unmask'd. 
In  which  ...  is  shown,  that  the  Doctrine  of 
Universal  Salvation  is  inimical  to  Vertue  ...  . 
With  ...  the  Address  of  Mr.  Chandler  of 
Glocester,  to  the  People  of  his  Charge,  with 
regard  to  Mr.  Murray.  . . .  The  2d  Ed.  greatly 
enlarged.     Boston,  1775,  8o.  pp.  20.     BA. 

4009.  Cleaveland,  John.  An  Attempt  to 
nip  in  the  Bud,  the  Unscriptural  Doctrine  of 
Universal  Salvation  . . .  which  a  certain 
Stranger,  who  calls  himself  John  Murray, 
has,  of  late,  been  endeavoring  to  spread  in 
the  First  Parish  of  Gloucester  ...  .  Salem, 
N.E.,  1776,  80.  pp.  44. 

4010.  [Relly,  James].  Epistles :  or.  The  Great 
Salvation  contemplated;  in  a  Series  of  Letters 
to  a  Christian  Society.  By  J.  R.  ...  London, 
1776,  80.  pp.  237.     U. 

4011.  Beyer,  Carl  August.  Apologie  der 
heiligen  Schrift  oder  Untersuchung  der  Lehre 
von  den  gottlichen  Strafen.  ...  Halle,  1779, 
80.  pp.  207  +.     U. 

In  opposition  to  Eberhard, 

4012.  ServetU8,Mordecai,  jpsei«?on.  The  Mys- 
tic's Plea  for  Universal  Redemption,  as  ... 
preached  by  Mr.  Elhanan  Winchester  ...  in  a 
Number  of  Letters  to  the  Rev.  William  Ro- 

fers,  &c.     By  Mordecai  Servetus.  . . .    Philad. 
781,  80.  pp.  16.     U. 

4013.  [Beyer,  Joh.  Rud.  Gottlieb].  Ueber  die 
Strafen  der  Verdammten  und  deren  Dauer. 
Ein  Versuch.    Leipzig,  1782,  8o.  pp.  102.     U. 

"  Nur  relativ  seien  sie  ewig."—Bretsch.  See  Nos. 
4035,  4036. 

4014.  [Lessing,  Gotthold  Ephraim].  Gott- 
liche  Entwickelung  des  Satans  durch  das 
Menschengeschlecht.    Dessau,  1782,  So. 

Restorationist. 

4015.  Newton,  Thomas,  Bp.  Works.  1782. 
See  No.  2207. 

4016.  'Walter,  Ernst  Joh.  Conr.  PrUfung 
wichtiger  Lehren  theologischen  und  philoso- 
phischen  Inhalts  ...  .  Berlin,  1782,  8o.  pp. 
xvii.,  334.     F. 

The  third  chapter,  pp.  104-210,  discusses  the  ques- 
tion, "1st  der  Zweck  der  zukunftigen  Strafen  die 
Besserung?"  The  author  favors  the  doctrine  of  the 
destruction  of  the  wicked. 

4017.  [Cliatiiicy,  Charles]  ?  Salvation  for  All 
Men,  illustrated  and  vindicated  as  a  Scripture 
Doctrine,  in  Numerous  Extracts  from  a  Vari- 
ety of  Pious  and  Learned  Men,  who  have 
purposely  writ  upon  the  Subject.  . . .  By  One 
who  wishes  well  to  all  Mankind.  The  2d  Ed. 
Boston,  1782,  4o.  pp.  iii.,  26.    BA.,  H. 

The  preface  is  signed  T.  W. 

4018.  Mather,  Samuel,  D.D.  All  Men  will 
not  be  saved  forever  ...  .  [In  answer  to 
"  Salvation  for  All  Men,"  etc.]  Boston,  1782, 
8o.  pp.  31.    BA. 

4019.  [Clarke,  Pev.  John,  D.D.].  A  Letter  to 
Doctor  Mather.  Occasioned  by  his  Disingenu- 
ous Reflexions  upon  a  certain  Pamphlet,  en- 
titled. Salvation  for  All  Men.  By  One  who 
wishes  well  to  him  in  common  with  Man- 
kind. . . .    Boston,  1782,  4o.  pp.  9.    BA.,  MRS. 

4020.  Awthior  (To  the)  of  a  Letter  to  Dr.  Ma- 
ther. By  One  of  the  Readers.  Boston,  1783, 
40,  pp.  6.    BA. 


4021.  To-tvnsend,  Shippie.  Some  Remarks 
on  a  Pamphlet  intituled,  All  Men  will  not  bo 
saved  for  ever :  wrote  by  Samuel  Mather,  . . . 
in  Answer  to  one,  intituled.  Salvation  for  All 
Men  ...    .    Boston,  N.E.  1783,  80,  pp.  32. 

Also  in  his  Gospel  News,  etc.  1794,  80,  pp.  136-179. 

4022.  [Eckley,  Joseph].  Divine  Glory  brought 
to  View,  in  the  Condemnation  of  the  Un- 
godly ...  .  In  Reply  to  a  late  Pamphlet, 
entitled,  Salvation  for  All  Men.  By  a  Friend 
to  Truth.  . . .    Boston,  1782,  4o.  pp.  51.    BA. 

4023.  Divine  Glory  brought  to  View  in  the 
Final  Salvation  of  All  Men.  A  Letter  to  the 
Friend  to  Truth.  By  One  who  wishes  well  to 
all  Mankind.  ...  Boston,  1783,  4o.  pp.  19. 
BA. 

4024.  [Eckley,  Joseph].  Appendix,  in  An- 
swer to  a  late  Letter,  entitled  Divine  Glory 
brought  to  View,  in  the  Final  Salvation  of  All 
Men.  . . .     [Boston,  1783,]  8°.  pp.  8.    BA. 

4025.  lietter  (A)  to  the  Author  of  Divine 
Glory  brought  to  View,  in  the  Condemnation 
...  of  the  Ungodly,  with  the  Appendix.  [Bos. 
ton,  1783,]  40.  pp.  10.    BA.       . 

4026.  Townsend,  Shippie.  Repentance  and 
Remission  of  Sins  considered,  in  Answer  to  a 
Pamphlet  intitled,  "  Divine  Glory  in  the  Con- 
demnation of  the  Ungodly."  Boston,  1784, 
8°. 

4027.  Presl>yterlan  Cliurcli  —  First 
Presbytery  of  the  Eastward.  Bath-Kol.  A 
Voice  from  the  Wilderness.  Being  an  Humble 
Attempt  to  support  the  sinking  Truths  of 
God,  against  some  of  the  Principal  Errors, 
raging  at  this  Time.  ...  By  the  First  Pres- 
bytery of  the  Eastward.  . . .  Boston,  1783, 
180.  pp.  vii.,  360  +.    MRS. 

Pp.  169-360  are  in  opposition  to  "  Origenism,"  or 
the  doctrine  of  Universal  Salvation. 

4028.  Tliaclier,  Peter.  That  the  Punish- 
ment of  the  finally  Impenitent  shall  be  Eter- 
nal ;  or.  That  all  Men  shall  not  be  saved,  at- 
tempted to  be  proved  and  illustrated  in 
Three  Sermons,  preached  at  Maiden,  October, 

1782.  . . .    Salem,  1783,  sm.  4o.  pp.  51.    H. 

4029.  Billiges  Mitt  el  (Ein)  zwischen  den  bei- 
den  vornehmsten  Meinungen  Uber  die  Dauer 
der  Strafen  im  zukunftigen  Leben,  vorgelegt 
durch  einen  eklectischen  Theologen.  Aus  dem 
Franzosischen  iibersetzt  mit  einigen  Anmer- 
kungen.     Leipzig,  1783,  80.  pp.  79. 

4030.  Emmons,  Nathanael.  A  Discourse 
concerning  the  Process  of  the  General  Judg- 
ment. In  which  the  Modern  Notions  of  Uni- 
versal Salvation  are  particularly  considered. 
. . .    Providence,  R.I.,  1783,  4o.  pp.  75.    BA. 

4031.  Oordon,  William.  The  Doctrine  of  Fi- 
nal Universal  Salvation  examined  and  shown 
to  be  Unscriptural :  in  Answer  to  a  Pamphlet 
entitled  Salvation  for  All  Men  ...    .    Boston, 

1783,  40.  pp.  ii.,  96.     BA. 

4032.  Hopkins,  Samuel.  An  Inquiry  con- 
cerning the  Future  State  of  those  who  die  in 
their  Sins:  wherein  the  Dictates  of  Scripture 
and  Reason,  iipon  this  important  Subject,  are 
carefully  considered;  and  whether  Endless 
Punishment  be  consistent  with  Divine  Jus- 
tice, Wisdom  and  Goodness :  in  which  also 
Objections  are  stated  and  answered.  . . .  New- 
port, Rhode-Island,  1783,  4o.  pp.  vi.,  194.    B. 

Also  in  his  Works,  1854,  80,  II.  .367-489.     H. 

4033.  Jiinge,  Christian  Gottfried.  Dissertatio 
inauguralis,  qua  de  Duratione  Poenarum  In- 
fernalium  recentioris  Auctoris  [i.e.  E.  J.  C. 
Walter]  Senteutia  expenditur.  Altdorfii, 
1783, 40. 

See  Nos.  3996,  4016. 

4034.  Programma  de  Poenarum  divinarum 

Vi  emendatrice.    Altdorfii,  1783,  4o. 

843 


A035 


CLASS  III.— DESTINY  OF  THE  SOUL. 


4062 


4035.  [ScH-wartze,  Christian  August].  Zu- 
satze  zu  dem  Versuch  eines  Ungenannten  [i.e. 
J.  R.  G.  Beyer]  liber  die  Strafen  der  Ver- 
dammten  ...    .    Leipzig,  1783,  S".  pp.  62. 

"  Maintains  the  possibility  and  probability  of  the 
recovery  of  the  damned."— £retecA.    See  No.  4013. 

4036.  Beyer,  Joh.  Rud.  Gottlieb.  Ueber  die 
Strafen  der  Verdammten  und  deren  Dauer. 
Fortgesetzter  Versuch  ...  .  Leipzig,  1784, 
80.  pp.  (8),  263.     U. 

4037.  [Cliauncy,  Charles].  The  Mystery  hid 
from  Ages  and  Generations,  made  manifest  by 
the  Gospel-Revelation:  or.  The  Salvation  of 
All  Men  the  Grand  Thing  aimed  at  in  the 
Scheme  of  God  ...  .  In  Three  Chapters.  . . . 
By  One  who  wishes  well  to  the  whole  Human 
Race.  . . .    London,  1784,  8o.  pp.  xvi.,  406.    ff. 

A  Dutch  translation  of  the  above  (as  I  suppose),  by 

P.  van  Hcnicrt,  with  the  title  :— "De  eindelijkegeluk- 

\  zaligheid  allermenschen,  voornamelijk  bedoeld  in  het 

plan  van  God,"  etc.    2  deelen,  Leeuwarden,  1787,  8°. 

4038.  Predigten  liber  die  falsche  Lehre  von 
ewigen  HoUenstrafen.  2  Theile.  Berlin,  1784, 
80. 

4039.  Purves,  James.  An  Humble  Attempt 
to  investigate  and  defend  the  Scripture-Doc- 
trine concerning  the  Father,  the  Son,  and  the 
Holy  Spirit :  to  which  is  now  added,  Observa- 
tions concerning  the  Mediation  of  Jesus  Christ, 
.. .  and  the  Final  Issue  of  his  Administration. 
With  an  Appendix  ...  .  The  2d  Ed.,  revised 
and  greatly  enlarged  ...  .  Edinburgh,  1784, 
120.  pp.  xvi.,  316.     U. 

The  author  is  a  Unitarian  and  a  Restorationist. 

4040.  Brown,  James,  Missionary  of  the  Soc. 
for  Prop,  the  Gospel  in  Foreign  Parts.  Tlie 
Restoration  [Restitution?  so  Watt]  of  all 
Things ;  an  Essay  on  the  Important  Purpose 
of  the  Universal  Redeemer's  Destination. 
London,  1785,  8o.  pp.  xii.,  63. 

See  No.  4167. 

4041.  [Corrodi,  Heinr.].  Uber  die  Ewigkeit 
der  HoUenstrafen.  (Beytrage  zur  Befbrd.  d. 
vernilvft.  Denkens,  etc.,  1785,  Heft  7,  pp. 
41-72.)     F. 

4041*.  Peters,  Samuel.     A  Letter  to  the  Rev. 
John  Tyler,  concerning  the  Possibility  of  Eter- 
nal Punishments,  and  the  Improbability  of 
Universal  Salvation.    London,  1785,  8o.    H. 
See  No.  4131. 

4042.  Smalley,  John.  Eternal  Salvation  on 
no  Account  a  Matter  of  Just  Debt  ...  .  A 
Sermon,  delivered  at  Wallingford,  . . .  with 
special  reference  to  the  Murryan  [sic]  Contro- 
versy. . . .    Hartford,  1785,  8o.  pp.  30.    U. 

4043.  The  Law  in  all  respects  satisfied  by 

our  Saviour,  in  regard  to  those  only  who  be- 
long to  him ;  or,  None  but  Believers  saved  ...  . 
A  Second  Sermon,  preached  at  Wallingford, 
with  a  View  to  the  Universalists.  . . .  Hart- 
ford, 1786,  80.  pp.  32.     U. 

4044.  Adelos,  pseudon.  New  Sentiments,  dif- 
ferent from  any  yet  published,  upon  the  Doc- 
trine of  Universal  Salvation  ...  .  By  Adelos. 
Providence,  1786,  8°.  pp.  64.    BA. 

Against  the  doctrine. 

4045.  Crouch.,  Isaac.  The  Eternity  of  Future 
Punishments.  A  Sermon  preached  before  the 
University  of  Oxford  . . .  [April  9, 1786,  from 
Rev.  xxii.  11].    Oxford,  1786,  40,  pp.  23.     U. 

4046.  K-vans,  David.  General  Election,  or. 
Salvation  for  All  Men  illustrated  and  proved. 
A  Sermon  preached  at  the  Meeting  of  the  United 
Brethren,  in  New  Britain  in  Pennsylvania, 
November  —  1785.     N.P.  1786,  8o.  pp.  27.     U. 

4047.  Jolmson,  Stephen.  The  Everlasting 
Punishment  of  the  Ungodly,  illustrated  and 
evinced  to  be  a  Scripture  Doctrine :  and  the 
Salvation  of  All  Men,  as  taught  in  several 

844 


Late  Publications,  confuted.  . . .  New-London, 
[Conn.],  1786,  8o.  pp.  xviii.,  359.    H.,  U. 

4048.  lieicester,  Francis.  Christ  glorified  in 
the  Salvation  and  final  Restoration  of  all 
Mankind ;  set  forth  in  two  Sermons  on  1  Tim. 
iv.  9, 10, 11.    London,  1786,  8o.  Is. 

4049.  Matthews,  William.  The  Miscella- 
neous Companions  :  Vol.  III.  Containing  Dis- 
sertations ...  ;  and  Dialogues  in  the  World  of 
Spirits.    Bath  [Eng.],  1786,  10".  pp.  234.     U. 

Pp.  33-62  contain  a  dissertation  on  the  Last  Day  ; 
pp.  63-160  oppose  the  doctrine  of  eternal  punish- 
ment. 

4050.  Petitpierre,  Ferdinand  Olivier.  Le 
plan  de  Dieu  en  vers  les  hommes,  tel  qu'il  I'a 
manifesto  dans  la  nature  et  dans  la  gr<ace.  . . . 
Hamburg,  1786,  8o.  — Nouvelle  ed.,  Amster- 
dam, 1791,  80.  pp.  xxiv.,  272.     U. 

4051.  Thoughts  on  the  Divine  Goodness,  re- 
lative to  the  Government  of  Moral  Agents, 
particularly  displayed  in  Future  Rewards  and 
Punishments.  Translated  from  the  French  .... 
Bath  [Eng.],  1788,  8o.— Also  Hartford  [Conn.], 
1794,  120;  Montpelier  [Vt.],  1828,  12o  (D.); 
Philadelphia,  1843,  8o. 

See  MoiUhly  Rev.  for  March,  1788;  LXXXVIII. 
238-241. 

4055.  Smith,  William  Pitt.  The  Universalist. 
In  Seven  Letters  to  Amyntor.  . . .  New- York, 
1787, 120.  pp.  305.     U. 

4053.  Thomson,  R.  The  Eternity  of  Hell- 
Torments  vindicated.    London?  1788,  8o. 

4054.  Whltaker,  Edward  W.  A  Serious  Ad- 
dress on  the  Scripture  Doctrine  of  Future 
Punishment.    About  1788  ?  8o. 

4055.  "Winchester,  Elhanan.  The  Universal 
Restoration,  exhibited  in  Four  Dialogues  be- 
tween a  Minister  and  his  Friend  ...  .  The 
2d  Ed.,  with  Additions.  To  this  Edition  is 
prefixed  . . .  some  Sketches  of  . . .  [the  Au- 
thor's] Life  ...  .  London,  (1788,)  1792,  8o. 
pp.  Ix.,  202.    H. 

Fourth  edition,  with  Notes  by  W.  Vidler,  London, 
1799.  —Reprinted  at  Worcester,  Mass.  1803,  12  (H.) ; 
Bellows  Palls,  Vt.  1819,  Vl°  (H.);  Boston,  1831,  8o ; 
Philad.  1843,  8o. 

4056.  Clarke,  George.  Vindication  of  the 
Honour  of  God,  and  of  the  Rights  of  Men;  in 
a  Letter  to  Mr.  De  Coetlogon,  occasioned  by 
the  Publication  of  Edwards'  Sermon  on  the 
Eternity  of  Hell  Torments.    1789,  8o. 

4057.  Taylor,  Daniel.  The  Eternity  of  Fu- 
ture Punishment,  asserted  and  improved:  a 
Discourse  on  Matthew,  xxv.  46.  London,  1789, 
8o.  pp.  46. 

4058.  The  Eternity  of  Future  Punishment 

re-asserted.    8o. 

4059.  Winchester,  Elhanan.  A  Course  of 
Lectures  on  the  Prophecies  that  remain  to  be 
fulfilled.  4  vol.  London,  1789-90,  8o.— 2  vol. 
Walpole,  1800,  8o.    H. 

4060.  Pragmatische  Abhandlung  tlber  die 
Dauer  der  HoUenstrafen.  Frankfurt  und  Leip- 
zig, 1789,  80.  pp.  263  +.    U. 

Restorationist. 

4061.  [Cooper,  Samuel,  D.D.,  of  Great  Yar- 
mouth], d.  1800.  Four  Dissertations.  I.  On 
Eternal  Ptmishments.  In  which  the  Design 
of  Punishment  in  general  is  placed  in  a  New 
Light.  II.  On  Christ's  cursing  the  Fig-Tiee. 
. . .  III.  On  Mistranslations  in  the  New-Tes- 
tament. . . .  IV.  On  Christ's  Temptation.  . . , 
London,  n.d.  8".  pp.  xv.,  201.     U. 

With  the  half-title  : — "  Explanations  of  some  Diffi- 
cult Texts  in  the  New  Testament.  In  Four  Disserta- 
tions." 

4062.  Ed-wards,  Jonathan,  ^7)e  .T/OMw^rer.  The 
Salvation  of  All  Men  strictly  examined;  and 
the  Endless  Punishment  of  those  who  die  Im- 
penitent, argued  and  defended   against  the 


4063        SECT.  III.    F.  4.— CHRISTIAN  DOCTRINE.— i)WJ^r/OAr  oi'PP-V7.yyy.U£.vT.        4C83 


Objections  and  Reasonings  of  the  Late  Rev.  . 
Doctor  Chauncy,  of  Boston,  in  his  Book  en- 
titled  "The  Salvation  of  All   Men,"  &c.  ... 
New-Haven,   1790,  8".  pp.  vi.,  332.    H.  —  2d 
Ed.  ...  To  which  is  added,  an  Appendix,  by 

Rev.  Nathaniel  Emmons,  D.D Boston, 

1824,  r2».  pp.  419.    ir. 

Perhaps  the  ablest  work  in  defence  of  the  doctrine 

of  eudless  punishment.— A />M<cA  translation, Utrecht, 

1792,  8«. 

4063.  E>vigltelt  (Ueber  die)  der  HoUen- 
strafen,  ein  Yeisuch  in  einem  Briefe  des 
Grafen  von  51.  Aus  dem  Franzbsischen.  Leip- 
zig, 1790,  80.  pp.  82. 

4063*.  God's  Love  to  Mankind,  exemplified  .... 
By  a  Resident  of  New-York.    New-York,  1791, 
8°.  pp.  18.     H. 
Uuiversalist. 

4064.  Burton,  Philip.  Annihilation  no  Pun- 
ishment to  the  Wicked  after  the  Day  of 
Judgment  ...     .     London,  1792,  S°.  6d. 

4065.  [Clarice,  George].  A  Vindication  of  the 
Honor  of  God  :  in  a  Scriptural  Refutation  of 
the  Doctrines  of  Eternal  Misery,  and  Universal 
Salvation.  . . .    London,  1792,  8o.  pp.  284.    U. 

Maintains  the  destruction  of  the  wicked. 

4065».  'Weaver,  James.  Free  Thoughts  on 
the  Universal  Restoration  of  all  lapsed  Intel- 
ligences from  the  Ruins  of  the  Fall;  with 
Thoughts  on  the  Origin  of  Evil.  London, 
1792,  So. 

4066.  Ammon,  Christoph  Friedr.  von.  Sym- 
bolae  Theologicae  et  Criticae  ad  Doctrinam  de 
Poenarum  divinarum  Duratione  in  altera 
Vita.  (Opuscula  TheoL,  1793,  8o,  pp.  109-144.) 
F. 

4067.  [Dutoit  Mamtorlmi,  Marc  PhilippgJ. 
Laphilosophie  divine  ...  .  Par  Keleph  Ben 
Nathan  ...  3  torn.  [Lausanne?],  1793,  8o.   H. 

The  first  edition  of  this  strange  mystical  work  was 
published  in  1790  with  the  tiUe:  —  "  De  1  origine,  des 
usages,  des  abus,"  etc.  See  Querard.  Tom.  I.  pp. 
6.S-70,  and  II.  6-26  treat  of  immortality.  The  author 
rejects  the  doctrine  of  eternal  punishment,  quoting 
the  striking  expression  of  Madame  Guyon.  — "Pure 
love  is  the  only  eternal  fire.  See  Tom.  I.  pp.  372, 
373. 

4068.  Young,  Joseph,  M.D.  Calvinism  and 
Univcrsalism  Contrasted  ...  .  New- York, 
1793, 120  or  18°.  pp.  xx.,  124. 

Universalist. 

4069.  Marsom,  John.  The  Universal  Resto- 
ration of  Mankind  examined  and  proved  to 
be  a  Doctrine  Inconsisteutwith  itself,  ...  and 
Subversive  of  the  Gospel  of  Jesus  Christ.  In 
Answer  to  Dr.  Chauncy  of  New  England,  and 
Mr.  Winchester's  Dialogues.  ...  2  voL  Lon- 
don. x.D.  [1794?],  160.     U. 

Mr.  Marsom  maintains  the  destruction  of  the 
wicked. 

4070.  Tovrnsend,  Shippie.  Gospel  News  .... 
Boston,  1794,  80.  pp.  376.     BA. 

Maintains  the  doctrine  of  universal  salvation. 
4070».  Murray,   John.     Univcrsalism  vindi- 
cated ...    .    Charlestown,  [1795  ?J  8°.  pp.  xvi., 
96.    H. 

4071.  "Wright,  Richard.  The  Eternity  of 
Hell  Torments  Indefensible :  being  an  Exami- 
nation of  several  Passages  in  Dr.  Ryland's 
Sermon,  entitled  "The  First  Lye  Refuted." 
. . .     London  [179-?],  8o.  pp.  62.     U. 

4072.  X^d-wards,  Jonathan,  the  dder.  Re- 
marks on  Important  Theological  Controver- 
sies. . . .    Edinburgh,  1796,  12o.  pp.  480.    BA. 

Ch.  I.,  pp.  1-35,  treats  of  "  God's  moral  government, 
a  future  state,  and  the  immortality  of  the  soul ;"  Ch. 
II..  pp.  36-95,  of  "the  endless  punishment  of  those 
who  die  impenitent."     Comp.  No.  3737. 

4073.  Huntington,  Joseph.  Calvinism  Im- 
proved ;  or.  The  Gospel  illustrated  as  a  System 
of  Real  Grace  issuing  in  the  Salvation  of  All 


Men.  A  Poethumous Work  ...  .  New-Lon- 
don (Conn.),  179(5,  8o.  pp.  331.    H. 

4074.  Huntington,  William.  Advocates  for 
Devils  refuted,  and  their  Hope  of  the  Damned 
demolished :  or.  An  Everlasting  Task  for  Win- 
chester and  all  his  Confederates.  . . .  Phila- 
delphia, 1796,  80.  pp.  95.    BA. 

4075.  Strong,  Nathan.  The  Doctrine  of  Eter- 
nal Misery  Reconcileable  with  the  Infinite  Be- 
nevolence of  God,  and  a  Truth  plainly  asserted 
in  the  Christian  Scriptures.  ...  Hartford, 
1796,  80.  pp.  408.    B.,  U. 

See  No.  4099. 

4076.  Kershaiv,  James.  The  Grand  Exten- 
sive Plan  of  Human  Redemption  . . .  including 
the  Times  of  the  Restitution  of  All  Things 
...    .    Louth,  1797,  120.  pp.  289.     U. 

4077.  TJnlversalist's  IMiscellany  (The) ;  or. 
Philanthropist's  Museum.  Intended  chiefly 
as  an  Antidote  against  the  Antichristian  Doc- 
trine of  Endless  Misery.  ...  Vol.  I. — V.  || 
The  Universal  Theological  Magazine  . . .  being 
a  Continuation  of  the  Universalist's  Miscel- 
lany. Vol.  VL  — IX.  ...  [Edited  by  William 
Vidler.  Monthly.  Jan.  1797 -Dec.  1803.]  9vol. 
London,  1797-[i803],  8o. 

4078.  Universal  Theological  Magazine  (The) 
and  Impartial  Review.  Vol.  I. — III.  [Jan. 
1804 -July,  1805.J  3  vol.  London,  1804-05, 
80. 

4079.  'Bro'wrkeySohn,  of  Sidney  Sussex  College, 
Cambridge.  An  Essay  on  Universal  Redemp- 
tion ;  tending  to  prove  that  the  General  Sense 
of  Scripture  favours  the  Opinion  of  the  Final 
Salvation  of  All  Mankind.  . . .  London,  1798, 
80.  pp.  42.     F. 

4080.  Sliepard,  Samuel.  The  Principle  of 
Universal  Salvation  examined  and  tried  bj 
the  Law  and  Testimony  ...  .  In  an  Epistle 
to  a  Friend.  Exeter  [N.H.],  179S,  12o.  pp.  36. 
D. 

4081.  Universal  Restoration  (The) ;  exhibited 
in  a  Series  of  Extracts  from  Winchester, 
White,  Siegvolk,  Dr.  Chauncy,  Bishop  Newton, 
and  Petitpierre  ...    .     London,  1798, 12o.  2s. 

4082.  Wright,  Richard.  An  Abridgement 
of  Five  Discourses  . . .  intended  to  obviate 
. . .  Objections  ...  to  the  Doctrine  of  Universal 
Restoration  ...  .  Wisbech,  1798,  8o.  pp. 
77  +.     H. 

4083.  Address  (An)  to  Candid  and  Serious 
Men.   By  some  Friends  of  Mankind.   London, 

1798,  80.  pp.  18.    U. 

4084.  [Pislier, ].    Free  Strictures  on  "An 

Address  to  Candid  and  Serious  5Ien."  Tending 
to  refute  the  Arguments  brought  forward  in 
that  Pamphlet  in  favour  of  the  Restoration  of 
all  lapsed  Intelligences.  By  some  Friends  of 
Revelation.    London,  1799,  8o.  pp.  23.    U. 

Ascribed  by  Mr.  Vidler  to  "  Mr.  Fisher,  of  Wis- 
beach." 

4085.  Vidler,  William.  God's  Love  to  his 
Creatures  asserted  and  vindicated;  being  a 
Reply   to    the    "Strictures  ...    ."    London, 

1799,  So.  pp.  36.     U. 

4086.  Foster,  Joel,  and  Ballou,  Ilosea.  A 
Literary  Correspondence,  in  which,  the  Ques^ 
tion  concerning  Future  Punishment,  and  the 
Reasons,  for  and  against  it,  are  considered.  . . . 
Northampton,  Mass.,  1799,  8o.  pp.  68.    BA. 

4087.  Fuller,  Andrew.  . . .  Letters  to  Mr.  Vid- 
ler, on  the  Doctrine  of  Universal  Salvation. 
Clipstone.  1802,  8o.  pp.  108.    BA. 

4088.  Vidler,  William.  Letters  to  Mr.  Fuller 
on  the  Universal  Restoration,  with  a  State- 
ment of  Facts  attending  that  Controversy, 
and  some  Strictures  on  Scrutator's  Review. 
[London,]  1803,  8o.  pp.  xxii.,  167.     U. 

54  845 


4089 


CLASS  III.  — DESTINY  OP  THE  SOUL. 


4115 


The  letters  of  Mr.  Puller  and  Mr. Vldler  were  origin- 
ally published  in  the  Universalist's  Miscellany  for 
1799-1801.     See,  further,  Nos.  4087,  4096. 

4089.  Wriglit,  Kichard.  Hints  on  the  Uni- 
versal Restoration.  . . .  Wisbech,  1799,  8°.  pp. 
12. 

4090.  Andre-ws,  Elisha.  A  Candid  Reply  to 
the  Arguments  of  the  late  Rev.  Elhanan  Win- 
chester, contained  in  a  Work,  entitled,  "  The 
Universal  Restoration  . . . ,"  &c.  Boston,  1800, 
120.  pp.92.    //; 

4091.  Gabler,Joh.Phil.  Einige  Hauptgrunde 
gegen  die  Ewigkeit  der  positiven  Hollen- 
strafen.  {Nf.ties  theol.  Journ.,  1800,  XV. 
142-145.) 

4092.  Cliais  de  Sourcesol.  L'^vangile 
eternel  . . .  findu  Livre  des  Manifestes.  [Paris? 
18-,]  120. 

4093.  Mandement  du  ciel  aux  eglises  6ga- 

rees,  complement  du  Livre  des  Manifestes. 
[Paris?  1804,]  120. 

In  these  two  works  the  author,  a  fanatic  claiming 
to  be  inspired,  denies  Uie  doctrine  of  endless  punish- 
ment. The  Livre  des  Manifestes  was  publ.  at  Avignon 
in  1800,  2  vol.  120.  aud  reprinted  at  Paris. 

4094.  Answer  to  an  Anonymous  Letter  (dated 
Sept.  18,  1777),  on  Predestination  and  Free- 
will, with  a  Postscript  on  Eternal  Punish- 
ments.   London,  1801,  8o.  pp.  55. 

4095.  Douglas,  Neil.  An  Antidote  against 
Deism,  in  a  Series  of  Letters  to  the  Editor  of 

in   which   the  Arguments  against  the 

Eternal  Prevalence  of  Sin  and  Misery  . . .  are 
candidly  stated  from  Scripture;  and  also  an 
Answer  to  Objections  ...  .  Edinburgh,  1802, 
8°.  pp.  viii.,  xvi.,  275.     U. 

4096.  [  Jerram,  Charles].  Letters  to  an  Uni- 
versalist ;  containing  a  Review  of  the  Contro- 
versy between  Mr.  Vidler  and  Mr.  Fuller;  on 
the  Doctrine  of  Universal  Salvation.  By  Scru- 
tator. . . .  Clipstone,  1S02,  8o.  pp.  viiL,  182. 
U. 

See  Nos.  4087,  4088. 

4097.  AVinter,  Robert.  The  Endless  Duration 
of  Future  Punishments.     London  ?  1802,  8o. 

4098.  Andre-*vs,  Elisha.  A  Candid  Examina- 
tion of  the  Moral  Tendency  of  the  Doctrine 
of  Universal  Salvation,  as  taught  by  its  Advo- 
cates. . . .    Boston,  1803, 180.  pp.  173.    ^^.^  ^ 

4099.  Foster,  Dan.  A  Critical  and  Candid 
Examination  of  a  Late  Publication,  entitled 
The  Doctrine  of  Eternal  Misery,  Reconcileable 
with  the  Infinite  Benevolence  of  God  ...  . 
By  Nathan  Strong  ...  .  Walpole,  New-hamp- 
Bhire,  1803,  80.  pp.  vi.,  317.     U. 

See  No.  4075. 

4100.  Simpson,  John.  An  Essay  on  the  Du- 
ration of  a  Future  State  of  Punishments  and 
Rewards.    London,  1803,  80.  pp.  103  -f.  • 

Also  in  hi.s  "  E.ssavs  on  the  Language  of  Scripture," 
Lorid.  1806,  80,  pp.  1-92.     ff. 

4101.  [Tliwrn,  Wilh.  Christian].  Jesus  und 
seine  Apostel  in  Widerspruch  in  Ansehung 
der  Lehre  von  der  ewigen  Verdammniss. 
(Scherer's  Schriftfor seller,  1803,  St.  I.  No.  4.) 

Maintains  that  Je.sus  did  not  affirm  the  doctrine. 
—Bretsch. 

4102.  Ballon,  Hosea.  Notes  on  the  Parables 
of  the  New  Testament,  scripturally  illu.s- 
trated  and  argumentatively  defended.  . . .  4th 
Ed.,  revised  by  the  Author.  Boston,  (1804, 
12,  22,)  1831,  12o.  pp.  299. 

First  ed.  publ.  at  Randolph,  Vt.,  1804,  S".  pp.  80.  — 
2d  ed.,  Portsmouth,  N.H 

4103.  Dobson,  Thomas.  Letters  on  the  Exist- 
ence and  Character  of  the  Deity,  and  on  the 
Moral  State  of  Man.  2  pt.  Philadelphia, 
1804, 16?     J7. 

Letters  XV.-XVII.  (IL  1-80)  maintain  the  doc- 
trine of  "  universal  reconciliation ;"  Let.  "VII.  (I. 
121-lRO)  supports  the  doctrine  of  pre-existence. 

846 


4104.  Yonng,  Joseph,  M.D.  The  Universal 
Restoration  of  All  Men.  Proved,  by  Scrip- 
ture, Reason,  and  Common  Sense.  ...  New- 
York,  1804, 120.  pp.  259.     U. 

4105.  Ballon,  Hosea.  A  Treatise  on  Atone- 
ment; in  which,  the  Finite  Nature  of  Sin  is 
argued,  its  Cause  and  Consequences  as  such ; 
the  Necessity  and  Nature  of  Atonement ;  and 
its  Glorious  Consequences,  in  the  Final  Recon- 
ciliation of  All  Men  to  Holiness  and  Happi- 
ness. . . .    Randolph  (Ver.),  1805,  80.  pp.  216. 

4106.  Haynes,  Lemuel.  Universal  Salvation : 
a  very  Ancient  Doctrine;  with  some  Account 
of  the  Life  and  Character  of  its  Author  [viz. 
the  Devil].  A  Sermon,  delivered  at  Rutland 
. . .  in  . . .  1805.  9th  Ed.  Boston,  1814,  12o. 
pp.  12.     BA. 

4107.  Smith,  Elias.  The  Doctrine  of  the 
Prince  of  Pe.ace  and  his  Servants,  concerning 
the  End  of  the  Wicked  . . .  proving  that  the 
Doctrines  of  the  Universalists  and  Calvinists 
are  not  the  Doctrine  of  Je.sus  Christ  and  the 
Apostles.  . . .    Boston,  1805,  12o.  pp.  71.    BA. 

4108.  Spanlding,  Josiah.  Universalism  con- 
founds and  destroys  itself;  or.  Letters  to  a 
Friend;  in  Four  Parts.  Part  I.  Dr.  Hunting- 
ton's and  Mr.  Relly's  Scheme,  which  denies 
all  Future  Punishment,  shown  to  be  made  up 
of  Contradictions.  Part  II.  Dr.  Chauncy's, 
Mr.  Winchester's,  Petitpierre's,  and  Med.  Dr. 
Young's  Scheme,  which  supposes  a  Limited 
Punishment  hereafter,  shown  to  be  made  up 
of  Contradictions.  Part  III.  Everlasting,  for- 
ever, forever  and  ever,  naturally  and  origin- 
ally, mean  Duration  without  End.  Part  IV. 
The  Sufficiency  of  the  Atonement,  for  the 
Salvation  of  All,  consistent  with  the  Final 
Destruction  of  a  Part  of  Mankind.  Also  the 
Second  Death  explained.  Interspersed  with 
Direct  Arguments  in  Proof  of  the  Endless 
Misery  of  the  Damned.  ...  Northampton, 
Massachusetts,  1805,  80.  pp.  359.    H. 

4109.  Donglas,  Neil.  Two  Lectures  [in  favor 
of  Universal  Restoration]  delivered  in  Paisley, 
Dec.  11th  and  25th,  1805.  ...  To  Avhich  is  sub- 
joined Strictures  upon  an  Essay  on  Eternal 
Punishment,  which  appeared  lately  in  the 
Missionary  Magazine.  . . .  Glasgow,  1800,  8°. 
pp.  136.     U. 

4110.  Summary  View   of  the  Evidence  of 

Universal   Restoration.      Glasgow,  1806,  S". 
pp.4. 

4111.  [ ].  A  Defence  of  Restoration  ...    .    By 

Philantropicos  Filalethes.  ...    Glasgow,  1807, 
80.  pp.  64. 

4111a.  Winter,  Robert.  Future  Punishments 
of  Endless  Duration  ...  .  [A  Sermon.l  Lon- 
don, 1807,  So.  Is. 

See  Monthly  Rev.,  1807,  LII.  335. 

4112.  Stanley,  William.  Essay  on  Theology. 
Being  a  Scriptural  View  of  the  Gospel  of 
Jesus  Christ.  Containing  Universal  Redemp- 
tion, Particular  Salvation,  Limited  Punish- 
ment, and  General  Restoration.  . . .  London, 
N.D.  [1808  or  1809],  80.  pp.  47. 

4113.  Wright,  Richard.  An  Essay  on  Future 
Puni.^ihnients.     London?  1808,  80. 

4114.  Ballon,  Hosea.  A  Candid  Review  of  a 
Pamphlet  [by  Isaac  Robinson]  entitled  A  Can- 
did Reply:  the  whole  being  a  Doctrinal  Con- 
troversy between  the  Hopkintonian  and  the 
Universalist.  ...  Portsmouth,  N.H.  [1809,] 
120. 

4115.  Thompson,  Samuel.  Universal  Re- 
storation Vindicated.  A  Heply  to  a  Discourse, 
by  Rev.  Jacob  Norton,  A.M.  delivered  in  Wey- 
mouth, December  18,  1808.  . . .  Charlestown, 
1809,  80.  pp.  32.    H. 


4116 


SECT.  III.    F.  ^.  —  CURISTIAH^  DOCTRI^H.  — DURATION  OF  pum/SHMJBNT.       4144 


4116  Buckmlnster,  Joseph.  A  Series  of 
Letters  between  the  Kev.  Joseph  Buckmin- 
8ter,  D  D.  the  Rev.  Joseph  Walton,  A.M.  Pas- 
tors of  Congregational  Churches  in  Ports- 
month,  N.H.  and  the  Kev.  Hosea  Ballon  ...  . 
[On  Universalism.]  Windsor,  1811,  18°.  pp. 
154.     BA. 

4117.  Lacey,  William  B.  A  Sermon  against 
Universalism.  . . .  Utica,  1811,  12o.  pp.  24. 
U. 

A  reply  by  Edwin  Ferris,  Otsego,  1812,  12".  pp.  35. 

4118  Murray,  John.  Letters,  and  Sketches 
of  Sermons.  ...     3  vol.    Boston,  1812,  So. 

4119.  Baker,  Samiiel.  A  Letter  from  Samuel 
Baker,  formerly  Senior  Pastor  of  the  Baptist 
Church  in  Thomaston,  to  his  Brethren  in  that 
Place,  after  he  became  a  Universalist.    Boston, 

1813,  120.  pp.  23.    H. 

4120.  Ballou,  Ilosea.  An  Attempt,  with  a 
Soft  Answer,  to  turn  away  Wrath,  in  Letters 
addressed  to  Mr.  George  Forrester  ...  .  In 
Reply  to  his  Strictures  on  [several  works  of 
Mr.  Ballou  ]  . . .  .  Portsmouth,  N.H.  1813,  ISo 
or  240.  pp.  179.     J5.4. 

4121.  Cogan,  Thomas.  A  Theological  Disqui- 
sition, on  the  Characteristic  Excellencies  of 
Christianity  ...  .  London,  1813,  80.  pp.  viii., 
669.    H. 

Pp.  331-439  and  537-559  maintain  the  probability 
of  universal  salvation. 

4122.  Douglas,  Neil.  The  Universal  Resto- 
ration Defended.  An  Answer  to  the  Rev. 
Alex.  Brown's  Letters  to  the  Author,  in  Sup- 
port of  the  Doctrine  of  Endless  Misery.  . .  . 
Glasgow,  1813,  8o.  pp.  96.     U. 

4123.  Estlin,  John  Prior.  Discourses  on  Uni- 
versal Restitution,  delivered  to  the  Society  of 
Protestant  Dissenters  in  Lewin's  Mead,  Bris- 
tol. .  . .     London,  1813,  8o.  pp.  211  +.     U. 

4124.  Peck,  .John.  A  Descant  on  the  Universal 
Plan,  corrected;  or,  Universal  Salvation  ex- 
plained. [In  doggerel  verse.]  With  Rev.  L. 
Haynes'  Sermon  [,  20th  Ed.].  Boston,  (3d  ed., 
1813,)  1823,  120.  pp.  35.  x»._4th  [5th?]  ed., 
with  other  matter,  Boston,  1858,  ISo.  pp.  52. 
H. 

4125.  Grundy,  John.  Evangelical  Christian- 
ity Considered,  and  shewn  to  be  Synonymous 
with  Unitarianism  ....  2  vol.  Lond.  1813-14, 
80. 

Lectures  XIV.  and  XV.  (Vol.  II.  pp.  199-302)  op- 
pose the  doctrine  of  eternal  punishment. 

4126.  Hare,  Edward.  A  Preservative  against 
the  Errors  of  Socinianism:  in  Answer  to  the 
Rev.  John  Grundy's  Lectures  ...  .  2d  Ed. 
London,  (1814,)  1821,  8o.  pp.  428.     U. 

Pp.  213-256  maintain  the  eternity  of  future  punish- 
ment. 

4127.  Baker,  Samuel.  A  Solemn  Address  to 
all  Christians  ...  in  which  are  shewn  the 
Harmony  of  the  Christian  System  with  the 
Doctrine  of  Universal  Salvation,  and  the  Ob- 
jections and  Difficulties  that  arise  in  the  Way 
of  believing  it ;  together  with  a  Few  Thoughts 
on    the    Unpardonable    Sin.    ...     Hallowell, 

1814,  80.  pp.  72.    H. 

4128.  Burt,  Jephthah.  A  Treatise,  on  the 
Universal  Goodness  of  God,  in  the  Salvation 
of  All  Men.  . . .  n.p.  [Vermont],  1814, 12o.  pp. 
78. 

4129.  Dutton,  Salmon.  Thoughts  on  God, 
relative  to  his  Moral  Character,  in  Comparison 
with  the  Character,  which  reputed  Divines 
have  given  him.  . . .  Weathersfield,  Vt.  1814, 
120.  pp.  102.     U. 

Universalist. 

4130.  [Purves,  James].  The  Reconciliation 
and  Restoration  of  All  Things  by  Jesus  Christ. 
. . .    Glasgow,  1814,  8".  pp  40.     U. 


4131.  [Tyler,  Rpv.  John].  Universal  Damna- 
tion and  Salvation,  clearly  proved  by  the 
Scriptures  of  the  Old  and  New  Testament. 
To  which  are  added  a  Few  Preliminary  Obser- 
vations ...     .     Boston,  1826,  12o.  pp.  100.     B. 

In  1815  an  edition  was  published  in  Norwich, 
Conn.,  with  the  title :  —  "  The  Law  and  the  Gospel, 
clearly  demonstrated  in  Six  Sermons,"  e(o.  Two  small 
editions  had  previously  appeared,  one  published  in 
Boston,  the  other  ia  Salem.  See  R.  O.  Williams's 
Bist.  Sketch  of  Universalism  in  Nonoich,  Conn.,  1844, 
go,  pp.  12,  13.     Comp.  No.  4041*. 

4132.  Kelly,  John.  Solemn  and  Important 
Reasons  against  becoming  a  Universalist.  ... 
Haverhill,  Mass.  1815,  8o.  pp.  24.     H. 

4133.  Ballou,  Hosea.  Divine  Benevolence: 
being  a  Reply  to  a  Pamphlet,  entitled.  Solemn 
and  Important  Reasons  ...  .  Haverhill, 
Mass.  1815,  80.  pp.  40.    H. 

4134.  Kelly,  John.  Additional  Reasons 
against  Universalism  ...  .  Containing  Stric- 
tures on  the  Writings  of  Hosea  Ballou  ...  . 
Haverhill,  Mass.  1815,  8°.  pp.  24.    H. 

4135.  Ballou,  Hosea.  Divine  Benevolence 
further  vindicated :  in  a  Reply  to  a  Pamphlet, 
entitled,  "  Additional  Reasons  against  Univer- 
salism," &c.  ...    Salem,  1816, 8o.  pp.  40.    H. 

4136.  IVood,  Jacob.  A  Letter  to  the  Rev. 
John  Kelly  ...  containing  Remarks  on  his 
Pamphlet,  entitled.  Solemn  and  Important 
Reasons  . , . ;  also,  Additional  Reasons,  &c. 
. . .    Haverhill,  Mass.  1816,  8°.  pp.  32 . 

4137.  A  Defence  of  Universalism :  being  an 

Examination  of  the  Arguments  and  Objec- 
tions, advanced  by  the  Rev.  James  W.  Tucker, 

A.M.  of  Rowley,  JIass Newburyport, 

Aug.  1816,  80.  pp.  16.    D. 

4138.  Wright,  Richard.  Essay  on  the  Uni- 
versal Restoration ;  intended  to  show  that  the 
Final  Happiness  of  All  Men  is  a  Doctrine  of 
Divine  Revelation.    London,  1816, 12o. 

4139.  Ballou,  Hosea.  A  Letter  to  the  Rev. 
Brown  Emerson  ...  .  Salem,  1816,  8°.  pp. 
15. 

4140.  Letter  (A),  addressed  to  the  Andover 
Institution  in  particular,  and  the  Calvinistic 
Preachers  and  People  in  general.  In  Answer 
to  a  Letter  signed  "  B.  Dole."  By  a  Friend  to 
Truth.     Salem,  1816,  8o.  pp.  20. 

4141.  Smitk,  Thomas  Southwood.  Illustra- 
tions of  the  Divine  Government;  tending  to 
shew,  that  Every  Thing  is  under  the  Direction 
of  Infinite  Wisdom  and  Goodness,  and  will 
terminate  in  the  Production  of  Universal 
Purity  and  Happiness.  ...  2d  Ed.,  consider- 
ably enlarged.  . . .  (1st  ed.,  Glasgow,  1816,) 
L(Midon,  181T,  8o.  pp.  303.    H. 

A  list  of  works  relating  to  the  subject  is  appended 
to  this  volume,  pp.  300-303.— 4th  American  ed.,  New- 
York,  1S57,  120.  To  this  edition  is  added  John  Pos- 
ter's Letter  on  Endless  Punishment. 

4142.  Streeter,  Russell.  The  Universal 
Friend  . . .  being  a  Candid  Reply  to  "  A  Ser- 
mon," entitled,  "A  Solemn  Protest  against 
the  Doctrine  of  Universal  Salvation :  by  Ste-i 
phen  Farley  ...  ."  Keene  (N.H.),  July,  1816, 
80.  pp.  48. 

414.3.  Eternal  Punishment  proved  to  be  not 
Suffering,  but  Privation ;  and  Immortality 
dependent  on  Spiritual  Regeneration:  the 
Whole  argued  on  the  Words  and  Harmony  of 
Scripture,  and  embracing  every  Text  bearing 
on  the  Subject.  ...  By  a  Member  of  theChurch 
of  England.  . . .  London,  1817,  8o.  pp.  xxiv., 
2i0,  40. 

4144.  Wood,  Jacob.  A  Brief  Essay  on  the 
Doctrine  of  Future  Retribution.  To  which  ia 
added,  An  Appendix,  containing  Extracts  of 
Letters  from  most  of  the  Principal  Univer- 

84r 


4145 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


4171 


salian  Ministers  in  New-England,  on  the  Sub- 
ject of  Future  Misery.  . , .  Worcester,  Sept. 
1817,  80.  pp.  32. 

4145.  ^Wood,  Jacob.  Universal  Restoration  de- 
fended: being  an  Examination  of  a  Sermon, 
entitled  Tlie  Futvire  Punishment  of  the  Wicked 
Certain  and  Endless  ...  by  Cyrus  Mann,  M.A. 
. . .    Worcester,  April,  1818,  8o.  pp.  32. 

4146.  Kneeland,  Abner.  A  Series  of  Lec- 
tures on  the  Doctrine  of  Universal  Benevo- 
lence ;  delivered  in  the  Universalist  Church, 
. . .  Philadelphia,  in  . . .  1818  ...  .  2d  Ed., 
with  Additional  Notes.  Philadelphia,  (1818,) 
1824,  120.  pp.  232.    D. 

4146a.  Universalist  Magazine  (The).  ... 
[Weekly.  July  3,  1818 -June  14,  1828.]  9 
vol.    Boston,  1819-28,  4°.    H. 

Edited  at  first  by  Hosea  Ballou,  with  ■whom  were 
afterwards  associated  Hosea  Ballou  2d  and  Thomas 
Whittemore.     Continued  under  the  following  title  :— 

4146^  Trumpet  and  Universalist  Magazine. 
...  [New  Series.  Vol.  L- XXXIII.  July 
5,  1828  to  the  present  time  (1861).]  33  vol. 
Boston,  1829-61,  fol.    H. 

Edited,  for  the  first  18  nos.,  by  Russell  Streeter  and 
Thomas  Whitteraore;  afterwards  by  tlie  latter  alone, 
till  his  decease  in  18fil.  A  representative  of  that  form 
of  Universalism  which  rejects  the  doctrine  of  punish- 
ment in  the  future  life. 

4147.  Diitton,  Salmon.  An  Examination  of 
the  Modern  Doctrine  of  Future  Punishment : 
together  with  a  Short  History  of  the  Author's 
Life.  . . .     Boston,  1819,  8°.  pp.  64.     BA. 

Against  the  doctrine  of  future  punishment. 

4148.  Smitli,  William,  A.M.  The  Endless 
Duration  of  Future  Punishment  considered 
and  defended  ...  .  Glasgow,  1819,  8o.  pp. 
88. 

4149.  JEldgar,  William.  Remarks  on  a  Late 
Pamphlet,  entitled  "The  Endless  Duration 
of  Future  Punishment  considered  and  de- 
fended, &c.  By  W.  Smith,  A.M."  . . .  Glasgow, 
1819,  80.  pp.  64  +. 

4150.  Swaiison,  John.  A  Short  Reply  to  the 
Treatise  of  William  Smith,  A.M.  in  Defence 
of  the  Doctrine  of  Endless  Punishment  ...  . 
Glasgow,  1819,  8o.  pp.  24. 

4151.  A  Short  Series  of  Letters  to  Mr.  Neil 

Douglas,  in  which  the  Endless  Union  and 
Final  Equality  of  the  Elect  and  Non-Elect  is 
contended  for,  from  Divine  Authority  ...  . 
Together  with  an  Inquiry  into  the  Nature 
and  Situation  of  Hell ;  also,  If  Despair  will 
prevail  in  that  Region.  . . .  Glasgow,  1819, 8o. 
pp.  72. 

4152.  Herald  (The)  of  Life  and  Immortality. 
By  Elias  Smith.  Vol.  I.  Nos.  1-8.  Jan. 
1819 -Oct.  1820.  Boston,  1819-20,  12°.  pp. 
288. 

In  this  periodical,  of  which  no  more  was  published, 
Mr.  Smith  advocated  the  doctrines  of  universal  sal- 
vation, and  of  no  punishment  after  this  life;  he  had 
before  been  a  destructionist. 

4153.  Isaac,  Daniel.  The  Doctrine  of  Uni- 
versal Restoration  examined  and  refuted; 
. . .  being  a  Reply  to  the  most  Important  Par- 
ticulars contained  in  the  Writings  of  Messrs. 
Winchester,  Vidler,  Wright,  and  Weaver.  . . . 
New-York,  1819,  12o.  pp.  160.  iT".  — 2d  ed., 
London,  1836,  12". 

4154.  Carriqiie,  Richard.  A  Review  of  a 
Sermon,  delivered  by  Rev.  Ebenezer  Gay  of 
Stoughton  . . .  August  20, 1820,  being  designed 
to  refute  the  Doctrine  of  Universal  Salvation 
...    .    Boston,  1820,  80.  pp.  51.    BA. 

4155.  Balfour,  Walter.  Letters  to  Rev, 
Moses  Stuart  [first  published  in  the  Universal- 
ist Magazine,  in  1820  and  1821,  and  signed 
'  An  Inquirer  after  Truth']  ...  .  Boston, 
1833, 18o.  pp.  126. 

848 


4156.  Crowell,  Seth.  Strictures  on  the  Doc- 
trine  of  Universal  Salvation;  wherein  the 
Doctrine  is  disproved  on  the  Principle  of  the 
Moral  Government. of  God  ...  .  New- York, 
1821, 180.  pp.  144.     j7. 

4157.  Ballou,  Hosea.  A  Sermon  [from  Ezek. 
xiii.  4J,  delivered  in  the  Second  Universalist 
Meeting  House,  in  Boston,  on  the  Morning  of 
the  Third  Sabbath  in  November,  1819.  ...  2d 
Ed.    Boston,  1821,  So.  pp.  15. 

Celebrated  as  the  '•  Fox  sermon." 

4158.  [Keiirick,  Enoch  B.].  Final  Restora- 
tion demonstrated  from  the  Scriptures  of 
Truth  ...  .  Also,  the  Main  Objections  re- 
futed. ...  By  Philo-Bereanus.  . . .  Boston, 
1821, 120.  i)p.  69.     H, 

4159.  Wiiizer,  Julius  Friedr.  De  airoKa- 
Taardaei  ndvToii'  in  Novi  Testamenti  Scriptia 
tradita.    2  pt.     Lipsia3,  1821,  4°.    5  gr. 

4160.  Essay  (An)  on  the  Doctrine  of  Eternal 
Punishments.  Now  first  translated  from  the 
French  of  D'Alembert  ...  .  Part  I.  ||  A 
Critical  Dissertation  on  the  Torments  of  Hell, 
in  which  the  Foundations  of  this  Doctrine  are 
examined  and  destroyed  ...  .  Now  first 
translated  from  the  French.  [Part  II.]  Lon- 
don, J.  W.  Trust,  1823,  8°.  pp.  47,  84. 

In  the  copy  before  me  the  first  sentence  of  the  title, 
as  originally  printed,  has  been  expunged,  and  the 
words  given  above  are  substituted  in  manuscript. 
The  first  Part  is  said  to  be  "the  avowed  production 
of  the  author  of  '  Cruaut6  Religieuse."  "  (Comp.  No. 
3970.)  For  the  original  of  the  second  Part,  see  No. 
3784  ;  comp.  also  No.  3989. 

4161.  Gospel  Communicator  (The)  or  Philan- 
throi)ist's  Journal.  Edited  by  William  Wor- 
rall.  Preacher  of  Universal  Reconciliation, 
Glasgow.  Vol.  I. -II.  From  July  1823  — 
July  1825,  inclusive.  Glasgow,  1824  [1823]  - 
25,80.     V. 

4162.  The  same.    For  the  Year  1827.    Vol. 

III.  . . .     [Glasgow,]  1827,  8o.     U. 

4163.  Hudson,  Charles.  The  Doctrine  of  the 
Immediate  Happiness  of  All  Men  at  the 
Article  of  Death,  examined  in  a  Letter  to  a 
Friend.  . . .    Boston,  1823,  8o.  pp.  19.    BA. 

4164.  Ruifner,  Henry.  A  Discourse  upon  the 
Duration  of  Future  Punishment.  ...  Rich- 
mond, 1823,  80.  pp.  47. 

Against  Universalism. 

4165.  Stetson,  Seth.  Six  Sermons,  containing 
some  Remarks,  on  Mr.  Andrew  Fuller's  Rea- 
sons for  believing  that  the  Future  Punishment 
of  the  Wicked  will  be  Endless.  . . .  Plymouth, 
Mass.  1823,  8o.  pp.  88.    B. 

4166.  [Tidd,  Jacob].  ...  A  Correspondence, 
in  part  attempted  to  be  suppressed  by  Hosea 
Ballou  ...    .    Boston,  1823,  8o.  pp.  56.    BA. 

4167.  Brown,  James,  I>.Z).,o/J5ar-nwe/Z.  The 
Restitution  of  all  Things ;  an  Essay.  London, 
1824,  80.  4s. 

Perhaps  the  same  worlc  as  No.  4040. 

4168.  Hudson,  Charles.  A  Brief  Statement 
of  Reasons  for  rejecting  the  Doctrine  of 
Endless  Misery.  . . .  Concord,  Mass.  1824,  8°. 
pp.16.    H. 

4169.  Klailier,  Christoph  Benjamin.  De 
Dainnatione  Improborum  aeterna.  Tubingae, 
1824,  40. 

Against  the  doctrine. 

4170.  Kneeland,  Abner,  and  M'Calla,  W. 
L.  Minutes  of  a  Discussion  on  the  Question 
"  Is  the  Punishment  of  the  Wicked  absolutely 
Eternal  ?  or  is  it  only  a  Temporal  Punishment 
in  this  World,  for  their  Good,  and  to  be  suc- 
ceeded by  Eternal  Happiness  after  Death?" 
...     [Philadelphia,]  1824,  80.  pp.  324.    B^. 

4171.  Remarks  on  the  Modern  Doctrine  of 
the  Universalists.  By  a  Layman.  Boston, 
1824,  ISO.  pp.  12.  ■  BA. 


4172  SECT.  III.    I'.  L—CKRISTIAT^  -DOCTHmn.  — DURATION  OF  PUNISHMENT.        4197 


4172.  IVliitteinore,  Thomas.  A  Sermon, 
on  the  Parable  of  the  Rich  Man  and  Lazarus. 
3d  Ed.    Boston,  (1824,  29,)  1830,  S".  pp.  24. 

4173.  IVorrall,  William.  The  Triumph  of 
Divine  Love  over  Death  and  Hell.  A  Sermon 
...    .    Glasgow,  1824, 8°.  pp.  31.     H. 

4174.  Balfour,  Walter.  An  Inquiry  into  the 
Scriptural  Import  of  the  Words  Sheol,  Hades, 
Tartarus,  and  Gehenna:  all  translated  Hell, 
in  the  Common  English  Version.  Charles- 
town,  1824,  80.  pp.  viii.,  448,  .B.  — 3d  Ed. 
Boston,  1832, 120.  pp.  347.    h. 

4175.  Tfie  same.    Revised,  with  Essays  and 

Notes,  by  Otis  A.  Skinner.  Boston,  1864,  12o. 
pp.  359.    H. 

4176.  Sabine,  James.  Universal  Salvation  In- 
defensible upon  Mr.  Balfour's  Ground.  A  Re- 
ply to  "An  Inquiry  into  the  Scriptural  Import 
of  the  Words  Sheol,  Hades  ...  [etc.].  By 
Walter  Balfour."  In  a  Series  of  Lectures  de- 
livered in  the  Universalist  Church,  Charles- 
town.  . . .    Boston,  1825,  80.  pp.  132.     H. 

4177.  Balfour,  Walter.  A  Reply  to  Mr.  J. 
Sabine's  Lectures  on  the  "  Inquiry"  into  the 
Scriptural  Import  of  the  Words  rendered 
Sheol,  Hades,  Tartarus,  and  Gehenna.  In 
Two  Parts.  1st.  A  Defence  of  the  Inquiry. 
2d.  His  Proof  of  a  Future  Retribution  Con- 
sidered.   Boston,  1825,  8°.  pp.  136. 

4178.  Elmpte,  Adam.  Remarks  on  the  dis- 
tinguishing Doctrine  of  Modern  Universalism, 
which  teaches  that  there  is  No  Hell  and  No 
Punishment  for  the  Wicked  after  Death.  . . . 
New- York,  1825,  8".  pp.  139.    B. 

4179.  Kneeland,  Abner*  Ancient  Univer- 
salism, as  taught  by  Christ  and  his  Apostles ; 
in  Reply  to  a  Pamphlet,  entitled  "  Remarks 
on  the  distinguishing  Doctrine  of  Modern 
Universalism  ...  .  By  Adam  Empie  ...  ." 
New- York,  1825,  S<>.  pp.  64. 

4180.  Tliompson,  John  SamueL  The  Uni- 
versalist, consisting  of  Essays  . . .  and  Miscel- 
laneous Pieces  tending  to  explain  and  defend 
the  Doctrine  of  Modern  Universalism.  Edited 
by  John  Samuel  Thompson,  assisted  by  S.  R. 
Smith  and  G.  B.  Lisher.  . . .  [Vol.  I.  Nos. 
1-12.  April- Sept.  1825.J  Utica,  N.Y.  1825, 
80. 

4181.  Balfour,  Walter.  An  Inquiry  into  the 
Scriptural  Doctrine  concerning  the  Devil  and 
Satan :  and  into  the  Extent  of  Duration  ex- 
pressed by  the  Terms  Olim,  Aion,  and  Aionios, 
rendered  Everlasting,  Forever,  &c.  in  the 
Common  Version,  and  especially  w^hen  applied 
to  Punishment.  Charlestown  (Ms.),  1826, 12o. 
pp.  360. 

4182.  Three  Inquiries    on    the    following 

Scriptural  Subjects:  I.  The  Personality  of  the 
Devil.  II.  The  Duration  of  the  Punishment 
expressed  by  the  Words  Ever,  Everlasting, 
Eternal,  &c.  III.  Demoniacal  Possessions.  Re- 
vised, with  Essays  and  Notes,  by  Otis  A.  Skin- 
ner.   Boston,  1854,  12".  pp.  396.     H. 

Part  III.  was  first  added  in  the  third  ed.,  Provi- 
dence, 1842,  16^.  pp.  420.     ff. 

4182a.  Havres,  Joel.  Ten  Letters,  containing 
Reasons  for  not  embracing  the  Doctrine  of 
Universal  Salvation.     Hartford  ?  1827  ? 

Also  published  as  No.  224  of  the  Tracts  of  the 
American  Tract  Society,  New  York,  1^,  pp.  60,  and 
in  another  form,  n.d.  IS",  pp.  133. 

4183.  Canfleld,  Russel,  A  Candid  Review 
of  Ten  Letters,  containing  Reasons  for  not 
embracing  the  Doctrine  of  Universal  Salva^ 
tion,  by  Rev.  Joel  Hawes.  To  which  are  added 
Thirteen  Friendly  Letters  to  a  Candidate  for 
the  Ministry.    Hartford,  1827,  12o.  pp.  260. 

4184.  Carove,  Friedr.  Wilh.  Ueber  alleinse- 
ligmachend*  Kirche.  . . .    [Abth.  I.]  |j  2p  und 


letzte  Abtheilung.  2  Abth.  Frankfurt  am 
Main,  1826;  Gottingen,  1827,  8o.     H. 

Maintains  the  doctrine  of  universal  salvation.  The 
author  is  (or  was)  a  Catholic. 

4185.  Ferriss,  Edwin.  The  Plain  Restitution- 
ist.  . . .    Montrose,  Pa.  182T,  12o.  pp.  200.     U. 

4186.  Hutciiinson,  Samuel.  An  Apology 
for  believing  in  Universal  Reconciliation  ...  . 
Also,  A  Key  to  the  Book  of  Revelation  ...  . 
Norway,  Me.  1827,  12o.  pp.  200. 

4187.  Peck,  George.  Universal  Salvation  con- 
sidered, and  the  Eternal  Punishment  of  the 
finally  Impenitent  established,  in  a  Series  of 
Numbers  commenced  with  the  Signature  of 
"Observer,"  in  "The  Candid  Examiner."  a 
Periodical  Work  published  at  Montrose,  Pa. 
...    .    Wilkesbarre,  Pa.,   1827,    8o.  pp.  150. 

4188.  Allen,  William,  D.D.  A  Lecture  on  the 
Doctrine  of  Universal  Salvation,  delivered  in 
the  Chapel  of  Bowdoin  College.  . . .  Bruns- 
wick, 1828,  So.  pp.  40. 

4189.  Balfour,  Walter.  A  Letter  to  Dr.  Allen, 
President  of  Bowdoin  College,  in  Reply  to  his 
Lecture  on  the  Doctrine  of  Universal  Salva- 
tion ...    .    Charlestown  (Ms.),  1828, 12o.  pp. 

72.  ^  /'  y  ff 

4190.  [Oood-vrin,  Ezra  Shaw].  On  the  Meaning 
of  the  Expressions,  Everlasting  Piuiishment ;' 
and  'Life  Eternal,'  in  Matthew  xxv.  46. 
{Christian  iicrtm.  for  Dec.  1828 ;  V.  441-453.) 
IT. 

4191.  [ ]   Meaning  of  Aiwi;  and  Aiwno?.   [In 

answer  to  Prof.  Stuart's  Remarks  on  the  above.] 
{Christian  Exam,  for  Sept.  1830:  IX.  20-46.) 
H. 

Prof.  Stuart's  remarks  were  publ.  in  the  Spirit  of 
the  Pilgrims  for  August,  1829.     Comp.  No.  4214. 

4192.  Hutciiinson,  Samuel.  A  Scriptural 
Bkhibition  of  the  Mighty  Conquest,  and  Glo- 
rious Triumph  of  Jesus  Christ,  over  Sin,  Death, 
and  Hell  ...  .  Norway,  Me.  1828,  12o.  pp. 
144.    H. 

4193.  Notes,  on  Religions,  Moral,  and  Meta- 
physical Subjects.  ...  Aberdeen,  1828,  So.  pp. 
274.     U. 

Pages  81-106  oppose  the  doctrine  of  eternal  punish- 
ment. 

4194.  [Paterson,  James].  Scripture  Inquiry 
into  the  State  and  Condition  of  Mankind,  and 
the  Extent  of  the  Atonement  in  his  Behalf, 
with  Reflections  on  the  Moral  Government  of 
God.  . . .  By  the  Author  of  "  A  Compendious 
View  of  Creation."  Montrose,  1828,  8o.  pp. 
176,  iv. 

Universalist. 

4195.  B,ead,  Nathan.  An  Essay  on  Creation 
and  Annihilation,  the  Future  Existence  and 
Final  State  of  all  Sentient  Beings.  . . .  Belfast 
[Maine].  1845,  So.  pp.  14.    F. 

First  published  anonymously  at  Belfast,  Maine,  in 
1828,80,  pp.  24,  with  the  title:— "A  Disquisition  on 
Creation,  Annihilation,  the  Future  Existence,  and 
Final  Happiness  of  all  Sentient  Beings."    SA. 

4195*.  Sellon,  J.  A  Series  of  Sermons,  on 
the  Doctrine  of  Everlasting  Punishment,  as 
revealed  in  the  Holy  Scriptures.  ...  Canan- 
daigua,  1828,  8o.  pp.  106. 

Maintains  the  doctrine  of  the  extinction  of  the 
wicked. 

4196.  Tliom,  David.  Three  Questions  proposed 
and  answered,  concerning  the  Life  forfeited  by 
Adam,  the  Resurrection  of  the  Dead,  and 
Eternal  Punishment.  . . .  Liverpool,  1828,  So. 
pp.  211.  «7:  — 2d  ed.,  1835;  3d  ed.,  London, 
1849,  160.  pp.  XX.,  170.  fl:  — 4thed.,  ibid. 
1855. 

4197.  Bacheler,  Origen.  The  Universalist 
Bible,  according  to  the  Translations  and  Ex- 
planations of  Ballon,  Balfour  and  others  ...    . 

849 


4198 


CLASS  III.— DESTINY  OF  THE   SOUL. 


4227 


Answer    Universalism    according    to    itself. 
Boston,  1829,  48o, 

4198.  Balfour,  Walter.  A  Letter  to  the  Rev. 
Dr.  Beeclier,  lioston.    Boston,  1829, 18o.  pp.  36. 

4199.  Knowlton,  Charles,  M.D.  Elements 
of  Modern  Materialism :  inculcating  the  Idea 
of  a  Future  State,  in  which  all  will  be  more 
happy,  under  whatever  Circumstances  they 
may  be  placed,  than  if  they  experienced  no 
Misery  in  this  Life.  . . .  Adams,  Mass.  1829, 
80.  pp.  448. 

4200.  Skinner,  Dolphus.  A  Series  of  Letters 
on  Impui-tiint  Doctrinal  and  Practical  Subjects, 
addressed  to  Rev.  Samuel  C.  Ailiin  ...  .  To 
which  are  added  a  Bible  Creed  and  Six  Letters 
to  Rev.  D.  C.  Lansing,  D.D.  ...  on  the  subject 
of  a  Course  of  Lectures  delivered  by  him 
against  Universalism,  in  the  Winter  of  1830. 
...     2d  Ed.     Utica,  1833, 12o.  pp.  228. 

First  publ.  in  1829-32,  in  the  Evangelical  Maga- 
ztne.Vol.  III.,  and  the  Evang.  Mag.  and  Gospel  Advo- 
cate, Vol.  I. -III. 

4201.  Stearns,  John  G.  An  Antidote,  for  the 
Doctrine  of  Universal  Salvation.  ...  Utica, 
1829,  180.  pp.  139  +. 

See  No.  4362. 

4202.  Stuart,  Moses.  Exegetical  Essays  on 
several  Words  relating  to  Future  Punishment. 
. . .  Andover.  1830,  12o.  pp.  156.  — Also  Edin- 
burgh, 1848.  120. 

First  published,  in  part,  in  the  Spirit  of  the  Pil- 
grims for  Aug.  1829 ;  II.  405-452.     If. 

4203.  Tripp,  John.  Strictures  on  Mr.  Samuel 
Hutchinson's  Apology  for  believing  in  Uni- 
versal Reconciliation  ....  Portland,  1829, 18o. 
pp.  107. 

4204.  Tyler,  Edward  R.  Lectures  on  Future 
Punishment.  . . .  Middletown,  Conn.  1829, 
12o.  pp.  180.    B. 

4205.  Paige,  Lucius  Robinson.  Universalism 
Defended.  A  Reply  to  several  Discourses  de- 
livered by  Rev.  Timothy  Merritt,  in  1827, 
against  that  Doctrine.  N.  p.  or  D.  [Hartford, 
1830,]  160.  pp.  144. 

4206.  Beeclier,  Lyman.  A  Sermon,  against 
the  Doctrine  of  Universalism,  delivered  in  . . . 
Dorcliester,  Mass.  . . .  March  7,  1830.  Boston, 
[1830,]  360.  pp.  18. 

4207.  ^WSiittemore,  Thomas.  An  Examina- 
tion of  Dr.  Beecher's  Sermon  against  Univer- 
salism. Delivered  in  ...  Dorchester,  Mass. 
. . .  March  28,  1830.  . . .  Boston,  [1830,]  36o. 
pp.  36. 

4208.  Skinner,  Warren.  Four  Sermons,  de- 
livered at  Cavendish,  Vt.  on  the  Doctrine  of 
Endless  Misery.  Woodstock,  Vt.  1830, 18o.  pp. 
96. 

4209.  Parker,  Eev.  Joel.  Lectures  on  [against] 
Universalism  ...  .  Rochester,  N.Y.  1830, 
ISO.  pp.  126.  —  2d  ed.,  New  York,  1832,  18o.  pp. 
148.  —  Also  New  York,  1841,  12o.  pp.  192.    H. 

4210.  Morse,  Pitt.  Sermons  in  Vindication  of 
Universalism  ...  .  In  Reply  to  Lectures  on 
Universalism,  by  Joel  Parker  ...  .  Water- 
town,  1831, 180.  pp.  135. 

4211.  Universalist  Expositor  (The).  Vol.  I. 
H.  Ballon,  and  H.  Ballon  2d.,  Editors.  ||  Vol. 
II.  H.  Ballon,  II.  Ballou  2d.,  and  L.  S.  Everett, 
Editors.  [July,  1830  -  May,  1832..Bi-monthlyJ. 
2  vol.    Boston,  1831-32,  So.    H. 

4212.  SJxpositor  (The),  and  Universalist  Re- 
view.    A^ol.  I.    New  Series  ...    .     [Jan.-Nov. 

•  1833.]  il  Vol.II.-IV.  — New  Series.  Edited  bv 
Hosea  Ballou  2d.  [Jan.  1838  -  Nov.  1840.]  4 
vol.  Boston,  1834,  1838-40,  8o.  H. 
4212a.  Balfour,  Walter.  -Reply  to  Professor 
Stuart's  Exegetical  Essays  on  several  Words 
relating  to  Future  Punishment.  . . .  Boston, 
1831.  120.  pp.  238.  G. 
850 


4213.  Bell,  William.  Letters  addressed  to  Rev. 
J.  Clark  ...  on  the  subject  of  a  Discourse  de- 
livered by  him  at  the  Methodist  Chapel,  St. 
Albans,  Vt.  from  Psalms  ix.  27.  ...  Wood- 
stock, 1831, 120.  pp.  56.     IT. 

4214.  Goodwin,  Ezra  ShaAv.  Meaning  of 
Aluiv  and  Aioii/ios.  ( Cfirixtian  Exam,  for  March 
and  May  1831,  and  March  and  May  1832 ;  X. 
34-63,  166-192,  and  XII.  97-105,  169-192.)    H. 

These  articles  aim  to  exhibit  all  the  passages  ia 
which  alwv  and  aloii'ios  occur  in  Homer,  Hesiod, 
.^schylus,  Pindar,  Sophocles,  Euripides,  Aristotle, 
Plato,  and  Timaeus  Locrus.  They  afford  valuable 
illustrations  of  the  use  and  meaning  of  these  words 
in  ancient  Greek,  whatever  may  be  thought  of  the 
author's  theory.  He  maintains  that  both  in  classical 
Greek  and  in  the  X.  T.  aldv  and  aituvtoj  often  signify 
"  spirit"  and  "  spiritual."  Comp.  Nos.  4190,  4191. 
4215. Meaning  of  uh)V  [Olam].    Chridian 

Exam,   for  Nov.  1832,  and  May,  1833;  XIII. 

225-253;  XIV.  246-267.    H. 

4216.  Jolinson,  Oliver.  ...  A  Dissertation 
on  the  Subject  of  Future  Punishment.  ... 
Boston,  1831,  large  12o.  pp.  32.    BA. 

4217.  Wliittemore,  Thomas.  100  Arguments 
in  favor  of  Universalism.  Boston,  1831,  36o. 
pp.  17. 

4218.  Dean,  Paul.  A  Course  of  Lectures  in 
Defence  of  the  Final  Restoration.  Delivered 
in  the  Bulfinch  Street  Church,  Boston,  in  the 
Winter  of  Eighteen  Hundred  and  Thirty-two. 
. . .    Boston,  1832,  8o.  pp.  190.    //. 

4219.  Dods,  John  Bovee.  Twenty-four  Short 
Sermons,  on  the  Doctrine  of  Universal  Salva- 
tion. . . .    Boston,  1832,  ISo.  pp.  214. 

4220.  McClure,  A.Wilson.  Lectures  on  Ultra- 
Universalism.  Boston,  1832,  8o.  pp.  59.  — 4th 
ed.,  with  Improvements.  Ibid.  1838,  12o.  pp. 
126. 

4221.  Universalist  (The).  Sebastian  Streeter, 
Editor.  . . .    Volume  I.    [May  19, 1832-May  11, 

1833.  — Weekly.]     Boston,  1833,  8o. 

4222.  Whitteraore,  Thomas.  Notes  and 
Illustrations  of  tlie  Parables  of  the  New  Tes- 
tament ...     .     Boston,  1832,  ISo.  pp.  277  -f . 

4223.  [Ballou,  Hosea,  2d].  Letters  to  Rev. 
Joel  Hawes,  D.D.  in  Reply  to  the  Orthodox 
Tract,  No.  224,  entitled  "  Reasons  for  not  em- 
bracing the  Doctrine  of  Universal  Salvation." 
Boston,  1833, 18o.  pp.  83. 

4224.  Braman,  Milton  P.,  and  "Wliitte- 
more, Thomas.  The  Danvers  Discussion. 
[On  the  question.  Whether  the  doctrine  of 
endless  misery  is  revealed  in  the  Scriptin-es.] 
. . .  [Whittemore's  ed.]  2d  Ed.    Boston,  (1833, ) 

1834,  80.  pp.  96.  .  F. 

Less  complete,  "A  Report  of  the  Discussion  at  Dun- 
vers,"  etc.  Boston,  printed  by  William  Peirce,  1833, 
120.  pp,  36.    BA. 

4225.  Co1>1j,  Sylvanus.  Reply  to  a  Dissertation 
on  the  Subject  of  Future  Punishment,  by 
Oliver  Johnson  ...    .    Boston,  1833,  8o.  pp.  24. 

4225a.  The  Destruction  of  Soul  and  Body 

in  Gehenna.    A  Sermon  ...    .    Boston,  1833, 
So.  pp.  20. 

4226.  Cooke,  Parsons.  Whittemore's  Hundred 
Arguments  for  Universalism  answered.  Lowell, 
1833, 120.  pp.  24.    BA. 

4227.  Doctrine  (The)  of  Eternal  Hell  Tor- 
ments overthrown.  In  Three  Parts.  1.  Of 
the  Torments  of  Hell,  the  Foundation  and 
Pillars  thereof,  searched,  discovered,  shaken 
and  removed,  etc.  2.  An  Article  from  the 
Harleian  Miscellany  on  Universalism.  3.  Dr. 
Hartley's  Defence  of  Universalism.  [Edited 
by  Thomas  Whittemore.]  Boston,  Trumpet 
Office,  1833,  120.  pp.  167.    H. 

The  first  treatise  is  by  Samuel  Richardson,  see  No. 
3784  ;  the  second  by  Marie  Huber  (though  the  author 
has  never,  so  far  as  I  am  aware,  been  pointed  out), 
see  No.  3903.    For  Hartley,  see  No.  3952. 


4228        SECT.  III.    V.  4.  — CnRlSTlA-iJ  •DOCTRl'SE.  — DURATION  OF  pmxsSM£NT        4257 


4228.  Paige,  Lucius  Robinson.  Selections  from 
Eminent  Commentators,  who  have  believed  in 
Punishment  after  Death;  wherein  they  have 
agreed  with  Universalists,  in  their  Interpreta- 
tion of  Scriptures  relating  to  Punishment. 
Revised  Ed.  Boston,  (1833,  40,)  1859,  12o.  pp. 
356.    H. 

4229.  Rayner,  Menzies.  Parable  of  the  Rich 
Man  and  Lazarus ;  illustrated  in  Nine  Lec- 
tures ...  .  [Universalist.]  Boston,  1833, 12o. 
pp.187. 

4230.  Sawyer,  Thomas  Jefferson.  Letters 
addressed  to  the  Rev.  W.  C.  Brownlee,  D.D. 
through  the  Columns  of  the  Christian  Mes- 
senger, in  Reply  to  a  Course  of  Lectures  by 
him,  against  Universalism.  Letters  I  &  II.  — 
XXI  &  XXII.  New- York,  1833,  32o.  11  parts 
of  16  pages  each. 

4231.  Streeter,  Russell.  Twelve  Familiar 
Conversations  between  Inquirer  and  Univer- 
salist ;  in  which  the  Salvation  of  All  Mankind 
is  clearly  exhibited  ...  .  Boston,  1833,  18°. 
pp.  iv.,  9-327.  BA.—2ii  Ed.,  Woodstock,  1835, 
18o.  pp.  288.    H. 

4232.  Tliom,  David.  The  Assurance  of  Faith, 
or  Calvinism  identified  with  Universalism.  ... 
2  vol.    London,  1833,  8o.    H. 

4233.  Universalism.  (Quarterly  Christ. 
Spectator  for  June,  1833 ;  V.  266-290.)    if. 

4234.  Wliitmaii,  Bernard.  Friendly  Letters 
to  a  Universalist,  on  Divine  Rewards  and«Pun- 
ishments.  ...  Cambridge,  1833,  12o.  pp.  xi., 
356.    H.  ^  ^  >  fi'        , 

4235.  Balfour,  Walter.  A  Letter  to  the  Rev. 
Bernard  Whitman,  on  the  Term  Gelieuna, 
rendered  Hell  in  the  Common  Version.  ... 
Boston,  1834, 12o.  pp.  95.    BA. 

4236.  Ballou,  Hosea.  An  Examination  of 
the  Doctrine  of  Future  Retribution,  on  the 
Principles  of  Morals,  Analogy  and  the  Scrip- 
tures. Boston,  1834,  12o.  pp.  203.  //.  —  An- 
other ed.,  with  Notes,  etc.  by  Thomas  Whitte- 
more,  Boston,  1846,  IS",  pp.  216. 

4237.  Cooke,  Parsons.  Modern  Universalism 
exposed:  in  an  Examination  of  the  Writings 
of  Rev.  Walter  Balfour.  . . .  Lowell,  1834, 12". 
pp.  248.    BA. 

4238.  Mitchell,  Edward.  The  Christian  Uni- 
versalist.    New  York,  1834,  12o.  pp.  216. 

4239.  Morse,  Pitt.  Answer  to  Rev.  H.  S. 
Johnson's  Two  Sermons  against  Universalism : 
delivered  in  Canton,  N.Y.  in  1831.  Watertown, 
N.Y.,  April,  1834, 12o.  pp.  60.     U. 

4240.  Todd,  Lewis  C.  A  Defence,  containing 
the  Author's  Renunciation  of  Universalism, 
explained  and  enlarged  ...  .  Erie,  Pa.,  1834, 
12".  pp.  345. 

4241.  Clirist  our  Life;  or  the  Scripture  Testi- 
mony concerning  Immortality.  By  a  Clergy- 
man of  the  Church  of  Ireland.    Dublin,  1835. 

See  Hinton's  Athanasia,  p.  3,  et  seqq. 

4242.  Ely,  Ezra  Stiles,  and  Thomas,  Abel 
Charles.  A  Discussion  of  the  Conjoint  Ques- 
tion, Is  the  Doctrine  of  Endless  Punishment 
taught  in  the  Bible?  or  does  the  Bible  teach 
the  Doctrine  of  the  Final  Holiness  and  Happi- 
ness of  All  Mankind  ?  in  a  Series  of  Letters 
...    .    New-York,  1835,  18o.  pp.  288.    H. 

4243.  M'Kee,  Joseph,  and  Sltinner,  Otis 
Ainsworth.  Theological  Discussion ;  being  an 
Examination  of  the  Doctrine  of  Universalism, 
in  a  Series  of  Letters  ...  .  Baltimore,  1835, 
180  or  360.  pp.  xiv.,  344. 

4244.  Oegger,  G.  Nouvelles  questions  philo- 
sophiques  ....  Berne,  1835, 12°.  pp.  vi.,  134 +. 
F. 

In  Chap.  XIV.,  "  Le  malheur  6ternel,"  the  author 
denies  the  eternity  of  future  punishment. 


4245.  Pine,  Thomas.  Reflections  on  the  Prin- 
ciples and  Evidences  of  Christianity ;  in  which 
the  Resurrection  of  our  Saviour  to  Everlasting 
Life  is  shewn  to  be  the  Pattern  of  a  Corre- 
sponding Blessing  to  be  extended  to  Mankind, 
according  to  the  Order  of  their  Moral  Pro- 
ficiency ...  .  [London,  1835  ?]  12o,  pp.  viii.. 
219.    H.  '  J  ff  , 

4246.  Roe,  R.  A  Short  Help  and  Incentive  to 
an  Unbiassed  Inquiry  into  the  Scripture  Truth 
of  Universalism,  or  the  Final  Restoration  of 
All  Things.  . . .    Dublin,  1835,  8o.  pp.  75.     U. 

4247.  Vivona,  Giovanni.  Dibattimento  apo-' 
logetico  su  Teternita  delle  $)ene,  dimostrata 
con  la  sola  ragione  contro  le  fiillacie  degli  empii 
filosofisti.    Palermo,  1835,  S°.  pp.  64. 

4248.  Balfour's  Enquiry  [reviewed].  (Bibl. 
Re.pert.  for  July  1836;  VIII.  327-348.)     AB. 

4249.  Fuller,  Allen.  Letters  to  Rev.  N.  W. 
Hodges,  in  Reply  to  his  "  Letters  on  Univer- 
salism." ...  Charleston,  S.C,  1836,  8o.  pp. 
47. 

4249a.  Jansen,  Joh.  Matth.  Beantwortung 
der  Frage :  Widersprechen  die  ewigen  Strafen 
der  GLite  Gottes?  und  Entwickelung  der  Be- 
grilfe  von  Strafe  und  Lohn.  . . .  (Achterfeldt'a 
Zeitschriftf.  Philos.  u.  Kath.  TUeoL,  1836,  Heft 
XIX.  pp.  58-108;  XX.  37-67.)    B. 

4250.  M'Morris,  Spencer  J.  A  Defence  of 
Universalism,  being  a  Reply  to  Nicholas  W. 
Hodges  ...  .  Charleston,  S.C,  1836,  8o.  pp. 
30. 

4251.  liee,  Luther.  Universalism  examined 
and  refuted  ...  ,  Watertown,  N.Y.,  1836, 
120.  pp.  300.     U. 

4252.  Merritt,  Timothy.  A  Discussion  on 
Universal  Salvation,  in  Three  Lectures  and 
Five  Answers  against  that  Doctrine.  To  which 
are  added  Two  Discourses  on  the  same  Subject, 
by  Rev.  Wilbur  Fisk,  A.M.  ...  New-York, 
1836,  320.  pp.  328. 

4253.  Rider,  Wilson  C.  A  Course  of  Lectures 
on  Future  Punishment,  delivered  at  the  Bap- 
tist Meeting-House  in  Cherrytield.  ...  Ells- 
worth [Me.],  1836,  120.  pp.  287. 

4254.  Andre-ws,  L.  F.  W.  The  "Two  Opi- 
nions," or  Salvation  &  Damnation  ...  .  Ma- 
con, Ga.,  183T,  8o.  pp.  196. 

Universalist. 

4254».  Baader,  Franz  (Xavier)  von.  Ueber 
den  Paulinischen  Begriff  des  Versehenseins 
des  Menschen  im  Namen  Jesu  vor  der  Welt 
Schopfung.  . . .  [Three  Letters,  the  first  and 
second  to  Prof.  Molitor,  the  third  to  Prof. 
Hofl"mann.]     Wurzburg,  1837,  8o.  iQ\  sh.) 

Also  In  his  Sdmmtliche  Werke,  IV.  325-422.  (ff.) 
In  these  letters  Baader  opposes  the  doctrine  of  endless 
punishment.  "Eternal  Punishmenf  he  understands 
to  mean  punisliment  in  the  eternal  world,  as  dis- 
tinguished from  the  world  of  space  and  time, —  pun- 
ishment in  hell  as  distinguished  from  purgatory. 

4255.  [Ballou,  Adin].  The  Touchstone,  ex- 
hibiting Universalism  and  Restorationism  as 
they  are.  Moral  Contraries.  By  a  Consistent 
Restorationist.  Providence,  1837,  12o.  pp.  32. 
H. 

4256.  Davis,  James  M.  Universalisn)  Un- 
masked . . . :  containing  Three  Lectures,  in 
Reply  to  Three  by  the  Rev.  John  Perry,  the 
Rev.  S.  W.  Fuller,  and  Rev.  A.  C.  Thomas.  Also 
One  Hundred  Reasons  against  the  System  of 
Universalism,  and  an  Examination  . . .  of  One 
Hundred  Reasons  in  favour  of  that  System  by 
the  Rev.  Thomas  Whittemore.  ...  Philadel- 
phia, 1837, 120.  pp.  294.     U. 

4257.  [Houen,  Georg].  Kan  efter  Doden  en 
evig  Gjengjeldelse  flnde  Sted?  Et  philoso- 
phisk  Forsog.    Christiania,  1837,  8".  pp.  32. 

851 


4258 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


4289 


4258.  M'lJeocl)  Alexander  W.  Universalism, 
in  its  Modern  and  Ancient  Form,  brought  to 
the  Test;  and  withoiit  the  Argument  from 
Aion,  Aionios,  &c.  shown  to  be  Unscriptural. 
. , .    Halifax,  N.S.,  1837, 12o.  pp.  iv.,  163.    H. 

4259.  Montgomery,  George  W.  A  Reply  to 
the  Main  Arguments  advanced  in  a  Discourse 
delivered  by  Rev.  L.  Beecher,  D.D.  ...  in  Au- 
burn, on  the  Evening  of  Aug.  20th,  in  Proof 
of  Endless  Misery,  and  against  the  Restitu- 
tion. . . .    Auburn,  1837, 120.  pp.  23.     U. 

4260.  Pond,  Enoch.  Probation.  . . .  Bangor, 
1837,  ISO.  pp.  137. 

4261.  Priest,  Josiah.  The  Anti-Universalist, 
or  History  of  the  Fallen  Angels  of  the  Scrip- 
tures ...  .  2  parts  (in  one  vol.)  Albany, 
1837,  80.  pp.  420. 

4262.  Remington,  Stephen.  Anti-Univer- 
salism;  or,  Universalism  shown  to  be  Unscrip- 
tural ;  in  a  Course  of  Lectures  delivered  in  the 
Methodist  Episcopal  Church  in  Willet-street, 
New  York.    New-York,  1837, 18o.  pp.  142. 

/  See  No.  4275. 

4263.  Elrbkam,  Heinr.  Ueber  die  Lehre  von 
der  ewigen  Verdamnmiss.  (Theol.  Stud.  u. 
Krit.,  1838,  pp.  384-464.)    H. 

4264.  Holt,  Edwin.  The  Weapons  of  Univer- 
salism reversed.  {American  Bibl.  Repos.  for 
July,  1838;  XII.  70-87.)    H. 

4264a.  Jolist,  Joh.  G.  Kurzer  Innbegriff  des 
Ewigen  Evangeliums,  in  einer  . . .  Anslegung 
[sic]  der  wichtigsten  Weissagungon,  welche 
...  im  Alten  und  Neuem  Testamente  . . .  ent- 
halten  sind  ...  .  Bath,  Penn.,  1838, 12°.  pp. 
420.     B. 

Maintains  the  doctrine  of  univepal  restoration. 

4265.  Rogers,  George.  The  Pro  and  Con  of 
Universalism,  both  as  to  its  Doctrines  p,nd 
Moral  Bearings.  6th  Ed.  Erie,  (1838,)  1846, 
120.  pp.  356.    H. 

4266.  Universalism  vindicated,  in  Reply  to 

a  Discourse  published  by  Rev.  Wm.  H.  Raper, 
of  the  Methodist  Episcopal  Church.  N.  P.  or 
D.  120.  pp.  36.     u. 

4267.  Royce,  Andrew.  Universalism:  a  Mo- 
dern Invention,  and  not  according  to  Godli- 
ness. ...  2d  Ed.,  with  an  Examination  of  cer- 
tain Reviews.  Windsor  [Vt.J,  (1838,)  1839, 18o, 
pp.  207. 

4268.  Bond,  John  Nelson.  Conversations  be- 
tween an  Endless  Damnationist  and  a  Univer- 
salist.    183 .  ? 

4269.  Tliom,  David.  Dialogues  on  Universal 
Salvation,  and  Topics  connected  therewith. 
...  2d  Ed.  London,  (1838,  8o.  H.)  1847,  8°. 
pp.  xliv.,  271.    B. 

4270.  [Bailey,  Philip  James].  Festus,  a  Poem. 
London,  1839,  8o.  pp.  360.  — 2d  ed.,  1845;  3d 
ed.,  1848,  etc. 

The  later  editions  are  much  enlarged.   The  author 
is  a  Universalist. 

4271.  Borcliers,  Friedrich  Adolph.  Der 
Mensch  in  seinem  Verhaltnisse  zu  Gott,  dies- 
seit  und  jenseit  des  Grabes,  im  Lichte  des 
Evangelii ;  oder :  Die  ewige  Gerechtigkeit  ist 
ewig  die  Liebe.  . . .  Hamburg,  1830,  8°.  pp.  xvi., 
263.    H. 

4272.  Considerazioni  suUe  pene  eterne 
dell'  inferno,  proposte  al  Cristiano  onde  non 
abbia  a  provarle  dopo  la  morte.  Savona,  1839, 
180.  pp.  74. 

Perhaps  the  same  as  No.  3723. 
4273:  [Granger,  Arthur].      Ultra-Universal- 
ism,    and    its    Natural   Affinities.    By  Paul. 
Hartford,  1839, 12o.  pp.  51.     U. 
4274.  Grosli,  Aaron  B.    An  Inquiry  into  the 
Teachings  of  the  Holy  Scriptures.     In   Two 
Lectures.    I.   Partialism  not  taught  in  the 
852 


Bible.  IT.  Scripture  Proofs  of  Universalism. 
Utica,  1839, 120.  pp.  48. 

4275.  Sawyer,  Thomas  Jefferson.  Letters  to 
the  Rev.  Stephen  Remington,  in  Review  of 
his  Lectures  on  Universalism,  first  published 
in  the  Universalist  Union.  New  York,  1839, 
240.  pp.  160.    H. 

See  No.  4262. 

4276.  Sliedd,  Jemima.  Reasons  for  rejecting 
the  Doctrine  of  Endless  Damnation  ...  , 
Newport,  N.H.  1839, 12°  or  18o.  pp.  234. 

4277.  Skinner,  Otis  Ainsworth.  Universal- 
ism illustrated  and  defended:  being  a  System 
of  Doctrinal  and  Practical  Divinity,  deduced 
from  Reason  and  Revelation.  Boston,  1839, 
120.  pp.  356, 

4278.  Delliut,  ,  the  AbU.     La  certitude 

d'uu  enfer  eternel  pour  les  mechants  apr^s 
cette  vie,  demontr^e  par  la  sainte  ficriture. 
Angers,  1840, 18o.  pp.  264. 

4279.  Fair,  John.  The  Elegchios,  or  a  Refuta- 
tion of  Walter  Balfour's  Inquiry  into  the 
Scripture  Import  of  the  Words  Shool,  Hades, 
Tartarus  and  Gehenna  ...  .  In  Four  Chapters : 
Chapter  I.  . . .     Albany,  1840,  8o.  pp.  77.     G. 

4280.  Fernald,  Woodbury  M.  Universalism 
against  Partialism:  in  a  Series  of  Lectures 
delivered  in  Newburyport,  Mass.  . . .  Boston, 
1840,  180.  pp.  270.  — 2d  ed.,  Philad.  1844,  8o. 

The  author  afterwards  renounced  Universalism. 
4281  ^  Hallock,  B.  B.     Letters  to  Rev.  E.  F, 
Hatlieki,  in  Review  of  Two  Lectures  against 
Universalism  ...    .    New-York,  1840, 18o.  pp. 
94.    H. 

4281a.  Lucius, .    Essai  sur  r6t6rnit6  des 

peines.     Stnusbourg,  1840. 
Against  the  doctrine. 

4282.  Metcalf,  Charles  T.  P.  A  Synopsis  of 
some  of  the  Leading  Arguments  in  favor  of 
the  Doctrine  of  Universal  Restoration.  ... 
London,  1840,  8o.  pp.  34. 

4283.  Shinn,  Asa.  On  the  Benevolence  and 
Rectitude  of  the  Supreme  Being.  . . .  Balti- 
more, Buok  Committee  of  the  Methodist  Episcopal 
Church,  1840, 12o.  pp.  403.     U. 

Pp.  207-403  relate  chiefly  to  future  punishment. 
The  author  is  not  properly  a  Universalist.  but  he 
maintains  that  "the  whole  tendency  of  God's  penal 
arrangements  will  be  to  operate  against  sin,  and  con- 
sequently against  misery,  for  ever  and  ever"  (p.  252). 
The  work  is  written  with  charming  simplicity  and 
candor. 

4284.  Stuart,  Moses.  Future  Punishment,  as 
exhibited  in  the  Book  of  Enoch.  {American 
Bibl.  Repos.  for  July,  1840:  2d  Ser.,  IV.  1-36.) 
H. 

4285.  Ballou,  Hosea.  A  Review  of  some  of 
Professor  Stuart's  Arguments  in  Defence  of 
Endless  Misery,  published  in  the  American 
Biblical  Repository,  July  1840.  Boston,  1840, 
180.  pp.  72. 

4286.  Landers,  S.  P.  Reply  to  Professor 
Stuart  on  Universalism.  . . .  Waltham  [,Mass.l, 
1840,  80.  pp.  32. 

In  answer  to  No.  4284. 

4287.  Skinner,  Dolphus.  ...  The  Final  Sal- 
vation of  All  Mankind  clearly  demonstrated 
by  the  United  Voice  of  Reason  and  Revelation. 
(2d  Ed.)    Utica,  1840,  12o.  pp.  36. 

4288.  Soumet,  Alexandre.  La  Divine  jf5pop6e. 
2  vol.  Paris,  1840,  8°.  —  2«§d.,  ibid.  1841,  18o. 

The  suhject  of  the  poem  is  the  redemption  of  Hell, 
by  a  second  sacrifice  of  Christ.  See  La  Littirature 
Frani:aise  Contemporaine,  by  Bourquelot  and  others, 
VI.  400. 

4289.  Wliittemore,  Thomas.  The  Plain 
Guide  to  Universalism:  designed  to  lead  In- 
quirers to  the  Belief  of  that  Doctrine,  and 
Believers  to  the  Practice  of  it.  ...  Boston, 
1840, 120.  pp.  408.    H. 


4290 


SECT.  III.    F.  4.  — CHRISTIAN  'DOCTRlT^'E.  —  DURATiosr  OF  PumsuMENT. 


4320 


4290.  ■Williamson,  Isaac  D.  An  Exposition 
and  Defence  of  Univeisalism,  in  a  Series  of 
Sermons  delivered  in  the  Universalist  Church, 
Baltimore,  Md.  , . .  New  York,  1840,  IS",  pp. 
227.    H. 

4291.  "Wltlierell,  J.  P.  Trnth,  to  make  you 
Free.  Being  a  Brief  Statement  of  the  Re- 
ligious Views  of  a  Despised  and  Persecuted 
Sect  of  Christians.  ...  3d  Ed.  Concord  [N.H.], 
(1840,  42,)  1844,  48o?  pp.  48. 

4292.  Hatfield,  Edwin  F.  Universalism  as  it 
Is :  or  Text  Book  of  Modern  Universalism  in 
America.    New  York,  1841, 12°.  pp.  341. 

Against  the  doctrine.    See  No.  4350. 

4293.  Sawyer,  Thomas  Jefferson.  Review  of 
E.  F.  Hatfield's  '  Universalism  as  it  Is.'  New- 
York,  1841,  ISO.  pp.  viii.^  220. 

4294.  Moore,  Asher.  Universalist  Belief  .. .  . 
2d  Ed.  (Philad.  1841,)  Boston,  1846,  18o.  pp. 
216.    H. 

4295.  Scliaf,  or  Scliaff,  Philipp.  Die  Sunde 
wider  den  heiligen  Geist  und  die  daraus  gezo- 
genen  dogmatischen  und  ethischen  Folgerun- 
gen.  Eine  exegetisch-dogmatische  Abhand- 
lung,  nebst  einem  historischen  Anhange  iiber 
das  Lebensende  des  Francesco  Spiera.  . 
Halle,  1841,  S".  pp.  210  +.     D. 

4296.  Bulkley,  S.  C,  and  Hutclilns,  Elias. 
A  Report  of  the  Discussion  held  in  Newmar- 
ket, N.H.  between  Rev.  S.  C.  Bulkley,  Univer- 
salist, and  Elias  Hutchins,  Freewill  Baptist 
...    .    Dover,  1842, 12o.  pp.  72. 

4297.  Forbes,  Darius.  A  Discourse  in  Reply 
to  the  Question,  "Were  Christ  and  his  Apos- 
tles Universalists  ?"  [In  answer  to  a  pamphlet 
by  Nathan  D.  George.]  . . .  Delivered  in  Bucks- 
port,  Maine,  . . .  June  26, 1842.  Boston,  1842, 
120.  pp.  24.     jt; 

4298.  French,  Calvin.  Immortality  the  Gift 
of  God  through  Jesus  Christ ;  to  be  given  to 
those  only  who  have  Part  in  the  First  Resur- 
rection.   Boston,  Ms.,  1842, 18°.  pp.  54. 

4299.  Russell,  Philemon  R.  A  Series  of  Let- 
ters to  a  Universalist,  in  which  the  Subject  of 
Modern  Universalism  is  examined;  ...  audits 
Falsity  and  Absurdity  clearly  proved  ...  . 
2d  Ed.    Exeter  (N.H.),  1842,  12o.  pp.  159. 

4300.  Skinner,  Otis  Ainsworth.  A  Series  of 
Sermons  in  Defence  of  the  Doctrine  of  Univer- 
sal Salvation.  . . .  Boston,  1842, 18o.  pp.  216. 
H. 

4301.  Smitli,  Matthew  Hale.  Universalism 
examined,  renounced,  exposed  ...  .  2d  Ed, 
Boston,  (...)  1842,  8o.  pp.  iv.,  396. 

See  the  New  Englander  for  Jan.  1843;  I.  32-52. 
43i02.  Tliom,  David.    Divine  Inversion:  or  a 
View  of  the  Character  of  God  as  in  all  respects 
Opposed  to  the  Character  of  Man.  ...  London, 
1842,  80.  pp.  XX.,  297.     U. 

4303.  Weatlierill,  Thomas,  M.D.  The  The- 
ory of  Divine  Inversion  examined.  Liverpool. 
1843. 

4304.  Batey,  John.  Thoughts  on  the  Immor- 
tality and  Future  Condition.of  Man  :  designed 
.  . .  especially  as  a  Reply  to  Rev.  Geo.  Storrs' 
Inquiry,  '<  Are  the  Souls  of  the  Wicked  Im- 
mortal ?"  ...    Albany,  1843,  8o.  pp.  55. 

Compare  No.  4324. 

4305.  Bible  Examiner  (The).  Edited  by  George 
Storrs.  Philadelphia,  afterwards  New  York, 
large  8o. 

A  reriodical,  "devoted,"  to  use  the  words  of  the 
editor,  "  almost  entirely  to  the  topio  ol  '  No  Immor- 
tality, or  Endless  Life,  except  through  Jesus  Christ 
alone.'  . .  .  Published  occasionally  since  '43  or  '44, 
and  regularly  since  '47."  first  monthly,  then  semi- 
monthly. Discontinued  Dec.  1857.  Publication  re- 
gnnied  Jan.  18fi0,  in  monthly  parts  of  32  pages. 

Mr,  Storrs  has  published  many  small  tracts  in  sup-  | 


port  of  his  views  on  this  subject*  as  "  The  True 
Source  of  Life,"  "The  Gospel  Hope,"  "The  Rich 
Man  and  Lazarus,"  etc.  The  Bible  Examiner  for 
1854  contains  a  Discussion  between  Prof.  H.  Mattison 
and  Mr.  Storrs  on  the  Scripture  doctrine  concerning 
the  soul,  —  also  published  separately. 

4306.  Delancey,  William  H.,  Bp.  A  Charge  to 
the  Clergy  of  the  Diocese  of  Western  New- 
York,  delivered  August  17,  1843,  ...  on  the 
Extent  of  Redemption.  Utica,  N.Y.,  1843, 12o. 
pp.  46.     U. 

Against  Universalism. 

4307.  Gurley,  John  A.  Reply  to  Rev.  J,  B, 
Walker's  "  Short  and  Easy  Method  with  Uni- 
versalists."   Cincinnati,  1843, 12o.  pp.  62. 

4308.  Q,wl»l>y>  George  W.  The  Salvation  of 
Christ,  or  a  Brief  Exposition  and  Defence  of 
Universalism  ....  Saco,  Me.,  1843, 16o  or  32«. 
pp.80.    BA. 

4309.  Power,  John  H.  An  Exposition  of  Uni- 
versalism [in  opposition  to  the  doctrine]  ...  , 
Cincinnati,  publ.  for  the  Methodist  Episcopal 
Church,  1859  [cop.  1843],  12o.  pp.  311. 

4310?  Pym,  William  W.  The  Restitution  of  All 
Things.  .. .    London,  1843,  12o.  pp.  336. 

4311.  IVltlierell,  J.  F.  Five  Pillars  in  the 
Temple  of  Partialism  shaken  and  removed. 
. . .    Concord,  1843, 16°.  pp.  71  +. 

4312.  Yates,  Freeman,  and  Francis,  Eben. 
A  Discussion  of  the  Conjoint  Question,  Is  the 
Doctrine  of  Endless  Punishment  for  any  Part 
or  Portion  of  the  Human  Family  taught  in 
the  Scriptures;  or,  is  the  Doctrine  of  the  Final 
Holiness  and  Happiness  of  all  Mankind  ?  . , .  . 
Exeter  [N.H.],  1843,  8o.  pp.  157.    H. 

4313.  Hill,  M.  The  System  of  American  Uni- 
versalism exhibited  and  exposed  in  a  Sermon 
delivered  in  Saccarappa  and  Portland,  Me. 
...  .  3d  Ed.  Portland,  (1843,)  1844,  120.  pp. 
24.  K        y;         ^         ve 

4314.  Boyden,  John,  Jr.  Review  of  Rev.  M. 
Hill's  Sermon  on  "American  Universalism." 
, . .    Providence,  1844,  12o.  pp.  23. 

4315.  Anti-Annibilationist  (The).  J, 
Litch,  Editor  and  Publisher.  Vol.  I.  No.  1. 
Philadelphia,  April  15,  1844,  8o.  pp.  32.    H. 

Containing  "  Conversations  on  the  Intermediate 
State  of  the  Dead  and  Annihilation,  between  J. 
Litch  and  Geo.  Storrs."  1  do  not  know  how  many 
numbers  of  this  periodical  were  published. 

4316.  Austin,  John  Mather.  Arguments 
drawn  from  the  Attributes  of  God,  in  Support 
of  the  Doctrine  of  Universal  Salvation,  ... 
Boston,  1844, 12o.  pp.  218.    H. 

4317.  Tliomas,  Abel  Charles.  213  Questions 
without  Answers.  [Philadelphia,]  n.d.  12o,  pp. 
12.     U. 

4318.  Cooper,  Joseph  T.  Answers  to  "Ques- 
tions without  Answers"  ...  .  (Originally 
published  in  the  Evangelical  Repository.) 
Philadelphia,  1844,  8o.  pp.  26.    BA. 

4319.  [Co-wan,  Thomas  Conolly].  Thoughts  on 
the  Popular  Opinions  of  Eternal  Punishment, 
being  synonymous  with  Eternal  Torment,  and 
whether  this  Latter  Doctrine  be.  or  be  not 
Consistent  with  the  Scriptures  of  God  ...  . 
London,  1844,  12o.  pp.  64  +.     U. 

Favors  the  doctrine  of  the  destruction  of  the 
wicked. 

4320.  Dobney,  H.  H.  The  Scripture  Doctrine 
of  Future  Punishment :  an  Argument,  by  H.  H. 
Dobney,  (Baptist  Minister,  England.)  Fourth 
American,  from  the  Second  London  Edition. 
With  an  Appendix,  containing  "  The  State  of 
the  Dead,"  by  John  Milton,  . . .  extracted  from 
his  "  Treatise  on  Christian  Doctrine."  Peace 
Dale,  R.I.,  1856. 12o.  pp.  286,  24.    H. 

First  publ.  In  1844,  with  the  title,  "  Notes  of  Leo- 
jjures  on  Future  Punishment."  See  a  review  In 
Lord's  Theol.  and  Lit.  Journal  for  Jan.  1851;  lU. 
395-424.    {AB.)    See  also  No.  4357 

853 


4321 


CLASS  III.— DESTINY  OF  THE  SOUL. 


4351 


4321.  Enquiry  concerning  the  Eternity  of 
Future  Punishment,  in  Eight  Letters  to  a 
Friend:  with  an  Appendix.  By  a  Layman. 
Maidstone,  1844, 12°.  pp.  94. 

4322.  [Guild,  E.  E.].  The  Universalist's  Book 
of  Reference.  Containing  all  the  Principal 
Facts  and  Arguments,  and  Scripture  Texts, 
pro  and  con,  on  the  Great  Controversj'  between 
Limitarians  and  Universalists.  ...  2d  Ed.  Re- 
vised and  enlarged.  Boston,  (1844,)  1853,  12o. 
pp.  381.  — 5th  ed.,  with  the  author's  name, 
iUd.  1859.  120. 

4323.  liafont     de     Montferrier,    . 

L'enfer  demontre  par  raison,  ou  la  philosophie 
forc6e  do  reconnaitre  I'eternite  des  peines. 
Montauban,  1844, 12".  pp.  204. 

4324.  Storrs,  George.  An  Inquiry:  Are  the 
"Wicked  Immortal?  in  Six  Sermons.  Also, 
Have  the  Dead  Knowledge?  To  which  is  pre- 
fixed an  Extract  on  '  the  Second  Death.'  By 
Archbishop  Whately.  21st  Ed.  New  York, 
1852  [cop.  1848],  IB",  pp.  128.    D. 

An    edition  was   publ.    at    Newcastle-on-Tyne   in 
1844.    First  edition  earlier?    See  No.  4304. 

4325.  Universalist  Quarterly  (The)  and  Ge- 
neral Review.  Volume  I. -XVIII.  Boston, 
1844-W,  8o.    H. 

4326.  Liane,  Benj.  I.  Sabbath  Evening  Lec- 
tures ;  or  the  Refuge  of  Lies  and  the  Covert 
from  the  Storm :  being  a  Series  of  Thirteen 
Lectures  on  the  Doctrine  of  Future  Punish- 
ment. . . .    Troy,  N.Y.,  1844, 12o.  pp.  331. 

4327.  Burr,  Charles  Chauncy.  A  Review  of 
Rev.  Mr.  Lane's  Lectures  against  Universalism. 
In  Six  Numbers.  . . .  Troy  [N.Y.],  1844,  12o. 
pp.  144.     U. 

4328.  Galbraith,  Johil.  A  Letter  ...  to  Rev. 
Henry  Tullidge,  containing  some  Comments 
upon  a  Work  entitled,  "The  Refuge  of  Lies, 
and  the  Covert  from  the  Storm."  Written  by 
Rev.  Beiyamin  I.  Lane  ...  .  Erie,  1845, 16o. 
pp.  40. 

4329.  [Gallo-way,  George].  The  Errors  of 
Modern  Theology,  more  especially  of  the  Mo- 
risonian  System;  shown  in  a  Letter  to  Mr. 
John  Robertson,  St.  Ninians,  near  Stirling. 
By  a  Christian  Observer.  Glasgow,  1845,  120. 
pp.  36.     U. 

4330.  [Kent,  Adolphus].  A  Letter,  in  Reply 
to  some  Remark*  on  "  Soul,  Spirit,  and  Mind," 
"Hades  and  Gehenna,"  "Man  the  Image  of 
God,"  Ac;  and  in  Vindication  of  "The  Whole 
Counsel  of  God."    By  Abiezer.    London,  1845, 

120.  pp.  48.   u: 

4331.  [ ].  A  Letter,  in  Reply  to  some  Objec- 
tions advanced  against  "  The  Whole  Counsel 
of  God."  By  Abiezer.  Bath,  1845,  12o.  pp. 
22.     U. 

4332.  [ ],    A  Letter,  in  Vindication  of  "  The 

Whole  Counsel  of  God,"  from  sundry  Objec- 
tions proposed  by  One  or  More  of  the  Chris- 
tians commonly  called  Plymouth  Brethren. 
By  Abiezer.     Bath,  1845, 12o.  pp.  38.     U. 

These  two  tracts  are  in  defence  of  Universalism. 

4333.  Pingree,  Enoch  Merrill,  and  Rice,  N. 
L.  A  Debate  on  the  Doctrine  of  Universal 
Salvation:  held  in  Cincinnati.  0.,  from  March 
24,  to  April  1, 1845.  ...  Cincinnati,  1845, 12°. 
pp.  429.    H. 

4334.  Pingree,  Enoch  Merrill.  antZ  "Waller, 
John  L.  A  Debate  on  Universalism:  held  in 
Warsaw,  Kentucky,  May,  1844  ...  .  Cincin- 
nati, 1845,  8o.  pp.  357.     W. 

4335.  Sawyer,  Thomas  Jefferson.  Endless 
Punishment;  its  Origin  and  Grounds  exa- 
mined ;  with  other  Discourses.  . . .  New-York, 
1846, 180  or  240.  pp.  252,    H. 


4336.  Tlioni,  David.  The  Three  Grand  Exhi- 
bitions of  Man's  Enmity  to  God.  . . .  London, 
1845,  80.  pp.  xxxii.,  558.     U. 

Reviewed  by  J.   W.   Thompson  in  the  Christian 
Exam,  for  March,  1847 ;  XLII.  181-195. 

4337.  Todd,  Lewis  C.  Moral  Justice  of  Uni- 
versalism. To  which  is  prefixed  a  Brief  Sketch 
of  the  Author's  Life.  . . .  Erie,  1845, 18o.  pp. 
192.    H. 

4338.  [Forl>es,  Darius].  The  Universalist's 
Assistant ;  or  an  Examination  of  the  Principal 
Objections  commonly  urged  against  Universal- 
ism. . . .    Boston,  1846,  18o.  pp.  234.    H. 

4339.  George,  Nathan  D.  An  Examination  of 
Universalism,  embracing  its  Rise  and  Progress, 
aind  the  Means  of  its  Propagation.  . . .  Boston, 
1846, 120.  pp.  210.    H. 

4339*.  Gr indie,  W*esley.  The  Doctrine  of 
Endless  Punishment  renounced  and  refuted. 
...    Boston,  1846, 160.  pp.  30. 

4340.  Serpent  (The)  Uncoiled:  or  a  Full 
Length  Picture  of  Universalism.  By  a  West- 
ern Layman.  With  an  Introduction  and  Notes 
by  J.  M.  Peck.  Revised  Ed.  Philadelphia, 
Amer.  Baptist  Publication  Society,  [1846,]  IS" 
or  24o,  pp.  107. 

4341.  White,  Edward.  Life  in  Christ.  Four 
Discourses  upon  the  Scripture  Doctrine  that 
Immortality  is  the  Peculiar  Privilege  of  the 
Regenerate :  being  the  Substance  of  Lectures 
delivered  at  Hereford  in  the  Year  1845.  . . . 
London,  1846,  So.  pp.  xviii.,  337  +. 

See  Eclectic  Rev.  for  Jan.  1847 ;  4th  Sen,  XXI.  39- 
56.   (H.)    Comp.  No.  4369. 

4342.  Wilson,  James  Victor.  Reasons  for  pur 
Hope:  comprising  upwards  of  a  Thousand 
Scriptural  Evidences  ...  of  the  Doctrine  of  the 
Final  Salvation  of  all  the  Human  Family 
...    .     Boston,  1846, 120.  pp.  313.    H. 

4343.  Hall,  Alexander.  Universalism  against 
Itself,  or  an  Examination  and  Refutation  of 
the  Principal  Arguments  claimed  in  Support 
of  the  Final  Holiness  and  Happiness  of  All 
Mankind.  ...  St.  Clairsville,  0.,  1846,  12o, 
pp.  480.  —  Reprinted,  Nottingham  (Eng.),  1848, 
80. 

See  No.  4360. 

4344.  Flanders,  G.  T.  Review  of  Alexander 
Hall's  "  Universalism  against  Itself."  Zanea- 
ville,  0.,  184T,  16o  or  32o.  pp.  304. 

4345.  Brittan,  Samuel  Byron.  An  Illustra- 
tion and  Defence  of  Universalism  as  an  Idea, 
in  a  Series  of  Philosophical  and  Scriptural 
Discourses.  . . .    Albany,  1847, 12o.  pp.  188  +. 

4346.  Goff,  Isaac  C.  An  Inquiry  into  the 
Original  Use  and  Scripture  Import  of  the 
Terms   Sheoh  Hades,    Tartaros,  and   Gehenna 

. .    .     Honesdale,  Pa.,  1847,  8°.  pp.  20. 

4347.  Hamilton,  Richard  Winter.  The  Re- 
vealed Doctrine,  etc.  1847.    See  No.  3393. 

4348.  I^atliant,  Alanson,  Methodist,  and 
Cook,  James  Monroe,  Universalist.  Discus- 
sion... .  Subject,  John  5:  28,  29.  ...  Pro- 
vidence, 1847,  80.  pp.  136. 

4349.  Moore,  Asher.  Universalism  the  Doc- 
trine of  the  Bible.  Philadelphia,  1847,  18o. 
pp.  196. 

4350.  Skinner,  Otis  Ainsworth.  . . .  Seven  Ser- 
mons ...  in  Reply  to  Rev.  E.  F.  Hatfield's 
Attack  upon  Universalists  and  Universalism. 
. . .    New  York,  1847, 18o.  pp.  175. 

See  No.  4292. 

4351.  Smitli,  Matthew  Hale.  Universalism 
not  of  God:  ...  with  the  Experience  of  the 
Author,  during  a  Ministry  of  Twelve  Years. 
[New-York,]  American  Tract  Society,  [1S47,J 
180.  pp.  258. 


4352       SECT.  rrr.    T.  4.— CRBISTI ATH  doctrine.  — jDnsAnoy  of  pmisBMEAT.       4382 


4352.  IValdle,  David.  The  Ultimate  Mani- 
festation of  God  to  ttie  World  ...  .  London, 
1847, 160.  pp.  61  +. 

Universalist. 

4353.  Williamson,  Isaac  D.  An  Examina- 
tion of  the  Doctrine  of  Endless  Punishment. 
. . .    Cincinnati,  1847,  IS",  pp.  225. 

4354.  Hiiiton,  John  Howard.  Who  will  Live 
for  Ever?  An  Examination  of  Luke  xx.  36; 
with  Notes.     London,  1848,  8°.  pp.  32. 

Reprinted  in  his  Athanasia,  pp.  421-456. 

4355.  Morris,  W.  Christ  and  the  Sadducees: 
or  the  True  Meaning  of  Luke  xx.  36,  vindi- 
cated, in  a  Series  of  Strictures  on  a  recent 
Pamphlet  by  John  Howard  Hinton,  M.A.,  en- 
titled "Who  will  Live  for  Ever?"  &c.  &c. 
1848?  Is. 

4356.  Wliite,  Edward.  Who  will  Live  for 
Ever?  A  Reply  to  the  Rev.  John  Howard 
Illnton's  Criticism  on  Luke  xx.  36.  With  an 
Appendix,  on  the  Signification  of  the  Terms 
Life  and  Death.    London?  1848? 

43'7.  Doctrine  (The)  of  Future  Punishment. 
(British  Quar.  Rev.  for  Feb.  1848:  VII.  105- 
122.)    BA. 

In  opposition  to  White  and  Dobney.  See  Nos.  4320, 
4341. 

4358.  Holmes,  David,  and  Austin,  John 
Mather.  A  Debate  on  the  Doctrines  of  Atone- 
ment, Universal  Salvation,  and  Endless  Pun- 
ishment, held  in  Genoa,  Cayuga  Co.,  N.Y.,  from 
December  28th,  1847,  to  January  5th,  1848  . . . 
revised  by  the  Parties.  Auburn,  N.Y.,  1848, 
120.  pp.  823. 

4359.  Is  the  Doctrine  of  Endless  Punishment 
True  or  False?  Dialogues  between  a  Calvin- 
ist,  Arminian,  Baxterian,  and  Berean.  Lou- 
don, 1848,  12°.  pp.  20. 

4360.  Jordan,  J.  Henry.  Review  of  Alexan- 
der Hall  against  Universalism.  . . .  Indian- 
apolis, 1848,  160.  pp.  449. 

See  No.  4343. 

4361.  Manford,  Erasmus,  and  Franklin, 
Benjamin.  An  Oral  Debate  on  the  Coming  of 
the  Son  of  Man,  Endless  Punishment,  and 
Universal  Salvation.  Held  in  Milton,  Ind., 
Oct.  26,  27,  and  28,  1847.  ...  Indianapolis, 
1848, 16°.  pp.  368. 

4362.  RoI>erts,  OiTJn.  Antidote  Analyzed: 
or  a  Review  of  the  Pamphlet  entitled  "  An  An- 
tidote for  the  Doctrine  of  Univei'sal  Salvation, 
by  John  G.  Stearns."  . . .  Rochester,  1848, 16o. 
pp.  338. 

See  No.  4201. 

4363.  Austin,  John  Mather.  A  Critical  Re- 
view of  a  Work  by  Rev.  J.  S.  Backus,  entitled 
Universalism  another  Gospel,  or  J.  M.  Austin 
vs.  the  Bible.  . . .  Auburn,  N.Y.,  1849,  16o.  pp. 
142. 

4364.  Ballou,  Hosea.  A  Voice  'to  Universal- 
ists.  ...  Boston,  1851  [cop.  1849],  12o.  pp. 
272. 

4365.  Foster,  John.  A  Letter  of  the  Cele- 
brated John  Foster  to  a  Young  Minister  on 
the  Duration  of  Future  Punishment :  with  an 
Introduction  and  Notes,  consisting  chiefly  of 
Extracts  from  Orthodox  Writers,  and  an 
Earnest  Appeal  to  the  American  Tract  Society 
in  regard  to  the  Character  of  its  Publications. 
[By  Alpheus  Crosby.]  Boston,  1849,  12o,  pp. 
119.     H. 

This  letter  of  Foster  was  also  published  with  a 
Preface  by  Kev.  T.  J.  Sawyer,  D.D.,  New  York,  1853, 
120.    u. 

4366.  [Hallam,  R.  A.].  John  Foster  on  Future 
Punishment.  (Church  Rev.  for  Oct.  1849;  11. 
359-369.)     BA. 

4367.  Morris,  W.  What  is  Spiritual  Life? 
Inklings  of  Truth  on  the  Subject  of  "Chi-ist 


our  Life,"  for  the  Consideration  of  the  "  Spi- 
ritual," 1  Cor.  ii.  15.  ...  London,  1849,  12o. 
pp.  32. 

4368.  Morris,  W.  Doctrine  according  to  God- 
liness. The  Moral  and  Spiritual  Tendencies 
of  the  Doctrine,  that  Life  and  Immortality 
are,  and  can  be,  possessed  oSly  in  Christ.  A 
Sequel  to  "  What  is  Spiritual  Life?"  London, 
1849,  120.  pp.  48. 

4369.  Hinton,  John  Howard.  Athanasia:  or, 
Four  Books  on  Immortality. — To  which  is  ap- 
pended, "Who  will  Live  for  Ever?"  an  Exami- 
nation of  Luke  XX.  36;  with  Rejoinders  to  the 
Rev.  E.  White,  and  the  Rev.  W.  Morris.  . . . 
London,  1849, 12o.  pp.  xii.,  528. 

See  Eclectic  Rev.  for  Sept.  1849;  4th  Ser.  XXVI. 
338-348.  (H.)     Comp.  Nos.  4341,  4354-56. 

4370.  liCe,  Luther.  The  Immortality  of  the 
Soul.  . . .  New-York,  1849, 1S«.  pp.  191.  —  "Re- 
vised and  improved,"  Syracuse,  N.Y.,  1859, 12o. 
pp.  183. 

Opposes  the  doctrines  of  materialism  and  the  anni- 
hilation of  the  wicked. 

4371.  [Storrs,  George].  The  Unity  of  Man; 
or.  Life  and  Death  Realities.  A  Reply  to 
Luther  Lee.  By  Anthropos.  Philadelphia, 
1850, 180.  pp.  122.     G. 

See  No.  4383. 

4372.  Stephen,  Sir  James.  Essays  in  Eccle- 
siastical Biography.  ...  3d  Ed.  2  vol.  London, 
(1849,  50,)  1853,  80.    H. 

The  Epilogue,  Vol.  II.  pp.  495-505,  opposes  the  doc- 
trine of  eternal  punishment.    See  below,  No.  4474. 

4373.  Cliapman,  James  L.,  and  Slieliane, 

C.  F.  R.  Discussion  ...  .  "Do  the  Scrii> 
tures  teach  the  Doctrine  of  Endless  Punish- 
ment." 2d  Ed.  Notasulga,  Ala.,  1850,  8°  or 
large  16o.  pp.  136. 

4374.  Coquerel,  Athanase.  La  mort  seconde 
et  les  peines  eternelles  Deux  sermons  ..i  . 
Paris,  1850, 12o  or  18o.  pp.  72.     F. 

Translated  in  Protestantism  in  Paris,  Boston,  1854, 
180.  Coquerel  opposes  the  doctrine  of  eterual  punish- 
ment. Compare  the  last  chapter  of  his  Christianism* 
experimental,  Paris,  1847,  120,  with  the  notes. 

4375.  Coon,  Reune  R.  The  Doctrine  of  Future 
and  Endless  Punishment,  logically  proved,  in 
a  Critical  Examination  of  such  Passages  of 
Scripture  as  relate  to  the  Final  Destiny  of 
Man.  . . .    Cincinnati,  1850, 12o.  pp.  368.     G. 

4376.  Grew,  Henry.  Future  Punishment  not 
Eternal  Life  in  Misery,  but  Destruction.  . . . 
Philadelphia,  1850, 12°.  pp.  12.    IT. 

4377.  Methodist  Fpiscopal  Cliurcli, 
U.S.  —  Tract  Society.  A  Strange  Thing. 
[Against  Uziiverscalism.]  —  Universalism  Un- 
scriptural.  —  The  Doctrine  of  Eternal  Punish- 
ment founded  on  the  Divine  Benevolence. 
(Tracts,  Nos.  74,  189,  304.) 

4378.  MoncrieiT,  William  Glen.  Dialogues 
on  Future  Punishment.  ...  Philadelphia, 
1850, 120.  pp.  60. 

Preface  dated  Musselburgh,  Scotland,  Dec.  23, 
1848. 

4379.  Pierce,  Lovick,  and  Slieliane,  C.  F. 

R.  A  Theological  Discussion  held  in  Ameri- 
cus,  Georgia,  on  the  14th,  loth,  and  16th  of 
March,  1850.  ...  [On  the  question  of  Endless 
Punishment.]  Notasulga,  Ala.,  [1850,]  8o  or 
large  16o.  pp.  79. 

4380.  [Alexander,  Archibald].  Universalism 
False  and  Unscriptural.  An  Essay  on  the  Du- 
ration and  Intensity  of  Future  Punishment. 
Philadelphia,  Presbyterian  Board  of  Publica- 
tion, [1851,]  180.  pp.  104.    H. 

4381.  Endless  Punishment,  a  Result  of  Cha- 
racter. (New  Englander  for  May,  1851 ;  IX. 
186-197.)    H. 

4382.  Tillotson,  Obadiah  Hosford.  The  Des- 
tiny of  3Iankind :  or  What  do  the  Scriptures 

855 


4382a 


CLASS  III.— DESTINY  OF  THE  SOUL. 


4411 


teach  respecting  the  Final  Condition  of  the 
Human  Family  ?  . . .  Boston,  1851,  16o.  pp. 
viii.,  111. 
4382».  Alle  Menneskers  endelige  Opreisning 
ved  Christum,  af  D.  Petersen,  M.  L.  Gerhard 
og  andre  gudelige  Maends  Tanker  og  Skrifter, 
og  eudelig  i  el  Brev  grundig  og  tydelig  fore- 
stillet.    Christiania,  1852, 16">.  pp.  90. 

4383.  Bagnall,  William  R.  The  Intermediate 
State,  and  the  Punishment  of  the  Wicked. 
{Methodist  Quar.  Bev.  for  April,  1852  ;  XXXIV. 
240-261.)     IT. 

In  opposition  to  the  doctrine  of  Mr.  Storrs.    See  No. 
4371. 

4384.  Gorliam,  George  M.  The  Eternal  Du- 
ration of  Future  Punishments  is  not  inconsis- 
tent with  the  Divine  Attributes  of  Justice  and 
Mercy :  an  Essay  which  obtained  the  Burney 
Prize  for  the  Year  1851.  Cambridge,  1852,  S". 
pp.  78. 

4385.  De  Q,nlncey,  Thomas.  On  the  sup- 
posed Scriptural  Expression  for  Eternity 
[aiaji/].  1852.  (In  his  Theol.  Essays,  Boston, 
1854,  ICO,  I.  127-146.)    //. 

4386.  Stearns,  John  G.  The  Immortality  of 
the  Soul :  being  an  Examination  of  the  Pecu- 
liar Views  of  "  Second  Adventists,"  on  this 
Subject.    Utica,  [N.Y.,  1852,]  24°.  pp.  126. 

In  opposition  to  the  doctrine  of  the  annihilation  of 
the  -wicked. 

4387.  AlJtoott,  Alex.  Robinson.  Jonah's  Grief 
for  the  Gourd.  A  Discourse  of  the  Moral  Ar- 
gument against  Endless  Misery  ...  .  Boston, 
1853,  80.  pp.  32. 

4387*.  [Ballou,  Hosea,  2cC].  The  Divine  Good- 
ness, rer.sa.s-  Endless  Misery.  {Universalist 
Quar.  for  Oct.  1853$  X.  404-412.)    H. 

4388.  Beecher,  Edward.  The  Conflict  of  Ages. 
1853.     See  No.  496. 

4389.  Blain,  Jacob.  Death  not  Life:  or  the 
Destruction  of  the  Wicked  . . .  established,  and 
Endless  Misery  disproved,  by  a  Collection  and 
Explanation  of  all  Passages  on  Future  Pun- 
ishment. To  which  is  added  a  Review  of  Dr. 
E.  Beecher's  Conflict  of  Ages,  and  John  Fos- 
ter's Letter.  ...  7th  Ed.  Buffalo,  1857,  (1st 
ed.,  New  York  ?  1853,)  16o.  pp.  117,  42,  8.    H. 

4390.  Burriiss,  John  C.    Letters  to  Rev.  Lo- 

vick  Pierce,  D.D Being  a  Review  of 

a  Pamphlet,  recently  published  by  him,  en- 
titled '  Uuiversalism  examined  and  con- 
demned' ...  .  Notasulga,  Ala.,  1853, 18o.  pp. 
179. 

4390*.  Elialcim.,  pseudon.   Les  visions  d'Esaie 
et  la  uouvelle  terre.  Par  Eliakim.  Rotterdam, 
aUo  Leipsic,  1854  [1853],  8°.  pp.  288,  ii.    D. 
Maintains  the  pre-existence  of  souls  and  universal 
salvation. 

4391.  Ellis,  Aaron.  Bible  vs.  Tradition  ...  . 
By  Aaron  Ellis.  Revised  and  much  enlarged 
by  Thomas  Read.  5th  Ed,  New-York,  1853, 
120.  pp.  309  +. 

Maintains  the  mortality  of  the  soul,  and  the  de- 
struction of  the  wicked.  Appended  to  the  volume, 
pp.  283-286,  is  "The  Rich  Man  and  Lazarus," by  Geo. 
Storrs,  and,  pp.  287-:W9,  "A  History  of  the  Present 
Popular  Opinions  concerning  the  Doctrine  of  Human 
Immortality,"  by  the  Eev.  J.  Panton  Ham. 

4392.  Hall,  James.  Primitive  Christianity 
and  Popular  Theology :  showing  the  Relation 
of  the  Humanity  to  the  Divinity,  by  virtue  of 
its  inbeing  Membership  of  the  Body  of  Christ, 
who  is  the  Head  of  Every  Man,  and  the  Head 
of  Christ  is  God.  New  York,  1853,  12o.  pp. 
216. 

4393.  Hastings,  Horace  Lorenzo.  Pauline 
Theology,  or  the  Christian  Doctrine  of  Future 
Punishment,  as  taught  in  the  Epistles  of  Paul. 
. . .  11th  Thousand.  Providence,  R.I.,  (1853,) 
1861,  180.  pp.  84.    H. 

856 


4394.  Maurice,  (John)  Fred.  Detiison.  Theo- 
logical Essays  ...  .  From  the  Second  London 
Edition.  With  a  New  Prefece  and  other  Addi- 
tions.    New  York,  1854,  12o.  pp.  xxiv.,  369. 

The  concluding  Essay  is  on  "Eternal  Life  and 
Eternal  Death."  —  First  Engl,  edition,  Cambridge, 
1853.    D. 

4395.  Storrs,  George.  Six  Sermons  on  the  In- 
quiry Is  tliere  Immortality  in  Sin  and  Suffer- 
ing? Also,  a  Sermon  on  Christ  the  Life-giver  : 
or,  The  Faith  of  the  Gospel.  ...  4th  Ed.  New 
York,  1856  [cop.  1853],  12o.  pp.  167.    H. 

4396.  Ballon.,  Moses.  The  Divine  Character 
Vindicated.  A  Review  of  some  of  the  Princi- 
pal Features  of  Rev.  Dr.  E.  Beecher's  Recent 
Work,  entitled :  "  The  Conflict  of  Ages  ...  ." 
New  York,  1854, 12o.  pp.  412. 

4397.  Campbell,  Zenas.  The  Age  of  Gospel 
Light:  or,  The  Immortality  of  Man,  only 
through  Jesus  Christ.  . . .  Hartford,  1854, 32o. 
pp.  64. 

4398.  The  Narrow  Escape;    a    Dialogue; 

showing  the  Awful  Result  of  spiritualizing 
the  Holy  Scriptures.  . . .  Hartford,  1854,  32o, 
pp.  32. 

4399.  Cobb,  Sylvan  us.  Review  of  the  Conflict 
of  Ages,  by  Edward  Beecher,  D.D. :  and  an 
Exhibition  of  the  Gospel  Harmony,  . . .  Bos- 
ton, 1854, 120.  pp.  208. 

4400.  Fntnre  Punishments  :  must  they  neces- 
sarily be  Endless  ?  The  Question  examined  by 
the  Light  of  the  New  Testament.  London, 
1854,80.    Is. 

4401.  Hanson,  John  Wesley,  Witnesses  to 
the  Truth:  containing  Passages  from  Dis- 
tinguished Authors,  developing  the  Great 
Truth  of  Universal  Salvation :  with  an  Ap- 
pendix, exhibiting  the  Enormity  of  the  Doc- 
trine of  Endless  Misery,  . . .  Boston,  1854, 
120  or  180.  pp.  185, 

4402.  [King,  Thomas  Starr].  The  Conflict  of 
Ages.  {Universalist  Quar.  for  Jan.  1854;  XI. 
33-72.)    H. 

A  review  of  Dr,  Edward  Beecher,    See  No.  496. 

4403.  Maurice,  (John)  Fred.  Denison.  The 
Word  "  Eternal,"  and  the  Punishment  of  the 
Wicked:  a  Letter  to  the  Rev.  Dr.  Jelf  ...  . 
From  the  second  London  Ed.  New  York,  1854, 
8o.  pp.  48.    D. 

4404.  Ellice,  James,  Eternal  Life,  etc.  See 
No.  1821. 

4405.  [Noyes,  George  Rapall].  Professor  Man- 
rice  and  his  Heresy.  (Christian  Exam,  for 
March,  1854 ;  LVI.  260-297.)    H. 

Pages  278-297  of  this  able  article  treat  of  the  word 
Eternal  and  the  Punishment  of  the  Wicked. 

4406.  Passaglia,  Carlo.  De  Aeternitate  Poe- 
narum  deque  Igne  Inferno  Commentarii,  Ra- 
tisbonae,  1854,  8o,  pp,  62, — Also  Romae,  1865, 
8°. 

4407.  Reynaud,  Jean  (Ernst),  1854.  See  No. 
498. 

4408.  Sawyer,  Thomas  Jefl'erson,  and  Wes- 
cott,  Isaac.  A  Discussion  of  the  Doctrine  of 
Universal  Salvation  ...  .  April,  1854.  2d 
Ed.     New  York,  1856, 12o.  pp.  233. 

4409.  Sliebane,  C.  F.  R.  A  Key  to  Univer- 
salism  [explaining  the  meaning  of  various 
terms  used  in  Scripture].  . . .  Griffin,  Ga., 
1854, 180.  pp.  180,     U. 

4410.  Dialogues  on  Universal  Restitution. 
London,  1855, 18°.  pp.  vii.,  160.     U. 

4411.  Duration  (On  the)  of  Evil.  An  Essay. 
. , ,  London,  Simpkin,  Marshall,  and  Co.,  1855, 
8o.  pp.  xii.,  145.    D. 

The  author  maintains  the  destruction  of  the  incorri- 
gibly wicked.  The  subject  is  treated  with  learning 
andability. 


4412        SECT.  III.    T.i.— CR-RISTIAS  ■DOCT-RlSE.—DURATioy  OF  puyiSBMEAT.        4441 


4412.  Hastings,  Horace  Lorenzo.  Scripture 
Tract.  — No.  1.  The  Destiny  of  the  Wicked. 
[New  York,  185-,]  18o.  pp.  12. 

4413.  Lake,  Edwin  H.  Key  to  Truth;  or,  Ex- 
pository Remarks  on  Biblical  Phrases  and  Pas- 
sages: together  with  Brief  Essays  ...  com- 
prising Arguments  in  favor  of  Universalism, 
and  Objections  to  Endless  Punishment.  Bos- 
ton, [1853,]  12".  pp.  311. 

4414.  Martin,  Thomas  Henri.    See  No.  2332. 

4415.  liitcli,  Josiah.  Dialogue  on  the  Nature 
of  Man,  his  State  in  Death,  and  the  Final  Doom 
of  the  Wicked.  . . .  Philadelphia,  [185-,]  32o. 
pp.  54. 

4416.  Bartlett,  Samuel  C.  Lectures  on  Mo- 
dern Universalism;  an  Exposure  of  the  Sys- 
tem from  Recent  Publications  of  its  Standard 
Authors.  . . .  Manchester,  N.H.,  1856,  12°.  pp. 
229. 

See  Biblioth.  Sacra  for  Jan.  1857;  XIV  227. 

4417.  Blain,  Jacob.  A  Review,  giving  the 
Main  Ideas  in  Dr.  E.  Beecher's  Conflict  of 
Ages  and  a  Reply  to  them,  and  to  his  many 
Reviewers.  To  which  is  added,  the  Bible 
Meaning  of  the  Word  Hell.  Also,  Two  Hun- 
dred Texts  quoted,  to  show  the  Nature  of  Fu- 
ture Punishment.  ...  Buffalo,  1856,  16o.  pp. 
51,  iii.    H. 

4418.  George,  Nathan  D.  Universalism  not 
of  the  Bible :  being  an  Examination  of  more 
than  One  Hundred  and  Twenty  Texts  of  Scrip- 
tures, in  Controversy  between  Evangelical 
Christians  and  Universalists  . . . ;  with  a  Ge- 
neral and  Scriptural  Index.  . . .  New  York, 
1856, 120.  pp.  420. 

4419.  Hickok,  Laurens  Perseus.  Perpetual 
Sin  and  Omnipotent  Goodness.  (Biblioth.  iSacra 
for  Jan.  1856 ; '  XIII.  48-80.)    H. 

4420.  lianzerand,  Antoine.  Essai  sur  la 
doctrine  du  retablissement  final.  Thdse  dog- 
matique.  •  Montaubau,  1856,  8o.  (2:*^  sh.) 

4421.  Oettingen,  Alexander  -ron.  De  Pec- 
cato  in  Spiritum  Sanctum,  qua  cum  Eschato- 
logia  Christiana  contineatur  Ratione,  Dispu- 
tatio.  ...  Dorpati  Livonorum,  1856,  8°.  pp. 
178. 

4422.  [Post,  Truman Marcellus].  Immortality; 
the  Argument  from  Nature.  —  The  Argument 
from  Scripture.  (New  Englander  for  Feb.  and 
May,  1856;  XIV.  115-153,  and  161-214.)     H. 

Able  and  eloquent.    Written  particularly  in  opposi- 
tion to  the  doctrine  of  the  annihilation  of  the  wicked. 

4423.  Reynaud,  Jean  (Ernest).  Reponse  au 
concile  de  Perigueux.    Paris,  1858,  S".  pp.  27. 

See  Nos.  498,  2332,  4455. 

4424.  Steen,  P.  De  Loco  t^s  aTroKaTao-Tacrews. 
Amst.  1856. 

4425.  Brooks,  John,  M.D.  A  Brief  Examina- 
tion of  the  Common  Notions  about  Adam's 
Fall,  Probation,  Judgment,  Retribution,  Burn- 
ing of  the  World,  &c.  [A  Letter  to  Edward 
Hitchcock,  D.D.,  LL.D.J  Boston,  1857, 12o.  pp. 
32. 

TJniversaliat. 
4425».  Storrs,  George.    Life  from  the  Dead: 
or,  Tlie  Righteous  only  will  live  again.    An 
Essay.  . . .    New-York,  1857, 12°.  pp.  83.     G. 

4426.  Walsk,  John  T.  The  Nature  and  Dura- 
tion  of  Future  Punishment.  Richmond  [.Va.], 
1857, 12o.  pp.  xiv.,  124. 

Orthodox.  , 

4427.  'Williams,  F.  W.  [or  W.  S.?]  Thoughts 
on  the  Doctrine  of  Eternal  Punishment,  with 
reference  to  the  Views  of  the  Rev.  Frederick 
Denison  Maurice  and  the  Neoplatonists.  Lon- 
don, 1857,  So.  pp.  24. 

One  of  my  authorities  gives  fi^r  the  initials  of  Mr. 
Williams's   Christian  name,  "  F.  W.":  another  has 

"W.  s.- 


4428.  Maurice,  (John)  Fred.  Denison.  The 
Worship  of  the  Church  a  Witness  for  the  Re- 
demption of  the  World.  With  a  Letter  to  \f. 
S.  lor  F.  W.?]  Williams,  Esq.,  on  his  Pamphlet 
respecting  the  Doctrine  of  Eternal  Punish- 
ment ...    .    London,  1857, 8".    Is. 

4429.  Hudson,  Charies  Fred.  Debt  and  Grace, 

as  related  to  the  Doctrine  of  a  Future  Life.       , 
. . .    Boston,  1857, 12o.  pp.  viii.,  472.    fl".  — 4th 
Thousand  [with  a  copious  Index  .   New  York. 
1861,  120.  pp.  viii.,  489.  •  ' 

T^his  is  probably  the  ablest,  the  most  learned,  and  the 
most  comprehensive  treatise  which  has  yet  appeared 
in  support  of  the  doctrine  of  the  extinction  of  the 
wicked.  Ch.  III.  contains  an  analysis  and  criticism 
of  twenty-two  different  forms  of  theodicy,  by  which 
it  has  been  attempted  to  reconcile  the  doctrine  of 
eternal  misery  with  the  perfections  of  God.  Ch. 
VIII..  pp.  265  -  356,  is  devoted  to  "  the  Historical  Ar- 
gument.' 

4430.  Strong,  James.  [Review  of]  Hudson 
on  a  Future  Life.  (Methodist  Quar.  Rev.  fbr 
July,  1858;  XL.  404-418.)    H. 

4431.  Adams,  Nehemiah.  ...  The  Reasonable- 
ness of  Future,  Endless  Punishment.  . . .  Bos- 
ton, 1858, 120.  pp.  35.    H^ 

4432.  King,  Thomas  Starr.  The  Doctrine  of 
Endless  Punishment  for  the  Sins  of  this  Life, 
Unchristian  and  Unreasonable.  Two  Dis- 
courses, delivered  in  Hollia  Street  Church.  . . . 
Boston,  1858,  8o.  pp.  66. 

4433.  Adams,  Nehemiah.  . . .  God  is  Love.  A 
Supplement  to  the  Author's  Discourse  on  the 
Reasonableness  of  Future,  Endless  Punish- 
ment. With  a  Brief  Notice  of  Rev.  T.  S. 
King's  Two  Discourses  in  Reply  to  said  Dis- 
course. . . .     Boston,  1858, 12o.  pp.  48.    H. 

4434. ...  A  Scriptural  Argument  for  Future, 

Endless  Punishment.  ...    Boston,   1858,  12o. 
pp.  58.    H. 

Published  originally  in  the  Christian  Freeman  (a 
Universalist  newspaper)  for  Dec.  10,  1858,  and  replied 
to  by  the  Rev.  Sylvanus  Cobb,  the  editor,  in  the  same 
journal.    See  No.  4440. 

4435.  Miller,  Thomas  H.  The  Reasonableness 
of  Eternal  Life,  a  Sermon,  first  delivered  in 
Portsmouth,  N.H.,  and  repeated  to  the  Rock- 
ingham Conference  of  Universalists  at  Fre- 
mont, N.H.,  May  19, 1858.  Portsmouth,  1858,  ' 
So.  pp.  13.     H. 

4436.  Barrows,  Elijah  Porter.  The  Scrip- 
tural Doctrine  of  a  Future  State.  (Biblioth. 
Sacra  for  July,  1858 ;  XV.  625-661.)    II. 

Defends  the  doctrine  of  eternal  punishment,  par- 
ticularly against  Mr.  Hudson. 

4437.  Dexter,  Henry  Martyn.  The  Voice  of  the 
Bible  the  Verdict  of  Reason.  A  Sermon  upon 
the  Reasonableness  of  the  Doctrine  of  the 
Future  Eternal  Punishment  of  those  who  die 

Impenitent Boston,  1858,  large  12o.  pp. 

56. 

4438.  Thayer,  Thomas  Baldwin.  A  Review 
of  Rev.  H.  M.  Dexter's  Sermon  upon  the  Rea- 
sonableness of  the  Doctrine  of  the  Future 
Eternal  Punishment  of  those  who  die  Impeni- 
tent. . . .    Boston,  1858,  So.  pp.  32. 

4439.  Adams,  Nehemiah.  The  Great  Concern : 
or,  Man's  Relation  to  God  and  a  Future  State. 
...    2d  Ed.    Boston,  (1859,)  I860, 12o.  pp.  235. 

Cont-aining,  with  other  matter,  his  essays  in  de- 
fence of  the  doctrine  of  endless  punishment.  See 
above,  Nos.  4431,  4433,  4434. 

4440.  Adams,  Nehemiah,  and  Cobb,  Syl- 
vanus. Discussion  of  the  Scripturalness  of 
Future,  Endless  Punishment.  . . .  Boston, 
1859,  24o.  pp.  XX.,  9-507.  — Revised  Ed.,  with 
an  Appendix.    Boston.  1860, 12o.  pp.  507. 

Originally  published  in  the  Cftm<ion/'ree»»an.  See 
No.  4434. 

4441.  Griggs,  Leverett.  Man  Mortal  and  Im- 
mortal,—  The  Doctrine  of  Annihilation  and 
of  the  Unconscious  State  of  the  Dead  refuted, 

857 


4442 


CLASS  III.— DESTINY  OF  THE  SOUL. 


4474 


in  a  Discourse,  preached  . . .   December  26, 
1858  ...     .     Hartford,  1859,  8°.  pp.  16. 

4442.  [Hasting:s,  Horace  Lorenzo].  Will  All 
Men  be  Saved?  [New  York,  1859?]  18o.  pp. 
20. 

4443.  [Hedge,  Frederick  Henry].  The  Doc- 
trine of  Endless  Punishment.  Christian  Exam. 
for  July,  1859;  LXVII.  98-128.)    H. 

4444.  Hovey,  Alvah.  The  State  of  the  Im- 
penitent Dead.  ...  Boston,  1859,  IS",  pp. 
168. 

Maintains  the  doctrine  of  endless  punishmeht. 

4445.  Hudson,  Charles  Fred.  The  Parable  of 
the  Rich  Man  and  Lazarus.  Does  it  imply 
Eternal  Future  Sufifering?  ...  Boston,  1859, 
180.  pp.  20.    If.  ' 

4446.  ...    The  Rights  of  Wrong;   or,   Is 

Evil  Eternal  ?  . . .    Boston,  1859, 16°.  pp.  16. 

4447.  Hie  same.  Postscript  Edition  —  Reply 

to  Dr.  ]Mansel.     Boston,  1860,  12».  pp.  24.    H. 

4448.  Hudson,  Charles  Fred.,  and  Cobb,  Syl- 
vanus.  Human  Destiny.  A  Discussion.  Do 
Reason  and  the  Scriptures  teach  the  Utter 
Extinction  of  an  Unregenerate  Portion  of  Hu- 
man Beings,  instead  of  the  Final  Salvation  of 
All?  ...    Boston,  1S«0, 12o.  pp.  478.     H. 

Originally  published  in  the  Christian  Freeman 
(Boston),  from  May  13  to  Dec.  2,  1859. 

4449.  [Irving,  M.  J.].  The  Friendly  Dispu- 
tants; or,  Future  Punishment  reconsidered. 
By  Aura,  Author  of  "Ashburn."  London, 
1859,  80.  pp.  X.,  490.     ff. 

Combines  the  doctrines  of  Destructionism  and  Uni- 
versalism  by  the  theory  of  "  redivivalism."  The 
weakest  part  of  the  work  is  the  philological,  which 
belongs  to  the  father  of  the  authoress.  The  book 
should  not  be  neglected  by  one  who  is  collecting  curi- 
osities in  the  history  of  biblical  interpretation. 

4450.  Klllam,  J.  C.  Annihilationism  exa- 
mined :  or,The  Immortality  of  the  Soul,  aud  the 
Destiny  of  the  Wicked  scripturally  considered, 
with  special  reference  to  the  Annihilation 
Theory.     Syracuse,  N.Y.,  1859, 16o.  pp.  123. 

4451.  King,  Thomas  Starr.  , . .  The  Relation 
of  this  Life  to  the  Next.  Published  by  the 
Ladies'  Religious  Publication  Society.  [Tracts 
for  the  Times,  No.  8.]  ...  Albany,  1859, 12o. 
pp.  12. 

Opposes  the  doctrine  that  this  life  is  our  final  state 
of  probation. 

4452.  Landis,  Robert  W.  The  Immortality 
of  the  Soul  and  the  Final  Condition  of  the 
Wicked  carefully  considered.  New  York, 
[1859,1 120.  pp.  518. 

Defends  the  doctrine  of  endless  punishment. 

4453.  liitcli,  Josiah,  and  Grant,  Miles.  The 
Doctrine  of  Everlasting  Punishment:  a  Dis- 
cussion of  the  Question  "Do  the  Scriptures 
teach  the  Doctrine  of  the  Eternal  Conscious 
Suffering  of  the  Wicked?"  between  Dr.  J. 
Litch,  of  ...  Philadelphia,  in  the  Affirmative, 
and  Eld.  Miles  Grant,  of  Boston,  in  the  Nega- 
tive; on  the  Evenings  of  November  9,  10, 11, 
and  12,  A.D.  1858,  at  the  Music  Hall,  in  Bos- 
ton. . . .    Boston,  1859, 12o.  pp.  135. 

4454.  [Hinton,  James].  Man  and  his  Dwell- 
ing Place:  an  Essay  towards  the  Interpreta- 
tion of  Nature.  . . .  London,  1859,  8o.  pp.  420. 
—  Reprinted,  New  York,  1859,  12o.     H. 

Maintains  the  doctrine  of  universal  salvation.  A 
new  edition  was  published  in  London,  1861,  under  the 
author's  name. 

4455.  Martin,  Thomas  Henri.  Appendice  au 
Livre  de  la  vie  future,  k  I'occasion  d'une  Re- 
ponse  au  concile  de  Perigueux.  . . .  Paris, 
1859,  180.  pp.  39. 

See  Nos.  2332,  4423. 

4456.  Mayo,  Amory  Dwight.  The  Balance :  or 
Moral  Arguments  for  Universalism.  Boston, 
1859,  320  or  64o.  pp.  155. 

858 


4457.  [Prime,  Daniel  P.].  Letters  addressed 
to  a  Baptist  Clergyman  on  the  Doctrine  of 
Endless  Punishment.    By  a  Layman.   Boston, 

1859,  120.  pp.  146. 

4458.  Wieting,  Seneca.  The  Rich  Man  and 
Lazarus.  {Methodist  Quar.  Rev.  for  July  and 
Oct.,  1859 ;  XLI.  414-432,  and  614-632.)    H. 

4459.  Willlamg,  Thomas.  A  Scriptural  Tes- 
timony, on  the  Endless  Punishment  of  Sin- 
ners.   Providence,  1859, 16°.  pp.  16. 

4460.  [Abbott,  Alex.  Robinson].  Destruction 
of  Soul  and  Body  in  Gehenna.  [Matth.  x.  28; 
Luke  xii.  4,  5.]  (Universalist  Quar.  for  Jan. 
I860;  XVIL  56-78.)    H. 

4460».  Anniliilation  (The)  of  the  Wicked. 
{Presbyterian  Quar.  Rev.  for  April,  I860 :  VIII. 
594-626.)     //. 

In  opposition  to  Mr.  Hudson's  book,  No.  4429. 

4461.  Beecber,  Edward.  The  Concord  of 
Ages.    I860.     See  No.  500. 

4462.  Brown,  John  Newton,  D.D.  The  Death 
threatened  to  Adam ;  with  its  Bearings  on  the 
Annihilation   of  the   Wicked.    Philadelphia, 

1860,  240.  pp,  29. 

4463.  Campbell,  Alexander.  Life  and  Death. 
Reprinted  from  the  Millennial  Harbinger.  Cin- 
cinnati, 1860,  320.  pp.  96. 

In  opposition  to  Universalism  and  Destructionism. 

4464.  Coombe,  John.     See  No.  2358. 

4465.  Clayton,  W.  W.,  and  Grant,  Miles. 
Discussion  of  the  Doctrine  of  the  State  of  the 
Dead,  and  Punishment  of  the  Wicked  ...  . 
On  the  Evenings  of  December  5,  6,  7,  8,  and  9, 
A.D.  1859,  at  Union  Hall,  in  Seneca  Falls 
...  .  Seneca  Falls,  N.Y.,  I860,  large  16°.  pp. 
120. 

Mr.  Grant  maintains  the  doctrines  of  the  sleep  or 
death  of  the  soul,  and  of  the  destruction  of  the 
wicked. 

4466.  Cotton,  John  Fred.  The  Light-Ship. 
Boston,  I860,  24°.  pp.  59. 

A  tale,  designed  to  recommend  the  doctrine  of  the 
final  destruction  of  the  wicked. 

4467.  Hudson,  Charles  Fred.  Christ  our  Life. 
The  Scriptural  Argument  for  Immortality 
through  Christ'  Alone.  . . .  Boston,  1860, 12o. 
pp.  viii.,  160.    H. 

4468.  Human  Destiny.  A  Critique  on  Uni- 
versalism. ...  Boston  and  Cambridge,  1861 
[1860],  120.  pp.  viii.,  21-147.  H.  —Also  New 
York,  1862,  12°. 

Published  separately,  and  also  with  the  six  tracts 
appended  whose  titles  will  be  found  under  Nos.  4494, 
4447,  4445,  44«0,  4474,  and  4469.     Comp.  No.  4448. 

4469.  Reviewers  reviewed.    Brief  Replies 

to  various  Criticisms  and  other  Arguments.  . . . 
Boston  and  Cambridge,  1861  [I860,]  12".  pp. 

4470.  liake,  Edwin  H.  Objections  to  the  Doc- 
trine of  Endless  Punishment.  Boston,  1860, 
160.  pp.  xvi.,  13-185. 

447 0».  Liong,  Clement.  Objections  from  Rea- 
son against  the  Endless  Punishment  of  the 
Wicked  [answered].  {Bihlioth.  Sacra  for  Jan. 
1860 ;  XVII.  111-134.)    ff. 

4471.  Manford,  Erasmus,  and  Franltlin, 
Benjamin.  An  Oral  Debate  on  the  Coming  of 
the  Son  of  Man,  Endless  Punishment,  and  Uni- 
versal Salvation,  held  near  Cincinnati,  Ohio 
...    .     Boston,  I860,  12o.  pp.  359. 

4472.  Preacbing  (On)  the  Doctrine  of  Eter- 
nal Punishment.  ( Christian  Rev.  for  Oct.  I860, 
pp.  576-589.)    BA. 

4473.  Steinbeil,  G.  Gott  Alles  in  Allen.  Ein 
Briefwfechsel  iiber  den  Umfang  der  ErlOsung. 
Stuttgart,  I860,  8°.  pp.  122. 

4474.  Stepben,  Sir  James.  The  Doctrine  of 
Endless  Misery  an  Occasion  of  Scepticism.  Ex- 


4475  SECT.  III.    -p.  5.  — CimiSTlA-S    DOCT-RmB.— NUMBER  OF  THE  SAVED. 


4502 


tracts  from  the  Epilogue  to  "  Essays  in  Eccle- 
siastical Biography."  ...     [With  Notes,  by  C. 
F.  Hudson.]    Boston  and  Cambridge,  (I860,) 
1861,  120.  pp.  23. 
See  atjpve,  No.  4372. 

4475.  Thompson,  Joseph  Parrish.  Love  and 
Penalty;  or,  Eternal  Punishment  consist- 
ent with  the  Fatherhood  of  God.  . . .  New- 
York,  I860,  240.  pp.  358. 

See  a  review  by  the  Rev.  Edward  C.  Towne  In  the 
Christian  Exam,  for  March,  1861 ;  LXX.  169-185.    H. 

4476.  "Warreii,  Israel  P.  Sadduceeism:  a 
Refutation  of  the  Doctrine  of  the  Final  Anni- 
hilation of  the  Wicked.  Boston,  American 
Tract  Society,  [I860,]  32o.  pp.  66. 

4477?  Calvert,  George.  Universal  Restora- 
tion: a  Poem  in  Ten  Epochs,  divided  into 
Twenty-six  Books.  2  vol.  London,  1861,  sm. 
8o.    12s.  6d. 

4478.  [Clarke,  James  Freeman].  The  Ortho- 
dox Doctrine  of  Everlasting  Punishment.  Re- 
view of  Dr.  Nehemiah  Adams's  Tract  ...  . 
(Monthly  Journ.  of  the  Amer.  Unit.  Assoc,  for 
March,  1861 ;  II.  97-130.)    H. 

4479.  [ ].  The  same.    No.  II.  Review  of  Dr. 

Joseph  [P.]  Thompson's  Book  on  "Love  and 
Penalty  ...  ."  {Ibid.  April,  1861;  IL  145- 
157.)    H. 

4480.  [Hudson,  Charles  Fred.].  Eternal  Death 
in  the  Literal  Sense  is  Eternal  Punishment. 
[New  York,  1861,]  12o.  pp.  24. 

4481.  Nye,  James.  The  Doctrine  of  the  Uni- 
versal Restoration  explained  and  defended, 
and  shown  to  be  essential  to  Universal  Frater- 
nity.    London,  1861.     Is. 

4482.  Pattou,  W.  W.  Annihilation.  (Method- 
ist Quar.  Rev.  for  Jan.  1861 :  XLIII.  31-49.) 
H. 

4483.  Pond,  Enoch.  Annihilation.  {American 
Theol.  iJer.  for  April,  1861;  III.  215-231.)  AB., 
H. 

4484.  Univer  sail  sinus  (Der)  das  heisst: 
Gott  Alles  in  Allen.  Schriftmassige  Lehre 
von  der  Wiederbringung  aller  Dinge,  vermehrt 
mit  Ausziigen  von  Schriftstellern  aus  alter 
und  neuer  Zeit  ...  .  Mit  eineni  Einleitungs- 
schreiben  von  J.  Messner  in  Stamniheim.  [I« 
Band.]  II  Her  Band,  Fortsetzung  und  Schluss. 
2  Bde.    Stuttgart,  1861-62,  8°.  pp.  263,  362. 

4485.  Hastings,  Horace  Lorenzo.  Retribu- 
tion; or,  Thfe  Doom  of  the  Ungodly,  after  the 
Resurrection  cf  the  Dead,  Just  and  Unjust. 
. ..    Providence,  R.I.,  1861, 12».  pp.  156.^ 

4486.  Reed,  H.  Y.,  and  Hull,  V.  A  Discus- 
sion upon  the  Doctrine  of  Future  Punishment 
. . .  held  at  Harvard,  McHenry  Co.,  111.,  . . . 
September  and  October,  1860.  ...  Geneva,  111., 
1861, 16°.  pp.  136. 

Mr.  Reed,  destructionist ;  Mr.  HuU,  "orthodox." 
4487  Slieldon,  William,  and  Brooks,  The- 
odore. An  Examination  of  the  Doctrine  of 
the  Immortality  of  the  Soul :  and  the  Annihi- 
lation of  the  Wicked  :  in  a  Debate  ...  .  Held 
in  the  Village  of  Yiroqua,  Wisconsin,  . . .  Au- 
gust, 1860.  . . .     Yiroqua,  1861,  8o.  pp.  134. 

Mr.  Sheldon,  destructionist;  Mr.  Brooks,  "ortho- 
dox." 

4488.  Adams,  John  Greenleaf.  Lectures  on 
Universalism  [in  defence  of  the  doctrine]  ...  . 
Providence,  R.I.,  1861,  S".  pp.  54. 

4489.  "Woodlbrldge,  John.  Olshausen  on  a 
New  Probation  after  Death.   {Amer.  Theol.  Rev. 

.  for  Jan.  1861 ;  III.  93-123.)    AB. 

4490.  Sort.  (Du)  des  mSchants  dans  I'autre  vie, 
d'apres  I'Ecriture.     Lyon,  1861,  8o.  pp.  32. 

4491.  Steere,  Martin  J.  Footprints  heaven- 
ward: or,  Universalism  the  more  Excellent 
Way.  , .  .    Boston,  1862, 12o.  pp.  405. 


4492.  Brownson,  0.  A.  The  Punishment  of 
the  Reprobate.    1862.    See  No.  37560. 

4493.  Liove,  William  De  Loss.  Is  the  Doctrine 
of  Annihilation  taught  in  the  Scriptures? 
{New  Englander  for  April,  1862 }  XXI,  248- 
293.)    H. 

In  opposition  to  Mr.  Hudson.    See  No.  4429,  etc. 

4494.  [Hudson,  Charles  Fred.].  The  Silence 
of  the  Scriptures  respecting  the  Immortality 
of  the  Soul,  or  of  the  Race,  or  of  the  Lost. 
[New  York,  1862,]  12o  or  18°.  pp.  24. 

4495.  [Reimer,  Loui.s].  Das  zukunftige 
Schicksal  der  G ottlosen.  [Philadelphia,  1862  ?] 
ICo.  pp.  16. 

Maintains  the  destruction  of  the  wicked. 

4495*.  Hudson,  Charles  Fred.  Immortality 
through  Christ  Alone.  The  Doctrine  Safe  and 
Salutary.    [New  York,  1862,]  12o.  pp.  26. 

4495''.  Thayer,  Thomas  Baldwin.  Theology 
of  Universalism :  being  an  Exposition  of  its 
Doctrines  and  Teachings,  in  their  Logical  and 
Moral  Relations;  including  a  Criticism  of  the 
Texts,  cited  in  Proof  of  the  Trinity,  Vicarious 
Atonement,  Natural  Depravity,  a  General 
Judgment  and  Endless  Punishment.  Boston, 
1863  [1862],  80.  pp.  432. 

5.  Comparative  Numter  of  the  Saved  and  the 
Lost. 

iVo<e.  — Compare  also  §§  4,  6,  and  7,  under  Class  IIL 
Sect.  III.   F. 

4496.  [  Foggini,  Pietro  Francesco].  Patrum 
Ecclesiai  de  Paucitate  adultorum  Fidelium 
salvandorum,  si  cum  reprobandis  Fidelibus 
conferantur,  mira  Consensio  ...  .  Romse, 
1752, 4o.  pp.  121.  —  Also  Parisiis,  1759,  12o. 

See  Zaccaria,  Storia  let.  d' Italia,  \l.  352,  353.  (B.) 
A  French  translation,  "  Traite  sur  le  petit  nombre 
des  &l\ia,"  by  the  Abbe  Claude  Lequeux,  Paris,  1760. 
12«. 


4497.  Andreas!,  Marsilio.  De  Amplitudine 
Misericordlffi  Dei  absolutissima  Oratio  . . .  Ital- 
ico  Sermone  primum  conscripta,  nunc  in  La- 
tinum  conversa,  Ccelio  Horatio  Curione,  C.  S. 
F.  Interprete  ...    .     Basilefe,  1550,  So. 

See  the  note  of  Clement,  Bill,  ctirieiise,  I.  320, 
321. 

4498.  Curioni  {Lat.  Curio),  Celio  Secundo. 
...  De  Amplitudine  beati  Regni  Dei  Dialogi, 
sive  Libri  Duo  ...  .  n.p.  [Basel  ?],  1554,  8°. 
BL.  —Ed.  2da,  Goudfe,  1614,  8o.  pp.  190.  Also 
Francofurti,  1617,  8o.  pp.  248. 

In  this  book  Curioni  maintains  that  the  number  of 
the  saved,  in  which  he  includes  virtuous  heathens, 
will  far  exceed  that  of  the  lost.  This  doctrine  was 
deemed  so  dangerous  that  the  Senate  of  Basel  re- 
fu'feed  to  allow  him  to  publish  the  work,  and  the  first 
edition  was  printed  surreptitiously.  For  a  full  ac- 
count of  the  book  and  of  the  troubles  of  Curioni  in 
conser;uence  of  its  publication,  see  Schelhorn's  Amoen. 
Lit.,  XII.  592-627,  and,  for  the  life  of  the  author,  XIV. 
325-402.  (ff.)  See  also  Clement,  Bill,  curieuse,  VII. 
363,  et  seqq.,  and  the  interesting  article  on  Curioni 
by  Carl  Schmidt,  in  the  Zeitschr.  •/.  d.  hist.  Theol,, 
1860,  pp.  614-627.     IT. 

4499.  Recupito,  Giulio  Cesare.  Sacrarium 
formidabile  de  Multitudine  Reproborum  et 
Electorum  Paucitate.     1620.    See  No.  3776. 

4500.  Vicars,  Thomas.  Pusillus  Grex ;  Refu- 
tatio  cujusdam  Libelli  de  Amplitudine  Regni 
Coelestis  sub  ementito  Coelii  Secundi  Curionia 
Nomine  in  lucem  emissi.    Oxonii,  1627,  4o. 

4501.  Recupito,  Giulio  Cesare.  Opusculum 
de  Signis  Prfedestinationis  et  Reprobationis  et 
de  Numero  Prasdestinatorum  et  Reproborum. 
Neapoli,  1643, 4".  pp.  516, 96  +.  —  Also  Parisiis, 
1664,  4o;  Lugduni,  1681,  4°. 

A  Spanish  translation,  Barcelona,  1687;  German, 
Bamberg,  1710,  80. 

4502.  Alford,  Joseph.    The  Church    Trium- 

859 


4503 


CLASS  III.  — DESTINY  OF  THE  SOUL. 


4519 


phant :  or,  A  Comfortable  Treatise  of  the  Am- 
plitude and  Largeness  of  Christ's  Kingdom; 
wherein  is  proved  by  Scripture  and  Reason 
that  the  Number  of  the  Damned  is  Inferior  to 
that  of  the  Elect.  . . .  London,  (1644,)  1649, 
80. 

See  the  Preface  to  Jeremy  White's  Restoration  of 
All  Things. 

4503.  Chaliu,  Philippe.  Le  secret  de  la  pre- 
destination, sur  le  petit  nombre  des  esleus,  et 
sur  la  plus  grande  multitude  des  reprouvez, 
decouA-ert,  et  compris  en  trois  Traittez.  Paris, 
1659,  40.  pp.  827  +. 

4504.  D«  Moulin  (Lat  Molineeus),  Lewis. 
Moral  Reflections  upon  the  Number  of  the 
Elect,  proving  plainly  from  Scripture  Evi- 
dence, &c.  that  not  One  in  a  Hundred  Thou- 
sand (nay  probably  not  One  in  a  Million)  from 
Adam  down  to  our  Times,  shall  be  saved.  By 
Dr.  Lewis  Du  Moulin,  late  History  Professor 
of  Oxford.    London,  1680,  4o.  pp.  32  +.H. 

An  earlier  edition  the  same  year  in  French,  with 
the  title:— "  Pens6es  sur  le  nombre  des  61eus."  —  Ap- 
pended to  the  English  translation  is  an  "  Advertise- 
ment of  the  Author,"  in  which  he  defends  himself 
against  some  of  the  readers  of  the  French  edition, 
■who  had  "taxed  hira"  for  not  excluding  all  Papists 
from  salvation.  "  I  would  not,"  says  he,  "condemn 
St.  Bernard  to  Hell  for  having  believed  the  doctrine 
of  Purgatory." 

4505.  [Desbordes  des  Doires,  Olivier]. 
La  science  du  salut  renfermee  dans  ces  deux 
paroles:  Pauci  electi,  II  y  a  peu  d'elCls:  ou 
Traits  dogmatique  sur  le  nombre  des  61(is. 
Par  M.  d'Amelincourt  pretre  [pseudon.].  2 
torn.     Roiien,  1702, 12o.  pp.  248,  224. 

See  Journal  des  S^avans.  July  31,  1702. 

4506.  Kraiis,  .Toh.  Antwort  auf  die  Frage, 
wessen  Vrsachen  lialbor  der  meiste  Haufe  der 
Menschen  zur  Ilulle  fabre.    Prag,  1T22, 12o. 

4507.  Glide,  Gottlob  Friedr.  Dissertationum 
exegetico-theologicarum  Trias  ...  .  Lipsiae, 
1746,  4o.  (10  sh.) 

The  second  dissertation  "  paucitatem  salvandorum 
a  C.  S.  Curioiiis  objectionibus  vindicat." 

4508.  Semlbeck, Job. Gottlob Lorenz.  ...Ver- 
such,  etc.  175J).     See  No.  2184. 

4509.  Gravina,  Giuseppe  Maria.  De  Electo- 
rum  IIominTim  Numero  respectu  Hominum 
Reproborum.     Panormi,  1764. 

See  No.  3513,  note. 

4510.  Melguizo,  Atilano.  Son  mas  los  que 
se  salvan  que  los  que  se  condenan,  6  sean 
razones  en  que  se  fundan  los  catolicos  que  de- 
fienden  esta  opinion  ...  .  Madrid,  also  Paris, 
1860,  80.  pp.  XV.,  462. 

For  various  sermons  on  the  small  number  of 
the  elect,  see  the  references  in  Darling's  Cj/clo- 
pmdia  Bibliographica,  Subjects  (Scriptures), 
on  Matt.  XX.  16,  xxii.  14. 

6.  Future  State  of  Infants. 

4510».  Sartorixis,  Carl  Jos.  Casim.  Leonh. 
Aloys.  Specimen  Historiae  Opinionum  de 
Sorte  Infantium  sine  Baptismate  mortuorum 
.  ...  [Prses.  G.  F.  Wiesner.]  Wirceburgi, 
1783,  So.  pp.  50  +. 

4511.  Beeclier,  Lyman.  1.  The  Future  Pun- 
ishment of  Infants  not  a  Doctrine  of  Calvin- 
ism; 2.  The  Future  Punishment  of  Infants 
never  a  Doctrine  of  the  Calvinistic  Churches ; 
3.  On  the  Future  State  of  Infants;  — three 
Letters  addressed  '  To  the  Editor  of  tlie  Chris- 
tian Examiner,'  and  published  in  'The  Spirit 
of  the  Pilgrims'  for  January,  February,  and 
March,  1828.  . . .     Boston,  1828,  So.  pp.  4;3. 

These  Letters  were  published  in  reply  to  an  article 
in  the  (Boston)  Christian  Examiner  for  October,  1827, 
Vol.  IV.  pp.  431-448.  That  article,  written  by  the 
editor,  Francis  Jenks,  was  occasioned  by  a  remark- 
able note  to  the  seventh  edition  of  Dr.  Beecher's  ser- 

860 


mon  entitled  «  The  Government  of  God  desirable,' 
Boston,  1827.  In  this  note  Dr.  Beecher  says,  that 
though  "conversant  for  thirty  years  with  the  most 
approved  Calvinistic  writers,"  he  has  "  never  seen 
nor  heard  of  any  book  which  contained  such  a  senti- 
ment, nor  a  man,  minister,  or  layman,  who  believed 
or  taught  it"  [i.e.  the  doctrine  of  infant  damna- 
tion]. 

4512.  [Jenks,  Francis].  A  Reply  to  Three 
Letters  of  the  Rev.  Lyman  Beecher,  D.D. 
against  the  Calvinistic  Doctrine  of  Infant 
Damnation.  From  the  Christian  Examiner, 
with  Additions.  Boston,  1829,  12o.  pp.  168. 
D. 

Prom  the  Christian  Exam,  for  June,  Aug.,  and  Dec. 
1828;  V.  229-263;  316-340;  506-542.  -  This  volume  is 
a  thesaurus  of  historical  information  on  the  sulyect 
of  which  it  treats.  Dr.  Beecher  attempted  a  re- 
joinder in  the  Spirit  of  the  Pilgrims  for  J.in.,  Feb., 
and  April,  1830;  III.  17-24,  72-86,  and  181-195.     H. 

4513.  [Waite,  Josiah  K.].    Calvinistic  Views 
on  the  Suljject  of  Infant  Damnation 
[Boston?  1830 ?J  120.  pp.4. 

4514.  Hayden,  William  B.  On  the  History 
of  the  Dogma  of  Infant  Damnation ;  to  which 
is  added  a  Brief  Statement  of  the  Doctrine 
taught  in  the  New  Jerusalem  concerning  In- 
fant Salvation.  A  Lecture  delivered  in  ... 
Portland,  ...  January  10,  1858  ...  .  Port- 
land, 1858,  80.  pp.  32.    H. 

For  the  doctrine  of  the  Catholic  and  Pro- 
testant symbols  concerning  the  necessity  of 
baptism  to  salvation,  see  Winer's  Comparative 
Darstellung,  etc.  g  15,  pp.  130-133,  2«  Aufl. 
Its  necessity  is  maintained  in  the  Catholic 
symbols  (see  Cone.  TrideM.  Sess.  vii.  can.  5, 
Cat.  Bom.  II.  ii.  31,  33,  34)  and  the  Lutheran 
Confessions,  but  is  denied  by  Calvin,  by  the 
Anabaptists,  and  by  Arminians  generally. 
For  the  history  of  opinions  on  the  general 
subject,  see,  further,  No.  454.5,  Grancolas  ; 
4567,  Galeani  Napioiie  ;  4577,  Sniytli  $ 
4578,  Norton;  4589,  Collius. 


4515.  Augustinus,  Aurelius,  Saint  and  Bp., 
fl.  A.D.395.  ...  Litterae  ad  Optatum  de  Poenis 
Parvulorum  qui  sine  Baptismo  decedunt. 
Edidit  God.  Bessel.     Vindobonae,  173-3. 

On  the  doctrine  of  the  durus  pater  infantum  re- 
specting this  subject,  see  Jenks,  uhi  supra,  pp.  63-78, 
and  Pfanner,  Syst.  Theol.  Gent.,  pp.  517,  518. 

4516.  Seyssello,  Claudio,  Abp.  of  Turin.  De 
divina  Providentia  Tractatus.  Lutet.  Paris. 
(151-,)  1520,  40.    BL. 

Maintains  that,  at  the  consummation  of  all  things, 
the  "  new  earth"  will  be  the  abode  of  unbaptized 
infants  and  the  virtuous  heathen. 

4517.  Coriiellius,  Antonius.  Exactissima 
Infantium  in  Limbo  clausorura  Querela,  ad- 
versus  diuinum  iudicium,  apud  aequum  iudi- 
cem  proposita.  Apologia  diuini  iudicii  contra 
Querelam  Infantium.  Infantium  ad  Apolo- 
giam  diuini  iudicii  Responsio.  Aequi  Indicia 
super  hac  re  Sententia.  Autore  Antonio  Cor- 
nellio  iuris  utriusque  Licentiate  doctiss.  Lu- 
tetiae,  apud  Christianum  Wechelum,  1531,  4o. 
ff.  38. 

On  this  rare  and  curious  book  see  Bayle,  articles 
Cornellius  and  Wechel.  De  Bure,  Bihl.  instructive.  I. 
272-274,  and  particularly  Clement,  Bibl.  curieuse,\ll. 
302-309,  who  gives  copious  extracts.  It  reminds  one 
of  Wigglesworth  s  "Day  of  Doom."  The  good  Father 
Garasse  is  so  shocked  at  the  plea  for  unbaptized  in- 
fants, that  he  calls  the  author  an  "  avorton  d'Enfer, 
and  tells  us  that  by  a  divine  judgment  Wechel  was 
reduced  to  poverty  in  consequence  of  having  printed 
the  bock. 

4518.  Catliariniis  {ItaJ.  Catarino),  Am- 

brosius.  Ahp.  De  Statu  futuro  Puerorura  sine 
Sacramento  decedentium.  1542.  See  No.  2043, 
note. 

4519.  Naogeorgus  {Gi-rm.  Kirclimair), 
Thomas.    De  Infantum  ac  Paruulorum  Salute ; 


4520        SECT.  III.    ¥.  6.  — CnmSTIA^  DOCTRINE.  — JVTUJiE^TATE  OF isFAyraL        4543 


Discusses  the  question  whether  baptism  is  neces- 
sary for  the  salvatioa  of  the  infant  children  of  Chris- 
tian parents. 

4631.  ConrinS)  Florentius,  Ahp.  Tractatus 
de  Statu  Parvulorum  sine  Baptismo  deceden- 
tium  ex  hac  Vita,  juxta  Sensum  B.  Augustini. 
Lovanii,  1624,  4o. 

Also  Kothomagi,  1643.  4°,  and  appended  to  Tarions 
editions  of  C.  Jansenius's  Doctrina  S.  Augtutini. 

4532.  Francois,  Jacques,  of  Varenne.  Causa 
Salutis  Infantium,  adversua  Infanticidium 
Tabennense  ...     .     Mussiponti,  1630, 12o. 

Maintains  the  necessity  of  baptism  for  the  salvation 
of  infants,  in  opposition  to  the  Calvinists. 

4533.  Gerhard,  Joh.  Ernst.  De  Salute  In- 
fantium ante  Baptismum  decedentium.  [Resp. 
H.  Bake?]    Jenae,  1671  and  1679,  4o.    4 gr. 

4534.  [Wiggleswortli,  Michael].  The  Day 
of  Doom.    1673.     See  No.  3219. 

4535.  Werner,  Sam.  De  Salute  Infantis.  Re- 
giomonti,  1675,  4o. 

4536.  Reqnesens,  Giuseppe  Maria  de.  Opns- 
cula  theologica  olim  impressa,  et  in  hac  secnn- 
da  Editione  septeni  alijsOpusculis  locupletata. 
. . .    Romae,  1684, 4o.  pp.  478  +. 

The  first  treatise,  pp.  1-39,  treats  "  De  statu  par- 
Tulorum  decedentium  cum  solo  originali ;"  the  fourth 
and  fifth,  pp.  120-210,  relate  to  the  beatific  vision. 


deque  Christi  Dicto:  Sinite  Paruulos  renire  ad 
me,  etc.  Conclusiones  145  .. .  .  Basileae, 
1556,  sm.  So.    48 /r.,  Techener. 

4520.  C  sell  US,  or  Celius,  Mich.  Von  der 
Kinder-Tauffe,  und  wie  man  sich  zu  trosten 
habe,  da  die  Kinder  ohue  Tauffe  sterben. 
Eisleben,  1558,  4". 

4521.  Beaucaire  de  Pegnillon  {Lat. 
Belcarius),  Frangois,  Bp.  of  Metz.  Concio 
. . .  adversus  impium  Calvini  et  Calvinianorum 
Dogma  de  Infantium  in  Matrum  Uteris  Sanc- 
tificatione  ...     .    Parisiis,  1565,  8o. 

Also  ihid.  1567,  8".  with  "  Anonymi  Antapologia," 
etc.  defending  the  work  against  a  reply  to  it  by  the 
Calvinistic  ministers  of  Metz. 

4522.  Cassander,  Geo.  De  Statu  Infantum, 
qui  in  Ecclesia  nati  citra  Baptismi  Sacramen- 
tum  moriuntur.     Coloniae,  1565,  So. 

4523.  Merz,Alex.  Christliche  Predigt  von  den 
ungetaufften  Kindern,  ob  sie  selig  oder  ver- 
lohren  seyn.    Tubingen,  1584,  4'. 

4524.  [Habt>ock,  William].  An  Apologie  of 
Infants.  In  a  Sermon  proving  by  the  revealed 
Will  of  God  that  Children  prevented  by  Death 
of  their  Baptisme  by  Gods  Election  may  be 
saved.  By  W.  H.,  Preacher  in  the  Tower  of 
London.    London,  1595,  S". 

4525.  Codomann,  Salomon.  Ob  die  unge- 
taufften verstorbenen  Kinder  selig  oder  ver- 
lohren  seyn  ?     Leipzig,  1597,  4o. 

4526.  Scliallesins,  Joh.  Trostlicher  Unter- 
richt,  wess  sich  fromme  Eltern  zu  getrosten 
haben,  wenn  ihre  Kindlein  vor  in  und  nach 
der  Geburt  ohn  empfangener  Tauffe  absterben. 
Strassburg,  1600,  8o. 

4527.  "Windtorffer,  Adam.  Griindlicher 
Beweiss  auss  heiliger  Schrifft  und  alten  Kir- 
chen-Lehrern,  da.ss  der  Christglaubigen  Eitern 
keines,  so  ohne  Tauffe  absterben,  verloreu  eej'. 
Tubingen,  1609,  4°. 

4528.  Hel-vvys,  Thomas.  A  Short  and  Plaine 
Proof  . . .  that  God's  Decree  is  not  the  Cause 
of  any  Man's  Sin  or  Condemnation;  and  that 
All  Men  are  redeemed  by  Christ,  and  that  No 
Infants  are  condemned,    n.p.  1611,  So. 

4529.  Zeilfelder,  Wilh.  Grtindlicher  Bericht 
was  von  denen  ungetaufften  Kindern  zu  halteu 
sey.     Leipzig,  1611,  4o. 

4530.  Gneroud,  Antoine.  Traite  de  TefiRcace 
et  necessite  du  baptesme.    La  Rochelle,  1613, 


4537.  Grantliam,  Thomas.  The  Infant's  Ad- 
vocate against  the  Cruel  Doctrine  that  Dying 
Infants  shall  be  damned.  [In  answer  to  Gilea 
Firmin.]  London,  1688,  So. 
4638.  [Allen,  James].  The  Principles  of  the 
Protestant  Religion  maintained,  and  Churches 
of  New-England,  in  the  Profession  and  Exer- 
cise thereof  defended,  against  all  the  Calum- 
nies of  one  George  Keith,  a  Quaker  ...  .  By 
the  Ministers  of  the  Gospel  in  Boston.  Bos- 
ton, in  New-England,  1690,  sm.  So.  pp.  (10). 
156.    H.  ' 

The  preface  is  signed  "James  Allen,  Joshuah 
Moodey.  Samuel  Willard,  Cotton  Mather."  Among 
the  doctrines  maintained  by  these  Boston  ministers 
against  the  heretical  Keith,  are  the  reprobation  of 
infants,  and  the  damnation  of  all  the  heathen.  See 
pp.  76-SO.  9-2.  Theology  has  made  some  progress  in 
^ew  England  since  those  days. 

4539.  Sfoudrati,  Celestino,  Card.  Nodus 
Prajdestinatioiiis  ex  Sacris  Literis,  Doctrinaque 
S.S.  Augustini  et  Thorn*,  quantiim  Iiomiui 
licet,  dissolutus  ...  .  Romae,  1696.  4o.  (37 
8h.) 

See  Acta  Erud.,  1697,  pp.  281-293.  (E.)  Sfondrati 
opposes  the  doctrine  that  unbaptized  infants  are 
damned,  and  maintains  that  although  iher  are  not 
admitted  to  heaven  their  condition  is  a  very  happy 
one,  and  that  they  have,  in  their  exemption  from  ac- 
tual sin,  a  blessing  "quod  multo  praestantius  coelo 
est." 

4640.  Bossnet,  Jacques Benigne,.B/>.  Epistola 
illustriss.  et  reverendiss.  Ecclesiaj  Principum 
[C.  M.  Le  Tellier,  L.  A.  de  Noailles,  J.  B.  Bos- 
suet,  G.  de  Seve,  and  H.  Feydeau  de  Brou]  . . . 
ad  . . .  Inuocentium  P.  P.  XII.  contra  Librum 
cui  titulus  est :  Nodus  Prsedestinalionis  disso- 
lutus, Auctore  Coelestino  . . .  Cardinali  Sfon- 
drato  ...    .     Parisiis,  1697, 4o. 

This  curious  letter  was  written  bv  Bossuet.  and  will 
be  found  in  his  (Euvres,  Versailles,  1S15.  etc.  8°, 
XXXVIir.  30-46.  (H.)  The  application  to  the  Pope 
for  the  condemnation  of  Sfondrati  was  not  success- 
ful. 

4541.  [Gabrlelli,  Giovanni  Maria].  Dis- 
punctio  Notarum  XL,  quas  Scriptor  auonymua 
Eminentissimi  Cardinalis  Coelestini  Sfondrati 
Libro,  cui  titulus:  Nodus  Prsedrstinationis  ... 
diss'iutus,  inussit.    Colonia?.  1699,  8°.  (29  sh.) 

See  Acta  Erud.,  1700,  pp.  385-396.    H. 

4542.  Augustiniana  Ecclesire  Romanas  Doc- 
trina a  Cardinalis  Sfondrati  Nodo  cxtricata 
per  varios  S.  Augustini  Discipulos.  Coloniae, 
1700, 12°.  (23  sh.) 

Containing  seven  tracts  in  opposition  to  Sfondrati, 
for  an  account  of  which  see  ActaErud.,  1701,  pp.  65- 


4543.  Anlmadversiones  in  Nodum  Prasdes- 
tinationis  E.  Cardinalis  Sfondrati  dissolutum. 
Colon.  Agrip.  1707, 4o.  pp.  248. 

A  collection  of  the  principal  pieces  written  against 
the  book.  See  Journal  des  Sjavans,  for  Aug.  27, 
1708. 

4544.  Feclit,  Joh.  De  Statu  Infantium  a  Gen- 
tilibus  progenitoruni,  cum  Infantia  decedunt. 
[Resp.  J.  II.  Zerneke  ?]  Rostochii,  (1697,)  1715, 
40.  —  Also  Jen£e,  1717,  4°.    5  gr. 

4545.  [Graneolas,  Jean].  La  tradition  de 
I'eglise  sur  le  peche  originel,  et  sur  la  repro- 
bation des  enfans  morts  sans  bapteme.  Paris, 
1698,  120.  — /^)rf.  1714,  80. 

See  Journal  des  S^avans  for  May  12,  1698. 
4646.  Zelbicli,  Christoph  Heinr.    De  Praedes- 
tinatione  et  Reprobatione  Infantium.     [Pries. 
J.  G.  Neumann.]    Witebergae,  1704,  4o.    6  gr. 

4547.  Mayer,  Joh.  Friedr.  De  Salute  Infan- 
tium sine  Baptismo  decedentium  Christianorum 
et  Gentilium.  [Resp.  M.  Enemann.]  Gryph. 
1707,40.    Agr. 

4548.  Walcli,  Joh.  Georg.  Dissertatio  de  Fide 
Infantum  in  Utero.     Jenae,  1727,  4o. 

Translated  into  German,  with  notes  and  indexes, 
by  A.  L.  Muller,  Jena,  1729  and  1733,  80.  For  various- 
works  on  this  subject,  see  Walch's  Bibl.  TJieol.  I.  109, 
110. 

66  861 


4549 


CLASS  III.— DESTINY  OP  THE  SOUL. 


4579 


4549  Enquiry  (An)  into  the  Consequences 
of  supposing  that  Baptism  makes  Infants, dy- 
ing in  Infancy,  Inheritors  of  the  Kingdom  of 
Heaven ;  or  is  of  any  Advantage  to  them  in 
the  World  to  Come.  ...  By  a  Member  of  the 
Church  of  Christ.  . . .  First  printed  in  the 
Year  1733.  (In  R.  Baron's  Pillars  of  Priest- 
craft and  Orthodoxy  Shaken,  2d  Ed.,  1768,  12o, 
1.245-271.)    H. 

4550.  Mosheim,  Joh.  Lorenz  von.  Disser- 
tatio  de  Salute  Infantium  Christianorum  aeque 
ac  Paganorum  e  gcnuinis  Principiis  demon- 
strata.  [Resp.  J.  A.  Richter.]  Helmstadii, 
1733,  40. 

4551.  Gentleman's  Magazine,  London.    H. 
On  the  state  of  infants  after  death,  see  a  curious 

discussion  in  Vol.  IX.  (1739,)  pp.  177-179,  and  X. 
(1740.)  pp.  3,  4,  52-54,  167-8,  245-6,  342-3,  441-2. 

4552.  Buscli,  .    De  Statu  Salutis  repro- 

borum  Infantium.    1745,  4o. 

4553.  Paulmann,  Joh.  Ludw.  De  universali 
Infantum  ante  Usum  Ratiouis  suae  morientium 
Salute.  [Prses.  Joh.  Em.  Schubert.]  Helm- 
stadii, 1752,  40.  (4  sh.) 

4554.  Simon,  Jordan.  Dissertatio  de  Poenis 
Parvulorum,  sine  Baptismo  decedentium.  Er- 
furti,  1758,  80. 

4555.  Biicliner,  Gottfried.  Von  dem  ewigen 
Schicksule  der  ohne  Taufe  gestorbenen  Kinder. 
Jena,  17G2,  4°.     12  gr. 

4556.  Zacliarid,  Gotthelf  Traugott.  De  Sa- 
lute Infantum  non  baptizatorum.  BUtzovii, 
17()3,4o.    4,gr. 

4557.  Bianch.i,TgnazioLodovico.  ...  Disser- 
tationes  tres  ...  .  II.  Diss,  physico-theolo- 
gica,  de  Remedio  aeternae  Salutis  pro  Parvulis 
in  Utero  clausis,  sine  Baptismate  decedentibus. 
III.  Diss,  theologica,  pro  Parvulis  extra  Uterum 
sine  Baptismate  . . .  aut  Martyrio  decedentibus, 
nullum  excogitari  decernique  potest  aeternae 
Salutis  Remedium:  cum  Appendice  apologe- 
tica,  praesertim  adversus  P.  Blasium  ...  . 
Lat.  and  ItaL  Venctiis,  177'0,  4°.    (66  sh.) 

See  Nova  Acta  Erud.,  1771,  pp.  5-9.    BA. 

4558.  Saint  (Du)  des  petits  enfans.  Douai, 
177fi,  sm.  120. 

4559.  liC  Clerc  de  Bean'beron  (ia^.  Cle- 
ricus  a  Belliberone),  Nic.  Frau<jois. 
Tractatus  theologioc -dogmaticus  de  Homine 
lapso  et  reparato.  2  vol.  (Luxemburg!,  1777  ?) 
Parisiis,  1779,  80. 

Pars  I.  Cap.  V.  art.  2,  "  De  Effectibus  Peccati  Ori- 
ginalis  in  futuri  Vita,"  reprinted  in  Migne's  Theol. 
Ctirsus  completus.  X.  983-1018,  treats  very  fully  of  the 
damnation  of  infants. 

4560.  [Barsanti,  PierVincenzo].  Delia  futura 
rinnovazione,  etc.    1780. 

See  No.  3520,  note. 

4561.  Bolgeni,  Giov.  Vine.  Stato  dei  bam- 
bini morti  senza  battesimo,  in  confutazione  di 
un  libro  di  Gio.  Battista  Guadagni.  Macerata, 
1787,  80. 

4562.  Infant  Salvation:  an  Essay,  to  prove 
the  Salvation  of  All  who  die  in  Infancy:  with 
Answers  to  Objections.  . . .  London,  1793,  S°. 
6d.  —  First  American  Ed.,  from  the  2d  London 
Ed.  [of  1803J,  Boston,  1818,  IS",  pp.  71.    BA. 

4563.  Attempt  (An)  to  exhibit  the  Meaning 
and  Connexion  of  Romans  Fifth  Chapter,  r2th 
and  following  Verses;  particularly  shewing 
how  they  apply  to  the  Certain  Salvation  of  all 
Infants.     London,  1800,  8°.    Is. 

4564.  [Liambert,  Bernard].  Lettres  d'un 
theol ogien  k  M.  Duvoisin,  §veque  de  Nantes. 
<In  the  Bihliotheque  du  cathoUqice,  etc.  publ. 
by  J.  C.  Lucet,  Paris,  1805-06,  80. 

•'Elles  roulent  sur  le  saint  des  enfans  morts  sans 
baptenie,  et  sont  rcfutees  dans  les  Annales  littcraires 
de  morale  et  de  pJMosophie,  Tome  lV."  —  Siogr. 
Univ. 

862 


4565.  Dobell,  Joseph.  Remarks  on  the  Argu- 
ments of  Mr.  P.  Edwards  for  the  Baptism, 
Church-Membership,  and  Salvation  of  Infants. 
London?  1807. 

4566.  Vertoog  over  de  zaligheid  der  vroeg 
stervende  kinderen.  Leeuwarden,  1808,  8°.^. 
1.40. 

4567.  Galeani  Napione,  Gian  Francesco, 
Count.  Discorso  intorno  al  Canto  IV.  dell'  In- 
ferno di  Dante.    Firenze,  1819,  4". 

This  essay  was  reprinted  in  Tom.  IV.  pp.  9-32  of 
the  edition  of  Dante  publ.  at  Florence  in  1817-19,  in 
4  torn.  fol.  (H.),  also  in  the  Prato  edition  of  1822,  and 
in  the  author's  Opuscoli  di  Letteratura,  Pisa,  1826, 
12°,  I.  153-204.  It  treats  particularly  of  Dante's  doc- 
trine respecting  unbaptized  infants  and  the  virtuous 
heathen,  and  contains  much  curious  matter  illus- 
trating the  history  of  opinions  on  this  subject. 

4568.  Birt)  Isaiah.  Adult  Baptism,  and  the 
Salvation  of  all  who  die  in  Infancy,  main- 
tained: in  Strictures  on  a  Sermon,  entitled, 
"The  Right  of  Infants  to  Baptism,"  by  the 
Rev.  H.  F.  Burder,  M.A.    London?  1821. 

4569.  Harris,  Pev.  William.  LL.D.  Grounds 
of  Hope  for  the  Salvation  of  All  dying  in  In- 
fancy :  an  Essay.  London,  1821, 80.  pp.  166  +. 
U.,  BA. 

See  Eclectic  Rev.  for  Sept.  1822;  N.S.,  XVIH.  216- 
225.    H. 

4570.  "Wijs,  Jacob.  Leerrede  over  de  zaligheid 
der  vroeg  stervende  kinderen.  Schiedam, 
1821,  80.  Jl.  0.45. 

4571.  Oostlcantp,  J.  A.  De  zaligheid  der 
vroeg  gestorven  kinderen  op  evangelische 
gronden  gevestigd.  Amsterdam,  1822,  80. 
/.  0.80. 

4572.  Ruggell,  David.  An  Essay  on  the  Sal- 
vation of  All  dying  in  Infancy,  including 
Hints  on  the  Adamic  and  Christian  Dispensa- 
tions ...  .  Edinburgh,  1823,  I2o.  — 3d  Ed., 
with  Additions,  Glasgow,  1844,  8°.  pp.  220. 

4573.  Hermes,  Georg.  Ueber  den  Zustand 
der  ohne  Taufe  gestorbenen  unmiindigen 
Kinder.  (Achterfeldt's  Zeitschrift  f.  Philos.  u. 
Kath.  Theol.,  1832,  Heft  II.  pp.  53-72.)    B. 

4574.  Cummin§^,  John.  Infant  Salvation; 
or  All  Saved  that  die  in  Infancy.  London,  1842, 
80.  _  5th  ed.,  1853, 12o.  pp.  108. 

A  Dutch  translation,  Amsterdam,  1862,  8°. 

4575.  Bruce,  John.  The  Cypress  Wreath  for 
the  Infant's  Grave.  With  ...  an  Essay  on 
Infant  Salvation.    London,  1845, 12o.  pp.  246. 

4576.  Betliune,  George  W.  Early  Lost,  early 
Saved.  An  Argument  for  the  Salvation  of  In- 
fants. . . .    Philadelphia,  1846,  I80.  pp.  252. 

4577.  Smyth,  Thomas,  D.D.  Solace  for  Be- 
reaved Parents :  or  Infants  die  to  live.  With 
an  Historical  Account  of  the  Doctrine  of  In- 
fant Salvation.  Also,  very  Full  Selections 
from  various  Authors,  inTrose  and  Poetry.  ... 
New  York,  1852  [cop.  1846J,  12o.  pp.  314. 

Dr.  Smyth  attempts  to  show  that  the  doctrine  of 
Infant  Salvation  "was  first  advocated  and  received 
by  Calviuists,  and  based  upon  Calvinistic  doctrines  "! 
His  own  statements  prove  the  contrary ;  but  the  un- 
wary reader  who  trusts  his  "  historical  account"  will 
be  led  into  great  errors.  In  one  respect  Calvin  and 
his  followers  were  more  liberal  than  the  Lutherans, 
that  is  to  say,  they  maintained  that  the  children  of 
believing  parents  might  be  saved  without  baptism. 

4578.  Norton,  Andrews.  Tracts  concerning 
Christianity.  Cambridge,  1852,  S".  pp.  vii., 
392.    H. 

On  the  doctrine  of  infant  damnation,  as  taught  by 
Calvin  and  many  of  his  followers,  see  pp.  179-184, 190, 
196. 197.— In  another  tract  in  this  volume  will  be  found 
notices  of  the  opinions  of  Spinoza,  Goethe,  De  Wette, 
Schleiermacher,  and  Strauss,  on  the  doctrine  of  per- 
sonal immortality.  See  pp.  305-366.  For  a  defence 
of  Schleiermacher,  see  George  Ripley's  Third  Letter 
to  Andrews  Norton,  Boston,  1840,  8",  pp.  54-82.     B. 

4579.  [Slmonds,  William].  Our  Little  Ones 
in  Heaven.    Edited  by  the  Author  of  "  The 


4580    SECT.  III.    F.  7. —CHRIST.  DOCTR,  —  case  of  the  heathen,  and  of  heretics.  4598 


Aimwell  Stories,"  etc.  . . .    Boston,  1858,  24°. 
pp.248. 

4680.  Bom1t>erger,  J.  H.  A.  Infant  Salva- 
tion in  its  Relation  to  Infant  Depravity,  In- 
fant Regeneration,  and  Infant  Baptism.  ... 
Philadelphia,  1859, 16».'pp.  192.    H. 

4681.  Hibbard,  Freeborn  Garretson.  The 
Moral  Condition  of  Infants.  (Methodist  Qiiar. 
Rev.  for  Oct.  1859 ;  XLT.  632-b49.)    H. 

Maintains  that  in  consequence  of  the  atonement  all 
infants  are  "  in  a  state  of  grace." 
4582.  Kate,  J.  J.  L.  ten.     Onze  kinderen  in 
den   hemel.      Troostwoorden  voor  treurende 
ouders,  verzameld  door  J.  J.  L.  ten  Kate.  Leeu- 
warden,  1860,  sm.  8o.  pp.  xii.,  198. 
4683.  Tobey,  Alvan.  The  Salvation  of  Infants. 
(Biblioth.  Sacra  for  April,  1861;  XVIII,  383- 
409.)    JET. 

7.  Future  State  of  the  Heathen,  and  of  He- 
retics, generally. 

JVbte.  —  The  history  of  religious  persecution  illus- 
trates the  prevalence  of  the  opinion  among  pro- 
fessed Christians,  that  errors  in  belief  on  such  sub- 
jects as  church  government,  the  Trinity,  transub- 
Btantiation,  original  sin,  and  predestination,  expose 
those  who  hold  them  to  eternal  punishment. 

4584.  Pfanner  j  Tobias.  De  Salute  Gentilium. 
(Appendix  to  his  Systema  Tlienl.  Gentilis  purv- 
oris,  Basil.  1679,  i°,  pp.  490-518.)    D. 

Gives  a  brief  history  of  opinions  on  the  subject, 
■with  the  arguments  on  botli  sides,  quoting,  among 
other  things,  the  benevolent  wish  of  Luther  concern- 
ing Cicero:  —  "I  hope  our  dear  God  will  be  merciful 
to  him,  and  to  others  like  him." 

4585.  Fabricius,  Joh.  Alb.  1725.  See  No. 
645. 

4586.  Weickbrnaim,  Joach.  Sam.  Expli- 
catur  antiqua  Doctorum  Christianorum  Sen- 
tentia  de  sempiterna  Gentium  profanarum 
Felicitate.    Vitebergae,  1743,  4o.  5  gr. 


4587.  Zwingli  (Lat.  Zulnglius),  Huld- 
reich  or  Ulrich,  1484-1531. 

Zwlngle  maintained  the  salvation  of  virtuous  hea- 
then. See  the  extracts  from  his  works  (0pp.  III.  632, 
IV.  65)  in  Gieseler's  Church  Hut.,  4th  Period,  §  35,  n. 
12,  Vol.  IV.  pp.  403,  404  of  Smith's  translation. 

4588.  Sepulveda,  Juan  Ginez,  1491-1572. 
. . .  Opera  . . .  omnia.  . . .  Coloniae  Agrippinae, 
1602,  40.  pp.  634  +.     H. 

In  his  Epistle  to  P.  Serranus  (Ep.  xci.),  pp.  256- 
263,  Sepulveda  maintains  the  salvation  of  the  ancient 
heathen  philosophers,  particularly  Aristotle. 

4589.  Collius  {Ital.  Collio  ,  Franciscus.  ... 
De  Animabus  Paganorum  Libri  qninque.  In 
quibus  de  lis  qui  veteri  Sa^culo  in  utroque  Sexu 
celeberrimi  fuerunt  disputatur,  ac  de  eorum 
sempiternis  Praemiis,  aut  Suppliciis,  pro  ea 
quam  de  Rebus  Divinis  hauserant  Cognitione, 
&  pro  cujusque  Vitas  Institutis,  ac  Moribus,  ex 
Sanctorum  praecipu^  Patrum  ...  Decretia  ... 
copiosissime  disseritur.  Editio  secunda  ...  .  || 
Pars  altera.  In  qua  de  reliquis  celeberrimis 
. . .  Ethnicis  . . .  disputatur.  Quartus,  ac  pos- 
tremus  Liber  accessit  continens  similem  , . . 
Quaestionem.  De  primo  Mortalium  Parente, 
nonnuUisque  aliis,  quibus  aut  Antiqui,  aut 
Novi  Foederis  Sacri  Veritas  illuxit.  2  pt.  Me- 
diolani,  (1622-33,)  1738,  4°.  pp.  (8),  387,  (34); 
(32),  304.     F. 

For  bibliographical  details  respecting  this  rare  and 
very  curious  work,  see  De  Bure,  Bihl.  instnictive,  I. 
296-298,  n.  448,  and  Clement,  Bibl.  curieme,  VII.  241- 
244.  For  a  copious  analysis  of  its  contents,  see  Du 
Pin,  Nouvelle  mbliothfque,  etc.  2e  6d.,  XVII.  109-116. 
Du  Pin  says^  among  other  things,  "11  y  a  bien  des 
choses  utiles  et  curieuses  dans  le  Llvre  de  Collius.  II 
est  bien  6crlt,  plein  de  recherches  &  de  citations." 

Book  I.  of  Part  I.  treats  "  De  Operibus  Pagano. 


rum,"  pp.  1-64 ;  —  Book  II.  'i  De  Illumlnatione  Mentis 
Paganorum,"  pp.  65-106;  — Book  III.  considers  the 
characters  of  Melchisedech,  Job  and  his  three  friends, 
and  Elihu,  the  Egyptian  midwives,  Balaam,  the  Queen 
of  Sheba,  and  Hernie.s  Trismegistus,  pp.  107-214;  — 
Book  IV.  treats  of  Orpheus,  Homer,  Numa  Pompi- 
lius,  the  Seven  Wise  Men  of  Greece,  and  Pythagoras, 
pp.  215-2i:9;  — Book  V.  of  Heraclitus,  Anaxagoras, 
Plato,  and  Socrates,  pp.  290-387.  The  third  chapter 
of  Book  HI.  discusses  a  curious  question  concerning 
the  infant  children  of  the  virtuous  heathen,  whether 
they  go  after  death  to  the  Limbus  Ruerorum,  or  to  the 
Bosom  of  Abraham. 

Book  I.  of  Part  II.  treats  of  Aristotle,  Diogenes  the 
Cvnic,  Cato  Utlcensis,  Seneca,  Epictetus,  Apollonius 
of  Tyana,  and  Plotinus,  pp.  1-72;— Book  II.  of  Ne- 
buchadnezzar, Darius  and  Cyrus,  Tiberius,  Trajan 
and  Palconilla,  pp.  73-137;  — Book  III.  of  the  Magi 
and  the  Sibyls,  pp.  138-240 ;  —  Book  IV.  of  Adam,  Cain, 
Enoch,  Samson,  Solomon,  Origen,  and  TertulUau  dd 
241-304.  ^^ 

4690.  [Wilson,  Matthias].  Charity  Mistaken, 
with  the  Want  whereof  Catholickes  are  un- 
justly charged,  for  affirming,  as  they  do  with 
Grief,  that  Protestancy  unrepented  destroys 
Salvation.  ...    St.  Omer,  1630,  S".  pp.  130. 
Published  under  the  pseudonym  of  Edward  Knott. 
For  an  account  of  the  controversy  to  which  this  work 
gave  rise,  see  the  Life  of  Chllllngworth,  prefixed  to 
his  Works,  Oxford,  1838.  8°,  Vol.  I.  pp.  xvii. -xx.  (H.) 
I  give  here  the  titles  of  the  more  important  publica- 
tions. 

4591.  Potter,  Christopher.  Want  of  Charitie 
justly  charged  on  all  b-uch  Romanists,  as  dare 
(without  Truth  or  Modesty)  affirme,  that  Pro- 
testancie  destroyeth  Salvation.  ...  (Oxford, 
1633,)  London,  1634,  80. 

4592.  [Wilson,  Matthias,  under  the  pseudon. 
of  Edward  Knott].  Mercy  and  Truth,  or 
Charity  maintayned  by  Catholiques.  ...  [In 
answer  to  Potter.]  2  pt.  St.  Omer,  1634,  4o. 
pp.  299,  206. 

This  treatise  is  reprinted,  together  with  Chilling- 
worth's  answer,  in  various  editions  of  Chilling  worth's 
Works. 

4593.  Chilllingwortli,  William.  The  Re- 
ligion of  Protestants  a  Safe  Way  to  Salvation : 
or  an  Answer  to  a  Booke,  intituled,  Mercy  and 
Truth  ...  .  Oxford,  1638  [1637  ?],  fol.  —  Also. 
London,  1638,  64,  74,  80,  84,  87,  etc. 

4594.  [Floyd,  John].  The  Totall  Svmme.  Or 
no  Danger  of  Damnation  vnto  Roman  Catho- 
liques for  any  Errour  in  Faith ;  nor  any  Hope 
of  Saluation  for  any  Sectary  whatsoeuer  that 
doth  knowingly  oppOfee  the  Doctrine  of  our 
Roman  Church.  [St.  Omer?]  1639,  4o,  pp. 
104. 

4595.  lia  Mothe  le  Vayer,  Francois  de. 
De  la  vertu  des  payehs.    Paris,  1642,  4o. 

Also  in  his  (Euvres,  30  ^d.,  Paris.  1662,  fol.,  I.  553- 
744.     H. 

4596.  "Westminster,  Assembly  of  Divines  at, 
A.D.  1647-48. 

In  their  Larger  Catechism,  Ans.  to  Q.  60,  it  is  af- 
firmed that  "  they  who  having  never  heard  the  gospel, 
know  not  Jesus  Christ,  and  believe  not  in  him  can- 
not be  saved,  be  they  never  so  diligent  to  frame  their 
lives  according  to  the  light  of  nature,  or  the  law  of 
that  religion  which  they  profess."  Compare  the  C<m- 
fession  of  Faith,  Ch.  X.  §  4,  where  it  is  added,  that 
"  to  assert  and  maintain  that  they  may,  is  very  per- 
nicious, and  to  be  detested." 

4597.  Kedd,  Jodocus.  Ewiges  Elendt  der  Un- 
glaubigen,  durch  einen  klaren  Beweiss  vorge- 
stellt  und  dargethan,  dass  kein  Lutheraner, 
Calvinistischer,  Wiedertauffer,  etc.,  durch  sein 
vermeinte  Religion  die  ewige  Seeligkeit  er- 

~   ■       1650,   120..    - 


Colin, 


■  Wienn, 


langen  konne. 
1653,  40. 

598.  Good-win,  John.  The  Pagan's  Debt 
and  Dowry :  or  a  Brief  Discussion  of  the  Ques- 
tion, Whether,  how  far,  and  in  what  Sense, 
such  Persons  of  Mankind,  amongst  whom  the 
Letter  of  the  Gospel  never  came,  are,  notwith- 
standing, said  to  believe  in  Jesus  Christ.  Lon- 
don. 1651,  fol. 

Maintains  that  the  heathen  may  be  saved. 

863 


4599 


CLASS  III.  — DESTINY  OF  THE   SOUL. 


4631 


4599.  [IVilson,  Matthias,  under  the  pseudon. 
o/ Edward  Klnott].  Infidelity  Unmaslved 
...  .  [In  answer  to  Chillingworth.j  Gant, 
1652,  4o.  pp.  949  +. 

4600.  'Waltlier,  Mich.  Dissertationes  duae  de 
.  Immortalitate  Anlmae  rationalis  et   de  prae- 

sumta  Ethnicorum  Salute  quoad  Infantes  et 
Adultos.    Witteb.  1(557,  4".  pp.  150. 
Also  in  the  Fasciculus,  etc.    See  No.  2103. 

4601.  Silber,  Justus.  Considerationes  de  Salute 
Philosopliorum  Gentilium,  Platonis,  Aristo- 
telis,  Ciceronis  et  Senecae  imprimis.  Dresdae, 
1659,  120. 

4602.  Miisseus,  Joh.  De  Questione :  An  Gen- 
tiles absque  Fide  in  Christum  per  extraordi- 
nariam  Dei  Gratiam  ad  Salutem  Aeternam 
pertingere,  aut  minimum  Ignis  Aeterni  Sup- 
plicium  declinare  possint?  praeprimis  adver- 
8us  Curcellaeum.    Jenae,  1670,  4o.    4  gr. 

4603.  Dalliusius,  John  Herman.  The  Sal- 
vation of  Protestants  asserted  and  defended, 
in  Opposition  to  the  . . .  Uncharitable  Sentence 
of  their  Eternal  Damnation  pronounc'd  against 
them  by  the  Romish  Church.  . . .  Newly  done 
into  English.  London,  1689,  4o.  pp.  (18),  64. 
S. 

4603a.  Darreicliiing  der  Liebe,  inErorterung 
und  Verneinung  der  Frage:  Ob  alle  Juden, 
Tiirken  und  Heiden  verloren  seyn.  1690, 
120. 

See  Unschuldige  Nachrichten,  1709,  p.  521. 

4604.  [Bayle,  Pierre].  Janua  Coelorum  rese- 
rata  cunctis  Religionibus,  k  celeberrimo  Viro 
Domino  Petro  Jurieu  ...  .  Amstelodami, 
1692,  40. 

Also  in  his  Oeuvres  Diverses,  II.  821-902.  (JET.)  Pub- 
lished under  the  name  of  Cocrus  Larebonitia.  See 
Barbier,  n.  20704. 

4605.  liCtter  (A)  to  George  Keith,  concerning 
the  Salvability  of  the  Heathen.  London,  1700, 

4:0. 

4605a.  [Ludovici,  Jac.  Friedr.].  Erici  Fridli- 
bii  ...  Vntersuchung  des  Indiflferentismi  Reli- 
gionum.  Da  man  dafiir  halt,  es  koenne  ein 
ieder  selig  werden,  er  habe  einen  Glauben  oder 
Religion  welche  er  woUe.  Gliick-Stadt,  [1700,] 
80.  pp.  60. 

See  Trinius,  Freydenker- Lexicon,  pp.  341,  342 ; 
Preytag.  Aiialecia,  pp.  352,  353. 

4606.  Arnauld,  Antofhe.  De  la  necessite  de 
la  foy  en  Jesus-Christ  pouretre  sauve ;  oil  Ton 
examine  si  les  payens  et  les  philosophes  qui 
ont  eu  la  connoissance  d'un  Dieu,  et  qui  ont 
moralement  bien  vecu,  ont  pu  etre  sauves  8<ans 
avoir  foy  en  Jesus-Christ :  . . .  avec  un  Preface 
par  Louis  EUies  du  Pin.  2  vol.  Paris,  1701, 
12o. 

4607.  Wiemeler,  Joh.  Barthold.  Disserta- 
tiones dufe  de  Gentilium  Statu  atque  Condi- 
tione  post  banc  Vitam.    Helmst.  1704^  4o. 

4608.  Pfaff,  Christoph  Matthaus.  Dissertatio 
de  Luminis  Naturae  ad  Salutem  llabitu,  sive 
de  Gentilium  juxta  illud  viventium  Salute  vel 
Damnatione  ...  .  [Re>>p.  P.  A.  Reinhardt?] 
Tubingaj,  1720,  4o. 

4609.  Poiret,  Pierre.  . . .  Posthuma.  Amste- 
lodami, 1721,  40.    (123  sh.) 

In  one  of  the  works  in  this  volume,  Vindiciae  Veri- 
talis  et  Tnnocentiae,  Lib.  IV.  c.  7,  Poiret  earnestly 
maintains  the  salvation  of  virtuous  heathen,  in  oppo- 
sition to  Jager's  Examen  Theologiae  Novae,  etc.  See 
Acta  Enid.,  1721,  pp.  420,  421.     Compare  No.  .<5831. 

4610.  Haver,  or  Hauer,  Thomas  Heinr. 
Dissertatio  de  Gentilium  Salute  non  speranda. 
\Prses.  Herm.  Christoph  Engelcken.l  Rostochii, 
1723,40. 

4611.  Baumgarten,  Siegm.  Jac.  Disputatio 
Demonstrationem  continens  extra  Ecclesiam 
non  dari  Salutem.  \Resp.  C.  F.  Jericho?] 
Halae,  1742, 4o. 

864 


4612.  Sclivibert,  Joh.  Ernst.  Predigt  liber 
den  Lehrsatz :  Dass  noch  heut  zu  Tage  alle 
Heyden  konnen  erleuchtet  werden  ...  .  Jena, 
1747,40.  (3ish.) 

4613.  Schriftmassige    Gedanken    von   der 

Seligkeit  derer,  die  ausser  der  wahren  sicht- 
baren  Kirche  leben.    Jena,  1747,  4o.    3  gr. 

4614.  liiiderwald,  Joh.Balth.  ...  Ausfiihr- 
liche  Untersuchung  von  dor  Berufung  und  Se- 
ligkeit der  Heyden.  2  Theile.  Wolfenbuttel, 
1754,  80.  (81  sh.) 

Eeviewed  in  F.  W.  Kraft's  JVewe  Theol.  Bill.,  1756, 
XI.  563*-591.     H. 

4615.  ]Veumayr,  Franciscus.  Frag:  oh  in  der 
Lutherischen  Kirch  eine  Hofifnung  der  Seelig- 
keit  seye?  ...  3«  Aufl.  Munchen,  und  Ingol- 
statt,  (. . .)  1754,  40.  pp.  56. 

4616.  "Waller,  Xic.  Possintne  sine  Fide  sal- 
vari,  qui  Evangclium  sine  sua  Culpa  ignorant  ? 
Upsal.  1763,  40.  3  gr. 

4617.  Marmontel,  Jean  Frangois.  Belisaire. 
Paris,  1766,  h"  and  12o. 

Numerous  editions  and  translations.  The  doctrine 
of  the  salvation  of  virtuous  heathen  is  maintained 
in  Ch.  XV. 

4618.  Rupp,  Joh.  Dissertatio  . . .  super  Qua;s- 
tione,  Utrum  in  sua  quisque  Fide  salvari  pos- 
sit?  ...  {Resp.  Christoph  Behren.j  Heidel- 
bergffi,  1766,  4o.  pp.  36. 

4G19.  Eberliard,  Joh.  August.  Neue  Apo- 
logie  des  Sokrates,  etc.    1772.    See  No.  3997. 

4620.  Belm,  Friedr.  Daniel.  Commentatio  de 
illorum,  quibus  Salutaris  Doctrinae  Lux  nun- 
quani  afTulsit,  Conditione  post  Mortem.  Lu- 
becae,  1773,  4o,    6  gr. 

4621.  Gurlitt,  Joh.  (Gottfried).  An>  Ratio  et 
Sacra  Scriptura  Gentiles  probos  damnent  ad 
Supplicia  aeterna?     Lipsiae,  1775,  4o.    2gr. 

4622.  [Hal>erstruinpf,  Salomon  Heinr.]. 
Schrift-  und  vernunftmassige  Gedanken  von 
den  Schicksale  dor  Heiden  in  der  Ewigkeit. 
Bayreuth,  1776,  80.    4:gr. 

4623.  Burckliardt,  or  Burkliardt,  Joh. 
Gottlieb.  Neueste  Untersuchung  von  der 
Seligkeit  der  Heiden  und  Nichtchristen.  Ham- 
burg, 1780,  80.    4  gr. 

4624.  Walter,  Ernst  Joh.  Conr.  Was  hat  die 
geoffenbarte  Religion  fiir  ein  Verhaltniss  zur 
Seligkeit  derer,  die  zu  ihrer  Erkenntniss  nicht 
gelangen  konnen?  (In  his  Priifuvg  wichtiger 
Lehren,  etc.  1782,  80,  pp.  41-103.)    F. 

4625.  Ooeze,  Joh.  Melchior.  Uber  die  neue 
Meinung  von  der  Seligkeit  der  angeblich 
guten  und  redlichen  Seelen  unter  den  Juden, 
Heiden  und  Tiirken  durch  Christum,  ohne 
dass sie an  ihn  glauben.  ...  2* Aufl.  Hamburg, 
(1784,)  1784,  40. 

4626.  Moldenlia-vrer,  Joh.  Heinr.  Daniel. 
Von  der  Seligkeit  derer,  die  von  Christo  nichts 
wissen  und  ihren  UmstSnden  nach  nichts 
wissen  konnen.     Hamburg,  1784,  4o.    3  gr. 

4627.  Goeze,  Joh.  Melchior.  Abfertigung  der 
Moldenhawerischen  Schrift  ...  .  Hamburg, 
1784,  40. 

4628.  Fortsetzung  der  Widerlegung  der  Mol- 
denhawerischen Schrift ...  .  Hamburg,  1784, 
40. 

4629.  Beilage  zu  seinen  dem  Herm  D.  Mol- 

denhawer    entgegengesezten     Widerlegungs- 
gchriften.     Hamburg,  1784,  4o. 

Goeze,  on  account  of  his  pugnacious  zeal  for  Ortho- 
doxy, was  styled  by  his  contemporaries  "the  Ham- 
burg Pope." 

4630.  Miiller,  Joh.  Gottlob.  Dissertatio  de 
Paganorum  post  Mortem  Conditione.  Lipsiae, 
1788,  40.  pp.  44. 

4631.  Geljliard,  Carl  Martin  Franz.  Disser- 
tatio, qua  expenditur  Beatitude  eorum,  qui 


4632      SECT.  III.    ¥.  8.  — CBBISTlAJif  DOCTRINE.  — CASE  OF  cBRTAiy  lymriouALS.  4:Q60 


non  stant  a  Partibus  Christianorum.  Erfordiae, 
1791,40.    Agr. 

4632.  Ernes,  P.  De  Beatitudine  eorum  qui 
Christiani  non  sunt.    Erfordiae,  1792,  i°.    6 

gr. 

4633.  Mnzzarelll,  Alfonso,  1749-1813.   Delia 

salute  dei  pagani.     (In  his  11  hv/m  um  ddla 
logica,  5»  ed.,  VII.  1S5-223,  Firenze,  1821,  12o.) 
A  French  translation,  "  Du  salut  des  paien8,"Avi- 
gnon,  1826,  li".' 

4634.  Jorissen,  Matthias.  Het  gewigt  der 
beloften  Gods  aangaande  de  zaligheid  der 
Heidenen.    Rotterdam,  1800,  8o.  Jl.  0.50. 

4635.  Haas,  F.  Der  Mensch  kann  in  jeder  Re- 
ligion selig  werden.    Frankfurt  a.  M.,  1804,  S". 

4636.  Ha^varden,  Edward.  Charity  and 
Truth,  or  Catholics  not  Uncharitable  in  saying 
that  None  are  saved  out  of  the  Catholic 
Church.  Dublin.  1809, 8°.  —  Also  Philadelphia, 
1860, 120.  pp.  263. 

Comp.  Brownaon's  Quar.  Sev.  for  April,  1861,  pp. 
267-269. 

4637.  Pott,  Joseph  Holden.  The  Ca.«e  of  the 
Heathen  considered.    London  ?  1812,  4o. 

4638.  Burder,  John.  The  Final  State  of  the 
Heathen;  an  Essay  ...  .  London,  1820,  So. 
BL. 

4639.  Carove,  Friedr.  Wilh.  Ueber  alleinse- 
ligmachende  Kirche.    1827.     See  No.  4184. 

4640.  Grinfield,  Edward  William.  The  Na- 
ture and  Extent  of  the  Christian  Dispensation, 
with  reference  to  the  Salvability  of  the  Hea- 
then. . . ,  London,  1827,  8o.  pp.  xxxi.,  461. 
U. 

Maiiftains  the  salvability  of  the  heathen. 

4641.  Q^nelques  reflexions  sur  la  maxime 
chretienne :  Hors  de  Teglise  il  n'y  a  point  de 
salut;  par  un  ministre  protestant.  Paris, 
1827. 

4642.  Aspland,  Robert.  The  Future  Acces- 
sion of  Good  Men  of  all  Climes  to  Christianity, 
and  their  Final  Congregation  in  Heaven.  A 
Sermon  ...  on  the  Death  of  the  Rajah  Ram- 
mohun  Roy.    2d  Ed.    London,  1833,  So. 

4643.  Emmons,  Nathanael,  1745-1840.  The 
Hopeless  State  of  the  Heathen.  (  Works,  1842, 
80,  VI.  284-297.)     D. 

Maintains  that  "  all  the  heathen  will  finally  perish." 
Emmons  also  informs  us  that  '•  it  is  absolutely  neces- 
sary to  approve  of  the  doctrine  of  reprobation,  in 
order  to  be  saved."  (Works,  IV.  336.)  Armluians, 
therefore,  must  share  the  fate  of  the  heathen. 

4644.  White,  Edward.  The  Theory  of  Mis- 
sions; or,  A  Scriptural  Inquiry  into  the  Doc- 
trine of  the  Everlasting  Torment  of  the  Barba- 
rous Nations  and  countless  Ignorant  Heathen, 
of  Ancient  and  Modern  Times  ...  .  London, 
1855,  8o.  pp.  X.,  85. 

4645.  Pond,  Enoch.  Future  State  of  the  Hea- 
then. {Christian  Bev.  for  Jan.  1857 ;  XXII. 
31-43.)    BA. 

"  The  great  body  of  the  adult  heathen  .  . .  will  lose 
their  souls  forever." 

4646.  Daniell,  Mortlake.  Can  Jews,  as  Jews, 
be  saved  ?  A  Tract  ...  .  London,  1859, 12o. 
2d. 

4647.  Heathen  (The)  Inexcusable  for  their 
Idolatry.  {Biblical  Repert.  and  Princeton  Rev. 
for  July,  1860 ;  XXXII.  427-448.)    AB. 

8.  Future  State  of  certain  Noted  Individuals. 

Note.  —  See  also  the  preceding  section,  and  particu- 
larly the  work  of  Collius,  No.  4589. 

Adam  and  Eve. 

4648.  Pliillppns  Harvngiux  (Fr.  Phi- 
lippe de  Har\-eng),  Ahhi  de  Brmw.  E.vpe- 
rance,  fl.  a.d.  1140.     Responsio  de  Salute 


primi  Hominis.  (Opera,  1621,  fol.,  pp.  345- 
3C0.) 

Also  in  Migne's  Patrol.,  Tom.  CCIII.    B. 
4648».  Andreee,  Sam.    Disputatio  de  Sa- 
lute Adami.    [Resp.  F.  Posthius.]    Mar- 
purgi,  (1678,)  1689,  4°.    4  gr. 

4649.  Gregorovlus,  J.  V.  De  aeterna 
Protoplasiorum  post  Lapsum  Salute.  Reg. 
1705.    ^th. 

4650.  Ries,  Franz  Ulrich.  De  Salute  Pro- 
toplastorum.    Marburgi,  1750,  4".    4  gr. 

Solomon,  King  of  Israel. 

4651.  Philippns  Harvengius,  Abbe  de 
Bonne  Mperance,  fl.  a.d.  1140.  Responsio 
de  Damnatione  Salomonis.  {Opera,  1621, 
fol..  pp.  361-385.) 

Also  in  Migne's  Patrol.,  Tom.  CCIII.  B. 
4651»  Dalecliamp,  Caleb.  Vindiciae 
Salomonis;  sive  Disputatio  bipartita  de 
Lapsu  Statuque  aeterno  Regis  Salomonis; 
qua  ejus  et  omnium  Sanctorum  Perseve- 
rantia  in  Fide  defenditur.  Londini,  1622, 
4o.  BL. 
Pythagoras,  fl.  b.c.  530. 

4651b.    Engelckeu,    Herm.    Christoph, 
1679-1742.     Dissertationes   duae  Pytha- 
goram   non  fuisse  factum  proselytum  et 
non  salvatum. 
Plato,  B.C.  428-347. 

4652.  [Secnrns,  Nicolans,  formerly  Hiero- 
nymus  Ijeccius].  Plato  beatus,  sive  de 
Salute  Piatonis,  pia  Contemplatio.  Vene- 
tiis.  1666, 120.  pp  225  +. 

See  Freytag,  Analecta,  etc.  pp.-  SU,  845.  An 
earlier  edition,  still  more  rare,  was  publ.  without 
designation  of  place  or  date. 

Aristoteles,  b.c.  384-322. 

4653.  Monte,  Lambertus  de.  Questio 
magistralis  . . .  ostendens  per  autoritates 
scripture  diuine  quid  iuxta  saniorem  doc- 
toru  sententiam  probabilius  dici  possit  de 
saluatioe  Arestotelis  ...  .  N.  p.  or  d.  [Co- 
logne? 1487?]  fol.  (11  leaves,  62  lines  to 
a  page,  double  col.) 

See  ffain,  n.  11586 ;  Freytag,  Analecta.  etc.  p. 
845. 

4654.  Sepulveda,  Juan  Ginez.  See  No. 
4588. 

4655.  liiceti,  Fortunio.  De  Pietate  Aris- 
totelis  erga  Deum  et  Homines  Libri  II. 
TJtini.  1645,  4o. 

In  this  work  Liceti  gives  several  reasons  for 
believing  that  Aristotle  is  not  damned. 

4656.    De   Salute  Animae   Aristotelia 

Epistola.  (In  his  Responsa  de  septimo 
quaesitis  per  Epistdas,  Utini,  1650,  4°,  p. 
248.) 

4657.  Bayle,  Pierre.  See  his  Diet.,  art. 
Aristote,  note  R. 

4658.  Meier,  Gerhard.  Disputatio  de  Aris- 
totelis  Salute.    Hamburgi,  1698, 4o. 

Seneca,  Lucius  Annasus,  d.  a.d.  65. 

4659.  Schoeps,  Heinr.  Gunth.  De  Sene- 
cae  Fide  atque  Salute.  Rudolphipoli,  1765, 
40.  pp.  viii. 

Trajanus,  M.  Ulpius,  Emperor  of  Rome  aj). 
98-117. 

4660.  Chacon  (Lat.  Ciaconns  or  Cia- 
conius),  Alfonso.  Historia  cev  verie- 
sima  k  Calumniis  multorum  vindicata, 
quae  refert  M.  Vlpii  Traiani  Avgvsti  Ani- 
mam  Precibus  Diui  Gregorii  Pontificis 
Romani  k  Tartareis  Cruciatibus  ereptam. 
. . .  Venetiis,  1583, 4o.  —  Also  Regii  Lepidi, 
1685,  40.  pp.  50. 

First  publ.  as  an  Appendix  to  his  Historia  xUri- 
usque  BelU  Dadei,  Romae,  1576,  and  1585.  fol.— 
An  Italian  translation.  Siena.  1595,  4o ;  FrenclL 
by  P.  V.  P.  Uayet,  Paris,  1607,  8o. 

865 


4661 


APPENDIX  I.  — MODERN  "SPIRITUALISM,"  ETC. 


4679 


4661.  Bruscho,  Bernardo.  Redargutio 
Ilistoriae  de  Anima  Trajani  ex  Inferni 
Suppliciis  liberata.    Veronae,  1624,  4o. 

4662.  Prewser,  Paul.  Dissertatio  de  Tra- 
jano  Imperatore,  Precibus  Gregorii  Magni 
ex  Inferno  liberate.     Lipsiae,  1710,  4°. 

4663.  Crengel,  Geo.  De  S.  Gregorio  Magno, 
Precibusne  ille  snis  liberavit  ex  Inferno 
Animam  Trajani  Imperatoris?  (In  his 
Scrutinium  unicse  Veritatis  in  Historia 
triplici,  Leopoli,  1725,  4o.) 

On  the  legend  of  the  deliverance  of  Trajan 
from  hell  by  the  intercession  of  Pope  Gregory  the 
Great,  see  Collius,  De  Animahus  Paganorum,  II. 
104-133;  Bayle's  Diet.,  art.  Trajan;  Fabricius, 
Bill,  Lat.,  ed.  Ernesti,  II.  419,  420;  Fleury,  Saint 


Paul  et  Senique,  Paris,  1853,  8",  IT.  30-35;  and 
Mrs.  Jameson,  Sacred  and  Legendary  Art,  3d 
ed.,  1857,  I.  321-323.  The  truth  of  the  story  is 
assumed  in  the  Euchology  of  the  Greek  Church. 

Origenes,  fl.  a.d.  230. 

4664.  Binet,  £tienne.   Du  salut  d'Orig^ne. 
Paris,  1629, 12o. 

On  this  book,  and  the  subject  of  it,  see  the  cu- 
rious note  of  Bayle  in  his  Diet.,  art.  Orig&ne. 
Tfiomas    [Becket]   of  Canterbury,   Saint, 
1119-U70. 

"Not  long  after  his  death,  the  question  was 
discussed  in  the  schools  of  Paris,  '  Whether 
Thomas  a  Becket  \\as  saved  or  damned.  " — 
North  Amer.  Rev.  for  Jan.  1847  ;  LXIV.  120.  Comp. 
J.  C.  Bobertsou's  Becket,  Lend,  1859,  8°,  p.  312. 
H. 


APPENDIX. 

I.  MODERN   "SPIRITUALISM"  OR  SPIRITISM ;    GHOSTS,  etc. 

iVote.  —  Only  a  few  of  the  more  remarkable  works  relating  to  this  subject  are  here  noticed. 


4665.  licnglet  du  Fresnoy,  Nic.  Traite 
hlBtorique  et  dogmatique  sur  les  apparitions, 
les  visions  et  les  revelations  particuliferes,  avec 
des  remarques  sur  la  dissertation  du  R.  P. 
Dom  Calmet.    2  torn.    Avignon,  1751, 12°.  A. 

4666.  Recueil  de  dissertations  anciennes  et 

nouvelles,  sur  les  apparitions,  les  visions  & 
les  songes.  Avec  une  preface  historique  ...  . 
2  torn,  in  4  pt.  Avignon,  also  Paris,  1751, 12o. 
B. 

Tome  II.  Partie  II.,  pp.  223-312,  contains  a  "  Liste 
des  principaux  auteurs,  qui  ont  trait6  des  esprits,  d6- 
mous,  apparitions,  songes,  magie  &  spectres." 

4667.  Simon,  Ernst  (Heinr.).  Aeltere  und 
neuere  Geschichte  des  Glaubens  an  das  Her- 
einragen  einer  Geisterwelt  in  die  unsrige ;  in 
Beziehung  an  eine  Fortdauer  der  Seele  nach 
dem  Tode,  an  Engel,  Mittelgeieter,  Gespenster, 
Vorboten  und  Teufel.  Besonders  aus  den 
Meinungen  nicht-christlicher  Yolker  gezogen. 
2«  Aufl.     Heilbronn,  (1803,)  1834,  8°.  pp.  316. 

4668.  Bretsclmeider,  Karl  Gottlieb.  See 
his  Si/stemotische  EntwicJcelung,  etc.  4*  Aufl., 
pp.  481,  482,  and  pp.  832,  833.    Comp.  No.  556, 

4669.  Grftsse,  Job.  Goorg  Theodor.  Biblio- 
theca  niagica  et  pneumatica  oder  wissenscbaft- 
lich  geordnete  Bibliographic  der  wichtigsten 
in  das  Qebiet  des  Zauber-  Wunder-  Geister- 
und  sonstigen  Aberglaubens  vorziiglich  alterer 
Zeit  einschlagenden  Werke.  . . .  Leipzig,  1843, 
8».  pp.  iv.,  175.     H. 

See  pp.  81-96, 150,  "  Von  den  Geistern  und  Erschei- 
nungen  derselben." 

4670.  Spicer,  Henry.  Sights  and  Sounds:  the 
Mystery  of  the  Day:  comprising  an  entire 
History  of  the  American  "  Spirit"  Manifesta- 
tions. . . .  London,  1853,  large  12o.  pp.  vii.,  480. 
BA. 

4671.  Apocatastasis  (The);  or  Progress 
backwards.  A  New ."  Tract  for  the  Times." 
By  the  Author.  . . .  Burlington,  Chauncey 
Goodrich,  1854,  8».  pp.  203.    BA. 

Illustrating  the  ancient  counterparts  of  modern 
"  Spiritualism." 

4672.  C  apron,  Eliab  W.  Modern  Spiritual- 
ism :  its  Facts  and  Fanaticisms,  its  Consisten- 
cies and  Contradictions,  with  an  Appendix. 
Boston,  1855, 12o.  pp.  438.    H. 

4673.  Figuier,  Louis.    Histoire  du  merveil- 

866 


leux  dans  les  temps  modernes.    2*  6d.    4  torn. 
Paris,  (1859-60),  1860-61, 18o.    H. 

Tome  IV.  treats  of  "  Les  Tables  tonrnantes,  les 
Mediums  et  les  Esprits." 


4674.  Stvedenborg,  Eman.    1758.    See  No. 

3372. 

4675.  Jung,  called  Stilling,  Joh.  Heinr. 
Theorie  der  Geisterkunde  in  einer  natur-,  ver- 
nunft-  und  bibelmassigen  Beantwortung  der 
Frage:  was  von  Ahnungen,  Gesichten  und 
Geistererscheinungen  geglaubt  und'  nicht  ge- 
glaubt  werden  miisse.  NUrnberg,  1808,  8°. 
pp.  380. 

Also  in  his  Werke,  Stuttgart,  1841,  16°,  Bd.  VI. 
(H.)  An  English  translation,  "  Theory  of  Pneuma- 
tology,"  London,  ]«34,  12";  Amer.  edition,  by  Georgo 
Bush,  New  York,  1851,  12o.    H. 

4676.  Meyer,  Joh.  Friedr.  von.  Hades.  Ein 
Beytrag  zur  Theorie  der  Geisterkunde.  Nebst 
Anhangen:  offentliche  Verhandlungen  liber 
Swedenborg  und  Stilling,  ein  Beyspiel  dea 
Ahnungsvermogens  und  einen  Brief  des  jiing- 
ern  Plinius.    Frankfurt  a.  M.,  1810,  8o.    9  gr. 

4677.  Kerner,  (Andr.)  Justinus.  Die  Seherin 
von  Prevorst.  Eroffnungen  iiber  das  innere 
Leben  des  Menschen  und  iiber  das  Hereinragen 
einer  Geisterwelt  in  die  unsere.  4*  vermehrte 
und  verbesserte  Aufl.  Mit  8  Steindrucktafeln. 
Stuttgart  und  TUbingen,  (1829,  32,  38,)  1846, 
8°.    (351  sh.) 

An  English  translation,  by  Mrs.  Crowe,  London, 
1845,  8"  ;  reprinted,  New  York,  1845,  8o. 

4678.  Stilling,  W.  Das  geheimnissvolle  Jcn- 
seits,  Oder  der  Zusammenhang  der  Seele  mit 
der  Geisterwelt.  Bewiesen  durch  einer  Samm- 
lung  ausserst  merkwUrdiger,  beglaubigter 
Geistererscheinungen,  Ahnungen  undTrSume, 
sehr  interessanter  Beispiele  des  Fernsehens, 
des  zweiten  Gesichts  und  des  Magnetismus. 
2e  Aufl.    Schwab.  Hall,  18.39,  16o.     (20^  sh.) 

The  first  edition  was  published  at  Ludwigsburg  in 
1834,  with  the  title  :— "  Der  Zusammenhang  der  Seele 
mit  der  Geisterwelt,"  etc. 

4679.  Oberlin,  Joh.  Friedr.  Berichte  eines 
Visionars  iiber  den  Zustand  der  Seelen  nach 
dem  Tode.  Aus  dem  Nachlasse  Johann  Fried- 
rich  Oberlin's  . . .  mitgetheilt  von  Dr.  G.  H.  v- 
Schubert  ...     .    Leipzig,  1837,  8°.  pp.  vi.,  105. 

Also  appended  to  Schubert's  SymboUk  des  Traum«». 


4680 


APPENDIX  I.— MODERN  "SPIRITUALISM''  etc. 


4702 


neue  Aufl.,  1837,  8",  and  3«  Aufl.,  1840,  8o.  (if.)  Re- 
viewed by  Binder  in  the  Jahrh.  f.  toiss.  Kritik  for 
March,  1838,  coll.  449-453,  457-462.     B. 

4680.  Young,  Robert.  The  Entranced  Fe- 
male; or  the  Remarkable  Disclosures  of  a 
Lady,  concerning  another  World.  London, 
1841,80.    BL. 

4681.  [Xeale,  John  Mason].  The  Unseen 
World ;  Communicatioi\s  with  it,  Real  or  Im- 
aginary.   London,  1847,  8o?    3s.  &d. 

4682.  Crowe,  Mrs.  Catherine  (Stevens). 
The  Night  Side  of  Natui-e.  2  vol.  London, 
1848,  sm.  80.  — 2d  ed.,  ibid.  1849;  reprinted. 
New  York,  1850,  12o. 

4683.  Caliagnet,  L.  A.  Magnetisme.  Arcanes 
de  la  vie  future  devoiles,  oil  I'existence,  la 
forme,  les  occupations  de  I'ame  apres  sa  sepa- 
ration du  corps  sent  prouvees  par  plusieurs 
annees  d'experiences,  au  moyen  de  huit  som- 
nambules  extatiques  qui  ont  eu  quatre-vingts 
perceptions  de  trente-six  personnes  de  diverses 
conditions  decedees  h,  differentes  epoques ;  . . . 
preuves  irrecusables  de  leur  existence  au 
monde  spirituel.  2«  tirage.  3  torn.  Paris, 
(1848-)  1860,  ISO. 

An  English  translation,  entitled  "The  Celestial 
Telegraph,"  etc.,  London  1850,  V^ ;  reprinted  atNew 
York,  2  vol.  in  one,  1851,  12o.     H. 

4684.  Davis,  Andrew  Jackson.  The  Philosophy 
of  Spiritual  Intercourse;  being  an  Explanation 
of  Modern  Mysteries.  . . .  New  York,  1851, 8o. 
pp.  176.    H. 

4685.  [Samson,  George  Whitefield].  "To 
Daimonion,"  or  the  Spiritual  Medium.  ...  By 
Traverse  Oldfield.  Boston,  1852,  18o.  pp.  157. 
BA. 

A  new  edition,  enlarged,  was  published  under  the 
author's  name  with  the  following  title:— "  Spiritual- 
ism tested ;  or,  the  Facts  of  its  History  classified,  and 
their  Cause  in  Nature  verified  from  Ancient  and  Mo- 
dern Testimonies  ...    ."   Boston,  1860, 18".  pp.  185.  H. 

4686.  Beeclier,  Charles.  A  Review  of  the 
"Spiritual  Manifestations."  ...  New  York, 
1853, 120.  pp.  75.    H. 

Ascribes  them  to  Satanic  agency. 
4686«.  Brittan,  Samuel  Byron,  and  Rich- 
mond,  B.  W.  . . .    A  Discussion  of  the  Facts 
and  Philosophy  of  Ancient  and  Modern  Spirit- 
ualism. . . .    New  York,  1853,  8o.  pp.  ix.,  388. 

First  published  in  the  Spiritual  Telegraph. 
4686''.  Page,  Charles  Grafton.     Psychomancy. 
Spirit-Rappings  and  Table-Tippings  exposed. 
New  York,  1853, 12o.  pp.  96.     H. 

4687.  Rogers,  Edward  Coit.  Philosophy  of 
Mysterious  Agents,  Human  and  Mundane:  or 
the  Dynamic  Laws  and  Relations  of  Man. 
Embracing  the  Natural  Philosophy  of  Pheno- 
mena styled  "  Spiritual  Manifestations."  . . . 
Boston,  1853, 12o.  pp.  336.    BA. 

4688.  :  A  Discussion  of  the  Automatic  Powers 

of  the  Brain ;  being  a  Defence  against  Rev. 
Charles  Beecher's  Attack  upon  the  Philosophy 
of  Mysterious  Agents,  in  his  Review  of  "  Spi- 
ritual Manifestations."  ...  Boston,  1853, 12o. 
pp.  64.    BA.  * 

4689.  Tuttle,  Hudson.  ...  Scenes  in  the  Spirit 
World ;  or.  Life  in  the  Spheres.  . . .  New  York. 
1855  [cop.  1853],  12°.  pp.  143.    H. 

4689*.  Brittan,  Samuel  Byron.  . . .  The  Tele- 
graph Papers.  Edited  by  S.  B.  Brittan.  Vol.' 
I.  II  The  Spiritual  Telegraph.  New  Series. 
Vol.  II. -VIII.  8  vol.  New- York,  1853-55, 
12°.    IT. 

A  selection  of  papers  from  the  Spiritual  Telegraph, 
a  weekly  newspaper  published  in  New  York. 

4690.  Sdmonds,  John  Worth,  and  Dexter, 
George  T.  Spiritualism.  ...  With  an  Ap- 
pendix, by  Nathaniel  P.  Tallmadge,  late  U.  S. 
Senator,  and  Governor  of  Wisconsin.  . . .  [Vol. 


I.]  10th  Ed.  II  Volume  II.  4th  Ed.  2  vol. 
New  York,  1854-55,  8°.  pp.  505,  542.    H. 

4691.  Gasparin,  Agenor  (l^Jtienne),  Count  de. 
Des  tables  tournantes,  dusurnaturel  en  gene- 
ral, et  des  esprits.    2  vol.    Paris,  1854,  I80. 

4692.  Science  vs.  Modern  Spiritualism.  — A 

Treatise  on  Turning  Tables,  the  Supernatural 
in  general,  and  Spirits.  Translated  ...  by  E. 
W.  Robert,  with  an  Introduction  by  Rev.  Ro- 
bert Baird,  D.D.  2  vol.  New  York,  1857, 12o. 
BA.  ' 

4692*.  Gridley,  Josiah  A.  Astounding  Facta 
from  the  Spiritual  World.  Witnessed  at  the 
House  of  J.  A.  Gridley  ...  .  Southampton. 
Mass.,  1854, 12°.  pp.  287.    H. 

4693.  Malian,  Asa.  Modern  Mysteries  ex- 
plained and  exposed.  In  Four  Parts.  I.  Clair- 
voyant Revelations  of  A.  J.  Davis.  II.  Phe- 
nomena of  Spiritualism  explained  and  exposed. 
III.  Evidence  that  the  Bible  is  given  by  In- 
spiration of  the  Spirit  of  God  ...  .  IV.  Clair- 
voyant Revelations  of  Emanuel  Swedenborg. 
. . .    Boston,  1855, 12o.  pp.  xv.,  466.    H. 

4694.  Hare,  Robert,  3f.D.  Experimental  In- 
vestigation of  the  Spirit  Manifestations,  de- 
monstrating the  Existence  of  Spirits  and  their 
Communion  with  Mortals.  Doctrine  of  the 
Spirit  World  respecting  Heaven,  Hell,  Moral- 
ity, and  God.  Also,  the  Influence  of  Scripture 
on  the  Morals  of  Christians.  . . .  4th  Ed.  New 
York,  1856  [cop.  1855],  80.  pp.  460  +.    H. 

4695.  Ramsey,  William.  Spiritualism,  a  Sa- 
tanic Delusion,  and  a  Sign  of  the  Times.  . . . 
Edited,  with  a  Preface,  by  H.  L.  Hastings.  . . . 
[2d  Ed.]  Rochester,  N.Y.,  (1856,)  1857,  12o.pp. 
122.     IT. 

4696.  Revue  spiritualiste  ...  Public  par  Z. 
Pierart  ...  .  Paris,  1858,  et  seqq.  80.  lO^r. 
per  annum. 

There  is  also  a  Revue  spirite  published  by  Allan 
Kardec,  Paris,  1858,  et  seqq.,  80. 

4697.  [Zaalberg,  J.  C.].  De  ohsterfelijkheid 
van  den  mensch  natuurkundig  wijsgeerig  be- 
wezen  op  grond  van  het  magnetismus  in  ver- 
band  met  biologie,  tafeldans,  klopgeesten,  enz. 
...    .    's  Hage,  1858,  80.  pp.  84. 

4697*.  Hornnng,  D.  Die  neuesten  Manifesta- 
tionen  aus  der  Geisterwelt.  . . .  Berlin,  1859, 
80.  pp.  xii.,  180,  and  2  plates. 

A  second  edition,  with  the  title,  Neueste  spiritualis- 
tische  JUittheilungen,  Berlin,  18C2,  8".  pp.  xiv.,  346. 

4698.  Siemelink, .   Geest-openbaringen, 

etc.    1859.     See  No.  1238. 

4699.  Kardec,  Allan,  pseudon.  Qu'est-ce  que 
le  spiritisme?  ...  Saint-Germain  en  Laye, 
1859, 180.  pp.  100.  ^ 

4700.  Philosophic  spiritualiste.  —  Le  livre 

des  esprits,  contenant  les  principes  de  la  doc- 
trine spirite  sur  rimmortalite  de  I'ame,  la 
nature  des  esprits  et  leurs  rapports  avec  les 
hommes  ...  ,  2®  ed.,  entierement  refonduo 
...  .  Paris,  1860,  I80.  pp.  xlviii.,  474.— 8®  ed., 
ibid.  1862,  I80. 

4701.  Davis,  Andrew  Jackson.  The  Great 
Harmonia :  being  a  Progressive  Revelation  of 
the  Eternal  Principles  which  inspire  Mind  and 
govern  Matter.  Vol.  V.  In  Three  Parts.  New 
York,  1860, 12°. 

Part  III.,  pp.  281-420,  treats  of  "  the  Oridn  of  Life, 
and  the  Law  of  Immortality."  This  is  followed,  pp. 
421-438,  by  "A  Voice  from  the  Spirit- Land,"  purport- 
ing to  be  a  communication  to  Mr.  Davis  from  Jamen 
"Victor  Wilson,  "  who  has  resided  some  ten  years  in 
the  spirit-land." 

4702.  Owen,  Robert  Dale.  Footfalls  on  the 
Boundary  of  another  World,  with  Narrative 
Illustrations.  ...  Philadelphia,  I860, 12o.  pp. 
528.  — From  the  10th  American  Ed.,  with 
Emendations  and  Additions  by  the  Author. 
London,  1860,  12o.  pp.  392.    BA. 

867 


4703 


APPENDIX  II.  — THE  SOULS  OF  BRUTES. 


4725 


A  curious  collection  of  narratives  of  apparitions, 
hauntings,  presentiments,  and  the  lilie.  The  author 
is  disposed  to  believe  in  the  reality  of  "  occasional 
spiritual  interference."  — Pp.  478-506  treat  of  the 
change  at  death. 

4703.  Rymer,  G.  S.  Manifestazione  e  rivela- 
zione  degli  spirit!.    Milano,  I860, 12°.  1  lira. 

4703a.  Rubio  y  Diaz,  Vicente.  Estudios 
eobre  la  evocation  de  los  esplritus,  las  revela- 
ciones  del  otro  mondo,  las  mesas  giratorias, 
los  tripodes  y  los  palanganeros  en  sus  rela- 
ciones  con  las  ciencias  de  observacion,  la  filo- 


sof ia,  la  religion,  y  el  progreso  social.  . . .    Ca- 
diz, I860,  40.  pp.  xvi.,  184. 

4704.  Kardec,  Allan,  pseudon.  Spiritisme 
experimental.  Le  livre  des  mediums,  ou  Guide 
des  mediums  et  des  evocateurs  . . .  pour  faire 
suite  au  Livre  des  esprits.  ...  2eed.,  revue  et 
corrigee  avec  le  concours  des  esprits  ...  . 
Paris,  1861,  18o.  pp.  viii.,  510.  —  3*  ed.  ibid. 
1862, 18o. 

4705.  Le  spiritisme  h  sa  plus  simple  ex- 
pression ...     .    Paris,  1862, 18".  pp.  36. 

A  Portuguese  translation,  Paris,  1862, 18°. 


II.  NATURE,  ORIGIN  AND  DESTINY  OF  THE  SOULS  OF  BRUTES. 

Note.  — For  the  bibliography  of  the  subject,  see  particularly  G.  R.  Boehmer's  Biblioth.  Script.  Hist.  Nat., 
Pars  II.  Vol.  I.  pp.  90-106,  Lips.  1786,  8°  (i7.),  where  will  be  found  the  titles  of  some  works,  mostly  aca- 
demic dissertations,  not  included  in  the  present  catalogue.  See  also  Herrich's  Sylloge,  etc.,  recorded  above. 
No.  551,  and  W.  Engelmann's  Bibliotheca  Historico-Naturalis,  Bd.  I.,  Leipzig,  1846,  8°,  with  the  Supple- 
ment-Band by  Carus  and  Engelmann,  in  2  parts,  ibid.  1861,  8°.     H. 


4706.  Guer,  Jean  Antoine.  Histoire  critique 
de  I'ame  des  betes,  contenant  les  sentimens 
des  philosophes  anciens,  <fe  ceux  des  modernes 
sur  cette  matiSre.  ...  2  torn.  Amsterdam, 
1749,80.     H. 

"  Compilation  indigeste,  sans  critique  ni  but."  —  JT. 
JD— s,  in  Hoefer's  Nouv.  Biogr.  ginerale. 

See,  further,  No.  779.  Kluge ;  —  4738, 
Bay  le  ;— 4840,  Flour  ens ;  — 4846,  Hen- 
singer ;— 4892,  Morris. 


4707.  Plutarclms,  fl.  a.d.  90.  Terrestria-ne 
an  aquatilia  Animaliasint  callidiora?  —  Bruta 
Animalia  Ratione  uti.  Gr.  and  Lat.  (Opera, 
ed.  Xyland.,  Lut.  Par.  1624,  foL,  II.  959-992.) 
H. 

An  English  translation  in  his  "  Morals,  translated 
...  by  several  Hands,"  Vol.  V.    H. 

4708.  Pereira,  Jorge  Gomez.  Antoniana  Mar- 
garita.    1554.     See  No.  591. 

4709.  Freitag,  Job.  De  Origine  et  Natura 
Animarum  in  Brutis.    Francof.  1633,  S". 

4710.   Novae   Sectas  Sennerto-Paracelsicae 

. . .  Detectio  et  solida  Refutatio.  Amst.  1637, 
80. 

4711.  Sennert,  Daniel.  De  Origine  et  Natura 
Animarum  in  Brutis,  Sententiae  clariss.  Thoo- 
logorum  in  aliquot  Germaniae  Academiis,  qui- 
bus  simul  Daniel  Sennertus  k  Crimine  Blas- 
phemise  &  Hlfereseos  h.  D.  Joanne  Freitagio 
ipsi  intentata  absolvitur.  Francofurti,  1638, 8o. 
(13  sh.) 

Also  in  his  Opera,  Par.  1641,  fol.,  I.  1-38.  {H.)  See 
Bayle's  Diet.,  art.  Sennertus. 

4712.  Clianet,  Pierre.  Considerations  sur  la 
Sagessc  de  Charron.    Paris,  1643,  8o. 

Maintains,  in  opposition  to  Charron,  that  brutes  do 
not  reason. 

4713.  De  I'instinct  et  de  la  connoissance  des 

animaux  ...     .     La  Rochelle,  1646,  S".     BM. 

Defending  his  former  worlc  against  the  critieisras 
of  M.  Cnreau  de  la  Chambre  in  his  Les  charact&res 
des  passions. 

4714.  Curean    de   la   Chamljre,   Marin. 

Traite  de  la  connoissance  des  animaux,  oil  tout 
ce  qui  a  este  diet  pour  et  contre  le  raisonne- 
ment  des  bestes  est  examine.  Paris,  (1646?) 
1648,  4o.—7Wf«.  1662,  40. 

See  Hoefer,  Nouv.  Biogr.  geniraZe,  XXVIII.  503.  —A 
German  translation,  Lemgo,  1751,  8". 

4715.   A  Discourse    of   the   Knowledg   of 

Beasts,  translated  into  English  by  a  Person  of 
Quality.    London,  1657,  So. 

868 


4710.  Rorarins,  Ilieronymus.  . . .  Qvod  Ani- 
malia Brvta  SEepe  Ratione  vtantvr  melivs  Ho- 
mine  Libri  dvo  —  Qvos  recensvit  Dissertations 
historico-philosophica  de  Aninia  Brvtorvm  Ad- 
notationibvsqve  avxit  Georg.  Heinr.  Riboviva 
...  .  Helmstadii,  1728,  8o.  pp.  829  -|-.  A. 
Original  edition.  Par.  (1645  ?)  1648, 8°,  pp.  156.  {ff.) 
Other  eds.,  Amst.  1654, 1662,  1666,  12*,  and  1702,  8°. 

4717.  Schooclc,  Mart.  Dissertationes  XI.  de 
Anima  Belluarum.  Groningae,  1658,  4°.  (31 
sh.) 

In  opposition  to  Descartes. 

4718.  Pardies,  Ignace  Gaston.  Discours  de  la 
connoissance  des  bestes.  Paris,  1672, 12o.  pp. 
2.37  +.  — 2eed.,  ibid.  1678,  12".  pp.  270.  F.— 
Also  La  Ilaye,  1690,  1715,  8°. 

"  C'est  de  tous  les  ouvrages  de  Pardies  celui  qui  fit 
le  plus  de  bruit  lors  de  sa  publication." —  Biogr.  Univ. 
It  opposes  Descartes.  An  Italian  translation,  Vene- 
zia,  1696, 1724,  12". 

4719.  Willis,  Thomas.  De  Anima  Brutorum, 
quae  Hominis  vitalis  et  sensitiva  est,  Exerci- 
tationes  duse.  . . .  Oxonii,  also  Londini,  1672, 
4o.  —  Also  Amst.  1674,  12o,  pp.  552,  and  Genev. 
1676,  40. 

4720.  Drechsler,  Job.  Gabr.  Dissertatio  his- 
torico-physica  de  Sermone  Brutorum.  [Jfesp. 
Polyc.  Mich.  Rechtenbach.]  Lipsiae,  1673,  4o. 
(4  sh.)  — Also  Erford.  1706,  4o. 

A  German  translation,  Dresden,  1702,  8°. 

4721.  Lie  Grand,  Ant.  Dissertatio  de  Carentia 
Sensus  et  Cognitionis  in  Brutis.  Lugd.  Bat. 
(Londini  ?)  1675,  8o.  pp.  139.  —  Also  Noriberg. 
1679,  8o. 

An  English  version,  by  R.  Blome,  in  his  translation 
of  Le  Grand's  Philosophy,  Lond.  1694,  fol. ;  Dutch, 
Dort,  1699,  8°. 

4722.  Crocins,  Joh.  Henr.  Disputatio  philo- 
sophica  de  Anima  Brutorum.    Bremae,  1676, 

40. 

Maintains  that  the  souls  of  brutes  are  immortal. 

4723.  Cy.prianws,  Joh.  De  Sensu  et  Cogni- 
tione  in  Brutis.  [Hesp.  Pirsch.]  Lipsiae,  1676, 
4o.  pp.  27. 

In  opposition  to  Le  Grand. 

4724.  [Dilly,  or  d'llly,  Antoine].  De  I'Ame 
des  bestes,  oil,  apres  avoir  demontre  la  spiri- 
tualite  de  l*ame  de  I'homme,  Ton  explique  par 
la  seule  machine  les  actions  les  plus  surpre- 
nantes  des  animaux.  Par  A.  D***.  Lyon, 
1676, 120.  — Ibid.  1680, 12". 

Also  with  the  title  : — "  Traits  de  I'ame  et  la  connois- 
sance des  b&tes,"  etc.  La  Haye,  1690,  and  Amst.  1691, 
120. 

4725.  Hennigka,  Joh.  Friedr.  De  Ratione 
Brutorum.    Lipsiae,  1678,  4o.    (2i  sh.) 


4726 


APPENDIX  II. —THE  SOULS  OF  BRUTES. 


4757 


4726.  Gruilleminot,  Jean.  De  Principiis 
Rerum  Corporearmn,  et  de  Cognitione  Bruto- 
rum.    Parisiis,  1679, 12o.    BM. 

4727.  Darmanson,  Jean.  La  beste  trans- 
formee  en  machine  ...    .    Paris.  1084, 12o. 

See  Bayle  ia  the  Nouvelles  de  la  R"p.  des  Let.  for 
March,  1684,  Art.  2,  or  (Euvres,  I.  7-10.     H. 

4728.  Sclimld,  Joh.,  1649-1731.  De  Brutis 
Ilominum  Doctoribus.  Lipsiae,  1684,  4o.  (3 
sh.) 

4729.  Mayer,  Joh.  Friedr.  De  Peccatis  et 
Poenis  Brutorum.    Witteb.  1686,  4o. 

4730.  Pascli,  Georg.  De  Brutorum  Sensu 
atque  Cognitione.  [Eesp.  Stolterfoht.]  Witeb. 
1686,40.    (4sh.) 

4731.  Falck,  Nathanael.  Disputatio  de  Dis- 
cursu  Brutorum.    Witteb.  1688,  4o.  (2  sh.) 

4732.  Scliinidt,  Joh.  Andr.  Chrysippea  Bru- 
torum Logica.    Jenae,  1689,  4o.  (3  sh.)    BL. 

4733.  Daniel,  GabrieL  Voyage  du  monde  de 
Descartes.    Paris,  1690, 12o. 

4734.  Xouvelles  difficultez  propos6es  par  un 

peripateticien  h  I'auteur  du  Voyage  du  monde 
de  Descartes,  touchant  la  connoissance  des 
bestes,  avec  la  refutation  de  deux  defenses  du 
Svsteme  general  de  Descartes.  Paris,  1693, 
12o. 

See  Journal  des  S^avans  for  Aug.  17,  1693,  pp.  292- 
297,  4to  ed.  —  A  new  edition  of  this  work  united  with 
the  preceding  was  published,  under  the  title  "Voyage 
du  monde  de  Descartes,"  in  2  vol.,  Paris,  1701,  1703, 
12";  also  Amst.  1715,  1732,  La  Haye,  1739,  and  Lond. 
1713,  1739.  12".  Comp.  Journ.  des  S^a'ans  for  March 
6,  1702.  This  has  been  translated  into  Latin,  English, 
and  Italian. 

4735.  Massica, ,    For  two  letters  by  him 

in  opposition  to  the  Nouvelles  difficultez,  see 
Journal  des  Sfavans  for  Dec.  14  and  22,  1693. 

4736.  Scliinidt,  Joh.  Andr.  De  Geometria 
Brutorum.  [iie.fp.Seb.  Levin  Bugaeus.]  Jenae, 
1690,40.    (4gh.)    BL. 

4737.  Sclirader,  Friedr.  Oratio  de  Simulacris 
Virtutum  in  Brutis  Animantibus.  Helmst. 
1691,40.    (2sh.) 

4738.  Bayle,  Pierre.  Dictionnaire  historique 
et  critique  ...  .  2  vol.  Rotterdam,  1697, 
fol.  — Best  eds.,  4  vol.  Amst.  1740,  fol.,  and  16 
vol.  Paris,  1820-24,  8o. 

For  much  curious  matter  relating  to  the  nature  and 
destiny  of  the  souls  of  brutes,  see  the  articles  Pereira, 
Jlorarius,  Sennertus.  and  Buridan,  or  the  Abb6  de 
Marsy's  Analyse  rainonnee  de  Bayle,  VIII.  1-141. 

4739.  Meier,  Gerhard.  Logica  Brutorum. 
[Diss.  Mesp.  Stahl.]  Hamburgi,  1697,  4°.  (8^ 
sh.) 

4740.  IValdsclimid,  Wilh.  Hulderich.  Dis- 
sertatio  de  Imaginatione  Hominum  et  Bru- 
torum. [Resp.  Oberius.]  Kil.  1701,  4".  (4 
sh.) 

4741.  Sclineider,  Joh.  Friedemann.  Disser- 
tatio  de  Brutorum  Religione.  [Eesp.  Weyhis.] 
Hal.  1702,  40.    (3  sh.) 

4742.  Dleterici,  Joh.  Gottlob.  Dissertatio  de 
Aninia  Brutorum.    Viteb.  1704,  4".    (2  sh.) 

4743.  [Allierti,  Michael].  Nova  Paradoxa,  das 
ist,  Verhaadlung  von  der  Seele  des  Menschen, 
der  Thiere  und  der  Pflanzen.  Halle,  1707, 
So. 

Also  in  his  Med.  w.  Phil.  Schriften,  Halle,  1721,  80. 

4744.  Sltaragli,  Giov.  Girolamo  (Lat.  Joh. 
Hieron.).  Entelechia  sive  de  Anima  sensitiva 
Brutorum,  demonstrata  contra  Cartesium 
...     .    Bononiae,  1710,  4o.  —  Ibid.  1716,  4o. 

4745.  Tfiomas,  Jenkin.  Tractatvs  philoso- 
phico-apologeticvs,  de  Anima  Brvtorvm,  qua 
asseritur,  eam  non.  esse  materialem,  contra 
Cartesianam  imprimis  &  vulgarem  quoque 
Theologorum   atque  Philosophoruui    Opinio- 


nem.  . . 
Typogr 
4746.  Gimma,  Giacinto 


.   [Altorf,]  Literis  J.  W.  Kohhsii,  Univ. 
,  1713,  8o.  pp.  (8),  104.    H. 

Dissertationes  Aca- 
demicae  de  Hominibus  et  Animalibus  fabulosis, 
et  de  Brutorum  Anima  et  Vita.  2  vol,  Nea- 
poli,  1714,  40. 

Maintains  the  immortality  of  the  souls  of  brutes. 

4747.  Letter  (A)  concerning  the  Soul  and 
Knowledge  of  Brutes;  wherein  is  shewn  they 
are  Void  of  one,  and  Incapable  of  the  other. 
From  a  Gentleman  in  the  Country  to  his 
Friend.    London,  1721,  8o.  pp.  90. 

4748.  Mermannson,  Joh.,  and  Alstrln, 
Erik.  Dissertatio  I.,  II.,  de  Peccatis  et  Poenis 
Brutorum.    Upsal.  1723-25,  8o. 

4749.  Tlior^ivoste,  Joh.  J.  De  Anima  Besti- 
arum.  [Eesp.  Reinh.  Liebmann.J  Aboae, 
1725,80.    (2#sh.) 

4750.  Hermannson,  Joh.  Dissertatio  de 
Virtutum  in  Bestiis  Simulacris.  [Eesp.  He- 
denberg.]    Upsal.  1728,  8°. 

4751.  [Boullier,  David  Renaud].  Essai  phi- 
losophiqiie  sur  I'ame  des  betes :  oil  I'on  trouve 
diverses  reflexions  sur  la  nature  de  la  liberte, 
sur  celle  de  nos  sensations,  sur  I'union  de 
I'ame  et  du  corps,  sur  I'immortalite  de  Fame. 
2e  ed.  revue  et  augmentee,  k  laquelle  on  a  joint 
un  Traite  dea  vrais  principes  qui  servent  de 
fondement  k  la  certitude  morale.  ...  2  torn. 
Amsterdam,  (1728,)  1737, 12o.     H. 

See  Journal  des  S^avans  for  Aug.  1729,  pp.  486-493, 
and  for  May  and  June,  1737,  pp.  259-67,  344-55,  4to 
ed. 

4752.  Morfouace   {or  Morfouage  1)  de 

Beaumont, .    Apologie  des  bestes,  ou 

leurs  connoissances,  et  raisonnemens,  prouves 
contre  le  systeme  des  philosophes  Cartesiens 
...  .  Ouvrage  en  vers.  . . .  Paris,  1732,  8°. 
pp.  196.  — i6id.  1739,  80. 

Curious.  See  Journal  des  Sfavatis  for  Nov.  1732, 
pp.  689-696. 

4753.  [Macy, ,  the  Abbe]  ?    Traite  de  I'fime 

des  betes,  avec  des  reflexions  physiques  et 
morales,  par  M.  I'abbe  M***.  Paris,  1737, 
120.  pp.  257. 

It  is  said  tjiat  the  celebrated  P.  Nicole  was  the 
real  author  of  this  work,  and  Macy  little  more  thaa 
the  editor.  See  Querard,  who  writes  "  Macy;"  Bah- 
mer  and  Herrich  have  "  Machy,"  and  Trinius./iVey- 
denker- Lexicon,  p.  115,  note,  "  Machi."  Under  "  Mas- 
sy, I'abbe  Prau5ois-Marie  de,"  Qugrard  gives  the  fol- 
lowing title : —  "  De  I'ame  des  betes,  avec  des  reflex- 
ions physiques  et  morales.    1737,  in-  12." 

4754.  [Bougeant,  Guillaume  HyacintheJ. 
Amusement  philosophique  sur  le  langage  des 
bestes.    Paris,  1739,  12o.  pp.  157  +•    F- 

4755. Tliesame.  Nouvelle  edition  augment6e 

d'un  avertissement,  d'un  discours  preliminaire, 
d'une  critique  avec  des  notes,  et  de  la  retrac- 
tation de  I'auteur.  Amsterdam,  1750, 12o.  pp. 
xlviii.,  134, 60  (the  Lettre  of  Aubert  de  la  Ches- 
naye). 

4756. The  same.  Nouvelle  edition  augmentge 

d'une  notice  sur  la  vie  et  les  ecrits  de  I'auteur 
...     .    Pekin  [Paris],  1782, 120. 

Often  reprinted.     Translated  into  English  (1740), 
German,  and   Italian.      The   book,    maintaining  (in 
sport)  that  the  souls  of  brutes  are  imprisoned  devils, 
was  burnt  by  the  hands  of  the  common  executioner 
at  Paris.     See,  further,  Backer,  Bill,  des  ecrivaina 
de  la  Comp.  de  Jesus,  I.  118,  Paulian,  Diet,  de  phy- 
sique, 9e  ed.,  Nimes,  1789,  8o,  I.  384-391,  and  Encyc. 
Brit.  art.  Brute.     Flourens  calls  the  work  "  un  badi- 
nage ingfinieu.x,"  and  says:—"  C'est  le  contre  pied  le 
plus  formel  et  la  critique  la  plus  fine  de  lopinion  de 
Descartes.    Descartes  refuse  aux  betes  tout  esprit,  et 
le  P.  Boiigeant  leur  en  trouve  lant  quil  veut  que  ce 
soient  les  diables  qui  le  leur  fournissent." 
4757.    Autoert    de    la    Cliesnaye    des 
Bols,  FranQois  Alex.    Lettre  k  Madame  la 
comtesse  D***  pour  servir  de  supplement  k 
I'Amusement  philosophique  sur  le  langage  dea 
bestes.    [Paris?  1739?]  12°.  pp.  40  (or  46?).— 
2*  ed.,  N.  P.  or  j>.,  12°.  pp.  52. 

869 


4758 


APPENDIX  II.— THE  SOULS  OF  BRUTES. 


4783 


4758.  Reflexions  sur  rSme  des  bgtes,  en  forme 
d'amusemens  philosophiques.  [Paris?]  1740, 
80. 

4759.  Hildrop,  John.  Free  Thoughts  upon 
the  Brute-Creation:  wherein  Father  Bou- 
geant's  Philosophical  Amusement,  &c.  is  ex- 
amined. ...  The  3d  Ed.  London,  (1742,) 
1751,  8°.  pp.  151.     F. 

Also  in  his  Miscel.  Worlcs,  1754,  8",  Vol.  I.  Main- 
tains the  immortalUy  of  the  souls  of  brutes.  See  p. 
103,  et  seqq.  The  first  edition  seems  to  have  been 
anonymous. 

4760.  Wlnckler,  or 'Winlcler,  Joh.  Heinr. 
Philosophische  Untersuchungen  vondem  Seyn 
und  Wesen  der  Seelen  der  Thiere,  von  einzel- 
nen  Liebhabern  der  Weltweislieit  in  sechs 
verschiedenen  Abhandlungen  ausgefiihrt  ...  . 
Leipzig,  1745,  8o. 

Contents  :—\.  Die  verschiedenen  Meinungen  einiger 
Weltweisea  von  der  Existenz  der  Seelen  der  Thiere. 
3»  Aufl.     Leipzig,  1743.   pp.  96. 

2.  Philosophische  Untersuchung  der  Frage:  Ob  die 
Seelen  einiger  Thiere  einen  gewissen  Grad  von  Ver- 
nunft  haben  ?     Leipzig,  1742.   pp.  93. 

3.  Die  Frage,  ob  die  Seelen  der  Thiere  Verstand 
haben?    Leipzig,  1742.  pp.  96. 

4.  Philosophische  Untersuchung  der  Frage:  Ob  die 
Seelen  der  Thiere  mit  ihren  Leibern  sterben?  Leip- 
zig, 1743.  pp.  88. 

5.  D.as  M'underbare  in  den  Seelen  der  Thiere  ...  . 
Leipzig,  1744.  pp.  96. 

6.  Das  Wunderbare  der  Seelen  der  Thiere,  in  einigen 
Fragen  bcantwortet.     Leipzig,  1745.  pp.  94. 

4761.  [Monti,  Giov.  Filippo].  Anima  Bruto- 
rum  secundum  sanioris  Philosophiae  Canonea 
vindicata.    Neapoli,  1742,  8°. 

4762.  Tlie  same.    Altera  editio,  cum  Addi- 

tionibus  et  Notis  [by  Father  Sacchetti],  quae 
illud  onine  complectuntur  quod  hactenus  hac 
in  Re  scitu  dignum  a  Philosophia  excogitatum 
est.     Lucae,  1761,  8o. 

4763.  Meier,  Georg  Friedr.  Versuch  eines 
neuen  Lehrgebaudes  von  den  Seelen  der  Thiere. 
Halle,  1749  [1748],  8".  pp.  119. 

A  French  translation,  by  C.  F.  Helwing,  was  publ. 
at  Halle  in  1750.  Maintains  that  the  souls  of  brutes 
are  immortal.    See  Herrich,  Sylloge,  pp.  98,  99. 

4764.  Plitt,  Joh.  Jac.  PrUfung  der  GrUnde, 
womit  der  Herr Georg  Friedrich  Meier  ...  die 
Vernunft  der  Thiere  in  diesem  und  jenem 
Leben  erwiesen  will;  nebst  einem  Anhang, 
worinn  die  Schrift :  Amusement  philosophique 
sur  le  langage  des  betes  beurtheilet  wird.  Cas- 
ed, 1749,  80.  pp.  254. 

See  Kraft's  Neue  Theol.  Bihl.,  1751,  VI.  305-310; 
Gotting.  Zeitungen,  1750,  pp.  238-40. 

4765.  [Bertram,  Joh.  Friedr.].  'Ob  die  Thiere 
Teufel  seyn?  Durch  Veranlassung  des  von 
dem  franziisischen  Jesuiten,  P.  Boujeant  un- 
langst  an's  Licht  gestellten  Lehrbegriffs  von 
den  Seelen  der  Thiere,  genannt  Amusemens 
philosophiques,  nach  Schrift  und  Vernunft 
untersucht,  von  J.  F.  B.  Bremen,  1750,  8o.  pp. 
91. 

4766.  Barbieri,  Lodovico,  Count.  Nuovo  sis- 
tema  intorno  I'anima  delle  bestie  con  le  rejez- 
zioni  dei  sistemi  sinora  proposti.  Vicenza, 
1750,  So.  pp.  122. 

See  Nova  Acta  JErud.,  1755,  pp.  686,  687 ;  also  the 
notice  by  Zaccaria,  Storia  let.  d'Ttalia,  III.  275-278 
(B.),  and  ibid.  VI.  134-141  a  letter  by  Barbieri  in  re- 
t)ly,  which  is  also  to  be  found  in  the  Novelle  let.  pub. 
in  Firenze,  1753,  XIV.  312-319.    B. 

4767.  [Tralles,  Balth.  Ludw.].  Critique  d'un 
medecin  du  parti  des  spiritualistes  sur  la 
pifece  intitulee:  Les  Animaux  plus  que  ma- 
chine.   (Breslau,  1751,)  La  Haye,  1752,  8o. 

4768.  Scliolz,  Joh.  Friedr.  Beweiss,  dass  es 
eine  Seelenwanderung  bey  den  Thieren  gebe. 
Helmstadt,  1753  [1752],  8o.  pp.  106. 

See  Gotting.  Zeit.,  1752,  pp.  1235-6.    B. 

4769.  Bnflbn,    Georges     Louis     lieclerc, 

Count  de.    Discours  sur  la  nature  des  ani- 
870 


maux.    (In  his  Histoire  naturelle,  etc.  IV.  1- 
168,  Paris,  1753,  4o.)    H. 

Also  separately,  Qendve,  1754,  12*. 

4770.  Buck,  Friedr.  Joh.  Commentatio  psy- 
chologica,  Animas  Brutorum  quidem  Actu 
coguoscere,  sed  non  cogitare.  [Eesp.  Q.  P. 
Hesse.]    Regiomonti,  1754,  4o. 

4771.  Condillac,  l^:tienne  Bonnot  de.  Traits 
des  animaux,  oil,  apres  avoir  ftiit  des  observa- 
tions critiques  sur  le  sentiment  de  Descartes 
et  sur  celui  de  M.  de  Bufifon,  on  eutreprend 
d'expliquer  leurs  principaux  facultes.  Am- 
sterdam, 1755,  12o.  — Also  Paris,  1755,  1766, 
1775,  120. 

4772.  [Aubert,  Francois].  Entretiens  sur  la 
nature  de  Tfime  des  betes.  Colmar,  1756, 12o. 
—  With  a  new  title,  Bfile,  1760, 12o. 

4773.  Sartorius,  Christoph  Friedr.  Disser- 
tatio  de  Duratione  Brutorum,  occasione  Obser- 
vationum  Bengelianarum  ad  Rom.  viii.  19-22. 
[Resp.  Jac.  Nic.  Hesler.]    Tubingae,  1750, 4», 

4774.  Relmarus,  Herm.  Sam.  Allgemeine 
Betrachtungen  iiber  die  Triebe  der  Thiere, 
hauptsachlich  tiber  ihre  Kunsttriebe  ...  . 
Aufs  Neue  durchgesehen,  mit  Anmerkungen 
und  mit  einer  Einleitung  vermehrt  von  Johann 
Albert  Hinrich  [sic]  Reimarus  ....  2  Theile. 
Hamburg,  (1760,  62,  73,)  1798,  8o.  pp.  xx.,  528, 
104 +.     B. 

A  Dutch  translation,  Leyden,  1761, 1776,  8° ;  French, 
2  tom.  Amst.  1770,  120.     ff. 

4775.  Montanari,  Ant.  Trattenimento  me- 
tafisico  intorno  ai  principali  sistemi  dell'  ani- 
ma delle  brute.    Verona,  1761,  4o. 

4776.  Novelle  letterarie  pvbblicate  in  Firenze 
[by  Giov.  Lami].    30  vol.    Firenze,  1740-70,  4o. 

For  a  full  discussion  of  the  nature  of  the  souls  of 
brutes,  bv  Lami  and  several  others,  see  Vol.  XXII. 
(for  176i),  coll.  1-9,  145-51,  424-31,  437-43,  457-«2, 
503-07,  5B3-9,  598-604,  633-9,  666-72,  683-8,  691-6, 
711-14,  729-35,  and  the  Appendix,  pp.  15. 

4777.  [Monti,  Giov.  Filippo].  Risposta  ad  una 
lettera  sopra  il  sermone  quinto  di  S.  Bernardo 
allegato  per  I'immaterialitk  dell'  anima  de' 
bruti  [by  the  Abate  D.  Nivardo  del  Riccio]. 
Firenze,  1762,  8o. 

The  fifth  discourse  of  St.  Bernard  on  Canticles  is 
the  one  referred  to. 

4778.  Pino,  Domenico.  Trattato  sopra  I'essenza 
deir  anima  delle  bestie.    Milano,  1766,  8o. 

4779.  Keranflecli,  Charles  Hercule  Breton 
de.  Suite  de  I'Essai  sur  la  raison.  Avec  un 
nouvel  examen  de  la  question  de  Tame  des 
befes.     Rennes,  1768, 12o. 

4780.  [lieroy,  Charles  Georges].  Lettres  phi- 
losophiques  sur  rintelligence  et  la  perfecti- 
bilite  des  animaux,  avec  quelques  lettres  sur 
I'homme.  Par  le  physicien  de  Nuremberg,  C. 
G.  1768,  12o.  —  Nouvelle  Edition,  augmentee. 
Nuremberg,  also  Paris,  1781,  12o. 

Another  edition,  with  the  author's  name,  Paris, 
1802,  80.  With  the  title,  "  Lettres  sur  les  animaux 
...  .  4^  6d.,  pr6c6d6  d'une  Introduction  par  le  doc- 
teur  Rohinet,"  Paris,  1862,  18o.  pp.  Ivi.,  270.  -  A  Ger- 
man translation,  Niirnberg,  1809,  80. 

4781.  Dean,  Richard.  An  Essay  on  the  Future 
Life  of  Brute  Creatures.  ...  2  vol.  London, 
1768,  sm.  80.  pp.  xxx.,  113;  xxi.,  118.    H. 

The  title  of  Vol.  II.  reads  :— "An  Essay  on  the  Pu. 
ture  Life  of  Brutes,  introduced  with  Observations 
upon  Evil,  its  Nature  and  Origin." 

4782.  Roth-well,  J.  A  Letter  to  the  Rev. 
Mr.  Dean,  of  Middleton ;  occasioned  by  read- 
ing his  Essay  on  the  Future  Life  of  Brute 
Creatures,    n.p.  1769,  8o.  pp.  118. 

4783.  Joannet,  Claude,  the  AhM.  Les  bStes 
mieux  connues,  ou  le  pour  et  contre  Fame  des 
betes...    .    2  tom.    Paris,  1770, 12o. 

Maintains,  in  opposition  to  BouUier,  that  brutes  are 
mere  machines.  See  Gotting.  Anzeigen,  1771,  pp. 
717-719,957,958.    B. 


4784 


APPENDIX  n.— THE  SOULS  OF  BRUTES. 


4818 


4784.  Henningg)  Justus  Christian.  1774. 
See  No.  200. 

4785.  [Hwpel,  August  Wilh.].  Anmerkungen, 
etc.    1774.    See  No.  202. 

4786.  Paroni)  Carlo.  Anima  delle  bestie  im- 
pugnata  spiritualecoi  principj  dellametafisica, 
e  prorata  materiale  con  quelli  della  fisica.  . . . 
Udine,  1774,  So.  pp.  254. 

See  Nuovo  Giom.  de'  Let.  in  Italia,  Modena,  IX. 
46-62  (B.),  for  a  review,  ia  opposition  ;  also  dotting. 
Anzeigm,  1776,  pp.  354-358.    B. 

4787.  Spagni,  Andrea.  De  Anima  Brutorum 
. . .  secundis  Curls  auctus  ...  .  Romae,  (1776,) 
1786,  4o.  pp.  viii.,  225. 

4788.  Soldinl)  Francesco  Maria.  De  Anima 
Brutorum  Commentaria  ...  .  [Florence, 
1776,]  80.  pp.  256.    B. 

With  curious  woodcuts,  printed  in  red  and  blue 
colors. 

4789.  Auljry,  Jean  Bapt.  Theorie  de  Tame 
des  betes,  et  de  celle  qu'on  attribue  h.  la  ma- 
tifere  organisee.  Nouvelle  ed.  (1780,)  1790, 
120. 

Maintains  that  the  souls  of  brutes  are  immortal. 

4790.  "Wesenlielt  der  Thierseelen,  in  Briefen 
und  Gesprachen.  Frankfurt  a.  M.,  1780,  So.  pp. 
64. 

4791.  [ Aumeur, ].   Analyse  sur  I'ame  des 

betes,  lettres  philosophiques.  Amsterdam  et 
Paris,  1781,  So. 

4792.  Bergmann,  Joseph.  Inauguralfrage : 
Was  die  Tbiere  gewiss  nicht  und  was  sie  am 
M'ahrscheinlichsten  seyen.    Mainz,  1784,  So. 

See  Monthly  Rev.  LXXIV.  494,  495. 

4793.  Blldstein,  Just.  Chr.  von.  De  Ani- 
mabus  Brutorum.  {Resp.  Sam.  Wiselqvist.l 
Lundae,  1784,  4o.  (2^  sh.) 

4794.  ^mitli,  Laurids.  Tanker  om  Dyrenes 
Natur  og  Bestemmelse  og  Menneskets  Pligter 
imod  Dyrene.  Kiobenhavn,  1789,  8o.  pp.  xxiv., 
184. 

See  AUg.  Lit.  ZeU.,  1789,  IV.  573-576.    H. 

4795.  Ueber  die   Natur  und   Bestimmung 

der  Thiere  ...  .  Aus  dem  Danischen.  Ko- 
penhagen,  1790,  8o,    f  th. 

4796.  Segnitz,  F.  L.  Ueber  Naturtrieb  und 
Denkkraft  der  Thiere.  Leipzig,  1790,  So.  5 
gr. 

4797.  SmitliL,  Laurids.  Forsog  til  en  fuld- 
stsendig  Laerebygning  om  Dyrenes  Natur  og 
Bestemmelse  og  Menneskets  Pligter  mod 
Dyrene.  Kiobenhavn,  1791,  8o.  pp.  480.  —  A 
new  ed.,  ibid.  1800,  So, 

4798.  Versuch  eines  voUstandigen  Lehrge- 

baudes  der  Natur  und  Bestimmung  der  Thiere 
und  der  PflLchten  der  Menschen  gegen  die 
Thiere.  Aus  dem  Danischen.  Kopenhagen, 
1793,  8o.  pp.  xxxiv.,  283. 

A  Swedish  translation,  abridged,  Stockholm,  1799, 
8°.  The  author  maintains  the  immortality  of  the 
lower  animals.  See  AUgem.  Lit.  ZeU.,  1792,  I.  324- 
326.     B. 

4799.  Darwin,  Erasmus.  Zoonomia;  or.  The 
Laws  of  Organic  Life.  . . .  The  3d  Ed.,  cor- 
rected. 4  vol.  London,  (2  vol.  1794-96,  4°,) 
1801,  So.    H. 

On  instinct,  see  I.  186-265. 

4800.  Freville,  A.  F.  J.  Histoire  des  chiens 
c616bres  ...  .  2  voL  Paris,  1796,  18o.  —  3* 
ed.,  augmentee,  ibid.  1819.  12o.    (14  sh.)    3  fr. 

An  Italian  translation,  2  vol.  Milano,  1803,  180; 
Portuguese,  Paris,  1845,  180. 

4801.  Sonnerberg,  Jac,  and  Rossander, 

Carl  Pet.  Cogitata  de  Instinctu  Animalium. 
Lundae,  1797,  4o.  pp.  24, 

4802.  Trimolt,  Joh.  Gottlieb.  Merkwilrdige 
Beispiele  zur  Kenntniss  der  Seelenkrafte  der 
Thiere.     Frankfurt  a.  M.,  1799,  So.    %th. 

4803.  IVenzel,  Gottfr.  Imman.    Die  neuesten 


Beobachtungen  und  Erfahmngen  tiber  die 
Verstandes-  und  Korperkrafte  der  Thiere  in 
unterhaltenden  Geschichten  vorgetragen. 
Wien,  1801,  So,    \2gr. 

4804.  Bingley,  William.  Animal  Biography 
....  3  vol.  London,  1802-03,  S".  4th  ed., 
ibid.  1813;  another  ed.,  4  vol.,  ibid.  1829, 12o. 

A  German  translation,  3  Bde.,  Leipzig,  1804-10,  8o. 
—  See  also  his  Memoirs  of  British  Quadrupeds,  Lond. 

4805.  Wenzel,  Gottfr.  Imman.  DerStaatder 
Thiere,  oder  Lebensart,  Beschaftigungen, 
Kiinste  und  Handwerke  in  der  Thierwelt,  2« 
Aufl.    Linz,  (1804,)  1822,  So,    S  gr. 

4806.  Thierseelenknnde,  auf  Thatsachen 
begrUndet  oder  136  hochst  merkwilrdige 
Anekdoten  von  Thieren.  2  Theile.  Berlin, 
1804-05,  80. 

4807.  Me-wes,  or  Meves,  W.  Ob  die  Thiere 
denken?  an  der  Selbstheilung  eines  kranken 
Hundes  geprtift.  (Wiedemann's  Archiv  f. 
ZooL,  1805,  IV.  ii.  175-178.) 

4808.  Orplial,  Wilh.  Christian.  DerPhilosoph 
im  Walde,  oder  freymiithige  Untersuchungen 
iiber  die  Seelenkrafte  der  sogenannten  ver- 
nunftlosen  Thiere.    ILamburg,  1807,  So.    1  th. 

Also  with  the  title:  —  "Wie  mussen  Thier-   and 
•     Menschen-Seelenfahigkeiten  verglichen  . . .  werden  T" 
etc. 

4809. Sind  die  Thiere  bios  sinnliche   Ge- 

schopfe,  Oder  sind  sie  auch  mit  Fahigkeiten 
versehen,  die  eine  Seele  bei  ihnen  voraussetzen 
[or  vermuthen?]  lassen?  Leipzig,  1811,  8o.' 
1th. 

4810.  Moifver,  Arthur.  Some  Speculations  on 
the  Nature  of  Instinct.  (Philos.  Mag.,  1811, 
XXXVIII.  251-254,  350-364,  401-409.)    H. 

4811.  IValtefield,  Priscilla.  Instinct  dis- 
played, in  a  Collection  of  well-authenticated 
Facts,  exemplifying  the  Extraordinary  Saga- 
city of  various  Species  of  the  Animal  Creation. 
London,  1811, 12".  55.  — Also  Philad.  1816. 

4812.  Antoine  de  Saint-Gervais,  A. 
Les  animaux  celebres.  Anecdotes  historiques' 
sur  des  traits  d'intelligence  . . .  [etc.].  2  vol. 
Paris,  1812, 12o.  — 2e  ed.,  2  vol.  ibid.  1835, 12°. 
5/r. 

4813.  Cliiaverlni,  Luigi.  Essai  d'une  ana- 
lyse comparative  sur  les  principaux  caractdres 
organiques  et  physiologiques  de  I'intelligence 
et  de  I'instinct.    Paris,  1815,  8o.    li/r. 

4814.  Hildebrand,  J.  P.  U.  lets  over  het 
stelsel  van  de  onsterfelijkheid  der  dieren,  ais 
een  hinderpaal  in  het  beoordeelen  der  grond- 
waarhedeu  van  de  christelijke  godsdienst. 
Amsterdam,  1816,  8°.  fl.  0.40. 

4815.  [Ball  and,  EugSne,  under  the  pseudon. 
of  B.  Allent].  Les  animaux  industrieux, 
ou  description  des  ruses  qu'ils  mettent  en 
oeuvre  pour  saisir  leur  proie  ou  fuir  leurs  en- 
nemis  . . .  [etc.].  10«  ed.  Paris,  (1«  ed.,  1821,) 
1862,  ISO.  pp.  288. 

4816.  Cnvier,  Frederic.  Art.  Instinct  in  the 
Diet,  des  sciences  naturelles,  XXIII.  528-544, 
Strasbourg,  1822,  8o.    H. 

4817.  "Vircy,  Julien  Joseph.  Histoire  des 
mceurs  et  de  I'instinct  des  animaux  ...  .  2 
vol.    Paris.  1822,  So. 

An  Italian  translation,  6  vol.  Pavia,  1825,  12*;  — 
Spanish,  3  tom.  Baeza,  1844,  8". 
4817».  Cnvier,  Frederic.  Examen  de  quelques 
observations  de  M.  Dugald  Stewart,  qui  ten- 
dent  h  detruire  I'analogie  des  phenomdnes  de 
I'instinct,  avec  ceux  de  I'habitude.  (Memoires 
du  Muslum  d'Hist.  nat.,  X.  241-260,  Par.  1823, 
40.)    H. 

4818.  Frencli,  John  Oliver.  An  Inquiry  re- 
specting the  true  Nature  of  Instinct  and  of 

871 


4819 


APPENDIX  II.— THE   SOULS  OF  BRUTES. 


4852 


the  Mental  Distinction  between  Brute  Ani- 
mals and  Man;  Introductory  to  a  Series  of 
Essays,  Explanatory  of  the  various  Faculties 
and  Actions  of  the  Former,  which  have  been 
considered  to  result  from  a  Degree  of  Moral 
Feeling  and  Intellect.  {Zoological  Journal, 
1824, 1. 1-33, 153-174, 346-367 ;  1825,  II.  71-83, 
164-182.) 

"  Holds  that  the  actions  of  the  inferior  animals  are 
produced  by  good  and  evil  spirits." 

4819.  Hancoclc,  Thomas.  An  Essay  on  In- 
stinct, and  its  Physical  and  Moral  Relations. 
. . .    London, 1824, 

4819».  Good,  John  Mason.  The  Book  of  Na^ 
ture.  ...  3  vol.  London,  1826,  So.  — Also  2 
vol.,  Phi  lad.  1826,  8o.    H. 

Oa  instinct,  see  Vol.  I.  pp.  371-412,  Amer.  edition. 

4820.  Rousse,  B.  Instinct,  moeurs  et  sagaeite 
desanimaux  ...  .  2*  ed.  Paris,  (1829,)  1835, 
120.    (14  sh.)    Zhfr. 

An  English  translation,  New  York,  1831, 180, 

4821.  Brovrn,  Capt.  Thomas.  Biographical 
Sketches  and  Authentic  Anecdotes  of  l3og8  .... 
Edinburgh,  1829,  8°.    8s.  U. 

4822.  Biographical  Sketches  ...  of  Horses 

...     .     Edinburgh,  1830,  18°.     10s.  M. 

4823.  Plemmlng,  Carl  Fr.  von.  1830.  See 
No.  267. 

4824.  C  arena,  Giacinto.  Pensieri  suU'  istinto 
tanto  negli  animali  che  nell'  uomo.  1830. 
{Mem.  d.  R.  Ac.  d.  Scienze  di  Torino,  XXXV. 
ii.  191-200.)    H. 

4825.  Herlioldt,  Job.  Daniel.  Physiologische 
Betrachtungen  iiber  den  Unterschied  der 
Pflanze,  des  Thieres  und  des  Menschen  hin- 
sichtlich  des  Instincts,  des  Sinnes  und  der  In- 
telligenz.    Kopenhagen,  1830,  8°.    i  th. 

4826.  Brown,  Capt.  Thomas.  Biographical 
Sketches  ...  of  Quadrupeds.  Glasgow,  1831, 
180.     10s. 

4827'.  Dnreaii  de  la  Malle,  Adolphe  Jules 
Cesar  Auguste.  Memoire  sur  le  developpe- 
ment  des  fecultes  intellectuelles  des  animaux 
sauvages  et  domestiques.  {Annates  des  Sciences 
naturdles,  1831,  XXTI.  388-419.)    ff. 

Compare  his  Considerations  generates  sur  ladomes- 
tication  des  animaux,  ibid.  1832,  XXVII.  5-23,  113- 
145.)    H. 

4828.  Raymond,  Georges  Marie.  Nouvelle 
dissertation  sur  le  principe  d'action  chez  les 
animaux.  {Memoires  de  la  Soc.  acad.  de  Sa- 
voie,  1833,  VI.  177-255.) 

4829.  Kirby,  William.  On  the  Power,  Wisdom 
and  Goodness  of  God,  as  manifested  in  the 
Creation  of  Animals,  and  in  their  History, 
Habits  and  Instincts;  being  the  Seventh  of 
the  Bridgewater  Treatises.  2  vol.  London, 
1835,  80.  —  2d  Amer.  ed.,  Philad.  1837,  8o.     H. 

For  a  somewhat  different  theory  of  instinct,  see 
Kirby  and  Spence  s  Introduction  to  Entomology,  where 
Mr.  Spence's  view  is  presented.  —  A  German  trans- 
lation, Stuttgart,  1838,  8o. 

4829a.  Delattre,  Ch.  Les  betes  savantes,  ou 
Anecdotes  et  recits  curieux  sur  I'intelligence, 
I'industrie  . . .  [etc.]  de  certains  animaux 
...  .  Limoges  et  Paris,  (1836,)  1850,  32o,  pp. 
128. 

4830?  Jarrold,  Thomas.  Instinct  and  Reason, 
philosophically  investigated;  with  a  View  to 
ascertain  the  Principles  of  the  Science  of 
Education.    London,  1836,  So.    9s. 

4831?  Smith,  Egerton.  The  Elysium  of  Ani- 
mals; a  Dream.     London,  1836,  8o. 

4832.  Buslinan,  John  Stevenson.  The  Phi- 
losophy of  Instinct  and  Reason.  Edinburgh, 
1837,80.    5s. 

4832a.  Sclimidt,  C.  G.    De  Mente  humana  a 
Bestiai-um    Animabus     recte     distinguenda. 
Stuttg.  1837. 
872 


4833.  Fisli,  Sam.  On  the  Nature  of  Instinct. 
{American  Bihl.  Renos,  for  Jan.  1838 :  XI.  74- 
86.)    H. 

4834.  Duges,  Antoine  (Louis).  Traite  de  phy- 
siologie  comparee  de  I'homme  et  des  animaux 
...  .  3tom.  Montpellier,  also  Paris,  1838- 
39,80.    ff. 

On  the  mental  operations  of  animals  compared 
with  those  of  man,  see  I.  392-512. 

4835.  Alison,  William  Pulteney.  Instinct. 
1839.  (In  R.  B.  Todd's  Ci/clojp.  of  Anal,  and 
Physiol.,  III.  1-29.)     U. 

4836.  Bingley,  Thomas.  Instinct  of  Animals. 
2d  Ed.  London,  (. . .)  1839,  16o.  4s. 

4837  Stories  about  Birds.  New  Ed.  Lon- 
don, (...)  1839, 160.  pp.  204.  4s. 

4838.  Stories  about  Dogs  ...    .    5th   Ed. 

London,  (. . .)  1843,  16o.  4s. 

4839.  Stories  about  Horses.    London,  1839, 

160.  45. 

4840.  Flonrens,  (Marie  Jean)  Pierre.  De 
I'instinct  et  de  I'intelligence  des  animaux 
...  .  4e  ed.,  enti^rement  refondue  et  con- 
siderablement  augmentee.  Paris,  (1841,  45, 
61,)  1861,  18o.  pp.  331. 

First  publ.  in  the  Annates  des  Sciences  natureUes, 
Zoot.,  1839,  XII.  235-286.    B. 

4841.  Pierquin  de  Gembloux,  Claude 
Charles.  Traite  de  la  folic  des  animaux,  de 
ses  rapports  avec  celle  de  I'homme  et  les  legis- 
lations actuelles  ...  .  2  vol.  Paris,  1839, 
ISO.  15/r. 

"  This  work  is  in  many  respects  a  curiosity,  but  the 
author  has  exhibited  great  diligence  in  the  collection 
of  materials.  He  ascribes  understanding  and  reason 
to  brutes."  —  Heusinger. 

4842.  licuret,  Fran9oi8.  Anatomic  comparee 
du  syst^me  nerveux  considere  dans  s#8  rap- 
ports avec  I'intelligence  ...  .  2  vol.  •  Paris, 
1839-43,  So,  and  Atlas,  {33  pi.)  fol. 

4843.  Scheitlin,  Peter.  Versuch  einer  voll- 
standigen  Thierseelenkunde.  2  Bde.  Stutt- 
gart und  Tubingen,  1840,  8o,  4^  th. 

4844.  S'lvainson,  William.  On  the  Habits 
and  Instincts  of  Animals.  , . .  London,  1840, 
sm.  8o.  pp.  vi.,  375.  £.,  BA.  (Lardner's  Cabi- 
net Cyclop.) 

4845.  Heusinger,  (Job.  Christian)  Carl 
Friedr.  Instinct.  (Ersch  and  G ruber's  Jl/^jyew. 
EncyU.,  II«  Sect.,  XIX.  102-122,  Leipz.  1841, 
4o.)    H. 

Includes  a  critical  survey  of  the  literature  of  the 
subject. 

4846.  Pierquin  de  Gembloux,  Claude 
Charles.  Idiomologie  des  animaux  ...  .  Paris, 
1841,  So.  6/r. 

4847.  Lesson,  Ren6  Primeverre.  Mceurs,  in- 
stinct et  singularites  de  la  vie  des  animaux 
mammifferes  ...  .  Paris,  1842, 12o.  (12^  sh.) 
3i/r. 

4848.  Aquarius,  pseudon.  Mind  or  Instinct. 
An  Inquiry  concerning  the  Manifestation  of 
Mind  by  the  Lower  Orders  of  Animals. 
{Knicl-erbocl-er  for  Nov.  and  Dec.  1843;  XXII. 
414-420,507-515.)    H. 

4849.  Reidienbacli,  Heinr.  Gottlieb  Ludw. 
Blicke  in  das  Leben  der  Thierwelt,  verglichen 
mit  dem  Leben  des  Menschen.  Dresden,  1843, 
So.  (6  sh.) 

4850.  Sclimarda,  Ludw.  Karl.  Der  Instinct 
der  Thiere  vom  naturhistorischen  Standpunkt. 
. . .    Wien,  1843,  So.  pp.  107. 

4851.  Brougliam,  Henry,  Baron  Brougham 
and  Vaux.  Dialogues  on  Instinct  ...  .  Lon- 
don. 1844,  240.  pp.  iv.,  13-272.  fl".  — New  ed., 
ibid.  1849.  ISo. 

Also  in  his  Works,  London,  1856,  sm.  80  VI.  175- 
364.     ET. 

4852.  Catioclie-Demerville)  J.    Les  ani- 


4853 


APPENDIX  IL  — THE  SOULS  OF  BRUTES. 


4889 


maux  cel&bres,  intelligens  et  curieux.    Paris, 
1844,80.  (15  sh.)  8i/r. 

4853.  Gabillot,  .     l^tude  physiologlqiie 

de  I'instinct  chez  I'homnie  et  chez  les  animaux 
...     .    Paris,  1844,  8o.  (15^  sh.)  iffr. 

4854.  [Cliesnel,  Adolphe,  Marquis  de].  Lea 
animaux  raisonnent.  Examen  philosophique 
de  leur  organisation,  de  leurs  moeurs,  et  des 
faits  les  plus  interessans  de  leur  histoire.  Par 
Alfred  de  Nore.  Paris,  1845,  8o,  (25  sh.)  3^ 
/>•■ 

4855.  Ramaer,  J.  N.  Blik  op  de  dierlijke 
verniogens  en  derzelver  betrekking  tot  de  ziel. 
Rotterdam,  1845,  S".  Jl.  2.00. 

4856.  [Bovi'en,  Francis].  Instinct  and  Intel- 
lect. (North  Amer.  Rev.  for  July,  1846 ;  LXIII. 
91-118.)    H. 

Compare  his  Lowell  LecUires,  Boston,  1849,  8",  pp. 
222-243,  "The  Human  distinguished  from  the  Brute 
Mind." 

4857.  Miinter,  Gustav  Wilh.  Anatomiscbe 
Grundlagen  zur  Seelenlehre  des  Menschen  und 
der  Thiere.  . . .  Halle,  1846,  8o.  pp.  viii.,  190, 
and  mie  plate. 

4858.  [He-wletti  Joseph  Thomas  James].  The 
Penscellwood  Papers;  comprising  Essays  on 
the  Souls  and  Future  Life  of  Animals,  on 
Capital  Punishment  ...  [etc.].  2  vol.  London, 
1846,  sm.  80.  21s. 

lu  giving  Mr.  Hewlett's  name  I  follow  the  Oxford 
Catalogue  of  Graduates.  The  Catalogue  of  the  Bod- 
leian Library  calls  him  James  Thomas  Hetvlett. 

4859.  Sclimarda,  Ludw.  Karl.  Andeutungen 
aus  dem  Seelenleben  der  Thiere.  Wien.  1846, 
So.  (17  sh.) 

4860.  AVaitz,  Theodor.  Grundlegung  der  Psy- 
chologie.  Nebst  einer  Auwendung  auf  das 
Seelenleben  der  Thiere,  besonders  die  Instinct- 
erscheinungen.  Hamburg  und  Gotha,  1846, 
8o.  pp.  viii.,  212.     H. 

See  the  commendatory  notice  by  Drobisch  in  the 
Leipz.  Ilepert.,lSi6,X\l.6-n.    H. 

4861.  Coucli,  Jonathan.  Illustrations  of  In- 
stinct, deduced  from  the  Habits  of  British 
Animals.    London,  1847,  8".  pp.  356. 

4862.  Otway,  Caesar.  The  Intellectuality  of 
Domestic  Animals.     London,  1847, 12o.  pp.  46. 

4862».  Toussenel,  Alphonse.  L'esprit  des 
betes.  Zoologie  passionnelle.  Manimif&res 
de  France.  4e  ed.,  revue  et  corrigee.  Paris, 
(1847,  . . .)  1862,  8o.  pp.  548. 

An  English  translation,  New  York,  1852,  12°. 

4863.  Wliately,  Richard,  Abp.  On  Instinct. 
A  Lecture  delivered  before  the  Dublin  Natural 
History  Society,  November  11, 1842.  . . .  Dub- 
lin, 1847, 120.  pp.  32. 

Also  in  his  Miscellaneous  Essays  and  Bevieivs,  1861, 
80,  pp.  60-84.     H. 

4864.  Animal  Instincts.  (Westm..  and  F(yr. 
Quar.  Rev.  for  Jan.  1848;  XL  VIII.  352-374.) 
H. 

4865.  Animal  Psychology.  (British  Quar.  Rev. 
for  May  1848 ;  VII.  347-378.)    BA. 

Reprinted  in  Littell's  Living  Age,  XVII.  595-609.  H. 

4866.  Bro-wn,  Capt.  Thomas.  Popular  Natural 
History ;  or.  The  Characteristics  of  Animals 
portrayed  in  a  Series  of  Illustrative  Anecdotes. 
3  vol.     Edinburgh,  1848, 12o. 

4867.  Macquart,  J.  Facultes  interieures  des 
animaux  invertebres.  (Memoires  de  la  Soc. 
des  Sciences  etc.  de  Lille,  1848,  pp.  129-400.) 
H. 

4868.  Rumliall,  James  Quilter.  Instinct  and 
Reason;  or,  The  Intellectual  Difference  be- 
tween Man  and  Animals.  (Winslow's  Journ. 
of  Psychol.  Medicine  for  July,  1851;  IV.  392- 
407.)     B.,  H.  I 

Compare  No.  4894.  I 


4869.  Jarlscli,  Hieron.  Anton.  Blicke  ih  da.s 
Leben  der  Thiere  oder  Forschnngen  uber  die 
Thierseele.    Wien,  1851, 16°.  pp.  vi.,  184, 

4870.  Posner,  Eduard  Wilh.  Das  Seelenleben 
der  Thiere  mit  Berucksichtlgung  der  Blen- 
schenseele  und  des  Menschengeistes.  Durch 
Erzahlungen  erlautert  ...  .  Gorlitz,  1851. 
8o.  pp.  xvi.,  400. 

4871.  Tliompson,  Edward  P.  The  Passions 
of  Animals.  . . .  London,  1851,  8o.  pp.  viii., 
414.     B.  '  »         I'F  , 

Based  on  the  work  of  Schmarda,  No.  4859. 

4872.  Allgemeinfassliclie  Thierseelen- 
kunde.  Ein  Lesebuch  fiir  Jedermann.  2eAusg. 
Leipzig,  (...)  1852,  8o.  pp.  vi.,  321. 

4873.  Animal  Instincts  and  Intelligence. 
(Chambers's  Papers  for  the  People,  XI.  n.  82. 
Edinb.  1852, 120.)    h, 

4874.  GoriLon\vi»,  pseudon.  Instinct  and  Rea- 
son definitely  separated.  By  Gordonius.  Lon- 
don, 1852, 180.  Is.  M. 

4875.  Edwards,  William.  The  Intelligence 
of  the  Animal  Creation.  A  Lecture.  London, 
1853, 12o.  pp.  56. 

4870.  Fee,  Antoine  Laurent  Apollinaire.  l5tudea 
philosophiques  sur  I'instinct  et  I'intelligence 
des  animaux.  ...  Strasbourg, aZso Paris,  1853. 
12o.  pp.  xij.,  208  +.    H. 

4877.  Fuclig,  Christian  Joseph.  Das  Seelen- 
leben der  Thiere,  insbesondere  der  Hanssauge- 
thiere,  im  Vergleich  mit  dem  Seelenleben  des 
Menschen.  Vortrage  ...  .  Erlangen,  1854. 
80.  pp.  104. 

4878.  Kemp,  Thomas  Lindley.  Indications 
of  Instinct.  . . .    London,  1854,  8o.  pp.  144.   B. 

4878».  Toussenel,  Alphonse.  L'esprit  des 
betes.  Le  monde  des  oiseaux.  Zoologie  pas- 
sionnelle.   3  parties.     Paris,  1855,  8o.    18 /r. 

4879.  Garratt,  G.  Marvels  and  Mysteries  of 
Instinct  or  Curiosities  of  Animal  Life.  3d  Ed. 
London,  (1856,  57,)  1862,  16o.  pp.  xii.,  433.    B. 

4880.  Atkinson,  J.  C.  Reason  and  Instinct. 
{Zoologist,  1859,  pp.  6313-17,  6429-41,  6485-91, 
6522-31.) 

4881.  Boyd,  Thomas.  Reason  and  Instinct. 
(^Zoologist,  1859,  pp.  6585-87.) 

4882.  Oerlacli,  A.  C.  Die  Seelenthatigkeit 
der  Thiere  an  sich  und  im  Vergleich  zu  denea 
der  Menschen.  . . .    Berlin,  1859,  8o.  pp.  44. 

From  the  Magazin  fur  Thierheilkunde. 

4883.  Hervieux,  L.  Systfeme  philosophique 
de  Leibnitz  sur  I'ame  des  animaux  ...  .  Paris, 
1859,  80.  pp.  12. 

4884.  Weinland,  (Christoph)  David  Friedr. 
Some  Principles  of  Animal  Psychology.  (Silli- 
man's  Amer.  Journ.  of  Science  for  May,  1859; 
2d  Ser.,  XXVIL  1-5.)    H. 

4885.  [Jones,  Leonard  Augustus].  Instinct. 
(Atlantic  Monthly  for  May,  I860;  V.  513-525.) 
H. 

4886.  Ware,  John.  The  Philosophy  of  Na- 
tural History.  . . .  Boston,  1860, 12o.  pp.  viii., 
448.    H. 

"  On  Instinct  and  Intelligence,  and  on  the  Mental 
Constitution  of  Animals,"  see  pp.  386-407. 

4887.  Bo-wen,  Francis.  On  Instinct.  (Pro- 
ceedings of  the  Amer.  Acad,  of  Arts  and  Sciences, 
Dec.  11,  I860;  V.  82-89.)    H. 

4887».  Flonrens,  (Marie  Jean)  Pierre.  De  la 
raison,  du  genie  et  de  la  folie  ...  .  Paris, 
1861  [1860],  180.  pp.  280. 

4888.  Friedricli,  Fr.  Das  Seelenleben  der 
Thiere.  (Die  Natur,  von  0.  Ule  u.  K.  Miiller, 
1861,  80,  Nr.  15,  17,  18,  20,  26.) 

4889.  Gleisberg,  Joh.  Paul.    Instinkt  und 

873 


4890 


APPENDIX  n.  — THE   SOULS  OF  BRUTES. 


4894 


freier  Wille  oder  das  Seelenleben  der  Thiere 
und  des  Menschen.  . .  •  Leipzig,  1861,  8°.  pp. 
vii,,  112. 

4890.  LiOckTVOod,  Lady  Jnlia,.  Instinct;  or, 
Reason  ?  .being  Tales  and  Anecdotes  of  Animal 
Biography  ...    .    London,  1861, 16o.  pp.  168. 

4891. The  same.  Second  Series.  ...  Lon- 
don, 1861, 160.  pp.  170. 

4892.  Scriptural  Probabilities  as  to  a  Re- 
surrection of  the  Brute  Creation.  London,  J. 
H.  Campbell. 

See  Morris's  Records  of  Animal  Sagacity,  p.  xviii., 
note. 

4893.  Morris,  Francis  Orpen.  Records  of  Ani- 
mal Sagacity  and  Character.  With  a  Preface 
on  the  Future  Existence  of  the  Animal  Crea- 
tion.   . . .    London,  1861, 18o.  pp.  304.    B. 


4894.  Rumball,  James  Quilter.  Instinct  and 
Reason;   or.  The  Intellectual  Difference  be- 
tween Man  and  Animals.   {Medical  Critic  and 
Psychol.  Journ.  for  Jan.  1862  ;  II.  12-37.)    H. 
See  No.  4868,  of  which  this  article  is  the  sequel. 


See,  further,  C.  F.  Hudson's  Debt  and  Grace,  p.  230, 
note,  who  refers  to  Duns  Scotus,  the  Chev.  Ramsay, 
John  Wesley  (Serm.  on  Rom.  viii.  19-22),  Adam 
Clarke  (Comm.  on  do.),  Tennyson  (In  Memoriam, 
liii.,  liv.),  T.  Parker  {Theism,  p.  187),  and  Agassiz 
{Nat.  Hist,  of  the  U.  S.  I.  64-66)  as  accepting  the 
doctrine  that  the  souls  of  brutes  are  immortal.  To 
these  the  name  of  Leibnitz  may  be  added.  See  Max 
Miiller's  Lectures  on  the  Science  of  Language,  pp. 
350,  351,  Amer.  edition. 


ADDITIONS  AND   CORRECTIONS. 


JVofo. 


■  The  numbers  here  prefixed  to  the  additional  titles  are  those  which  they  would  receive  if  inserted 
in  the  body  of  the  catalogue. 


1».  Bonedron,  P.  ...  Quid  senserit  de 
Natura  Animae  Tertullianus  ...  .  Nantes, 
1861,  80.  pp.  121. 

28a.  Ralegli,  fi-iV  Walter,  1562-1618.  A  Trea- 
tise of  the  Soul.  (Works,  VIII.  571-591,  Ox- 
ford, 1829,  80.)    H. 

First  published  in  this  edition. 

146.  Gerdil.  Note.  In  Gerdil's  Opere,  Roma, 
1806,  etc.  40  ( J5.),  Vol.  II.  and  III.,  will  be  found 
other  pieces  rela,ting  to  this  subject. 

258.  Francois  de  Neufcli&teaTi..  Note. 
This  title  does  not  belong  here.  The  poem  is 
founded  on  the  "Dialogus  inter  Corpus  et 
Animam."    See  No.  3279. 

287i  Debreyne.  Note.  A  Spanish  transla- 
tion, Valencia,  1849,  4o. 

307*.  Burnett,  C.  M.  The  Philosophy  of 
Spirits  in  relation  to  Matter :  shewing  the  real 
existence  of  two  very  distinct  Kinds  of  Entity 
which  unite  to  form  the  different  Bodies  that 
compose  the  Universe  ...  .  London,  1850, 8o. 
pp.  XX.,  312.    B.,  D. 

381.  Scliolten.  Note.  The  Dutch  original 
was  published  separately  with  the  title,  "  Over 
de  oorzaken  van  bet  hedendaagsche  material- 
isme,"  Amst.  1860,  8o,  pp.  iv.,  52,  and  gave  oc- 
casion to  '-Twee  brieven  over  het  material- 
isme.  Qedachten  bij  de  verhandelingen  ge- 
houden  in  het  Koninklijk  Nederlandsch  Insti- 
tuut,  door  J.  H.  Scholten  en  C.  W.  van  Op- 
zoomer,"  Amst.  1860,  8o.  pp.  iv.,  34. 

f&&^.  Bouillier,  Francisque.  Du  principe 
vital  et  de  I'ame  pensante,  ou  Examen  des 
diverses  doctrines  medicales  et  psychologiques 
Bur  les  rapports  de  l'S,me  et  de  la  vie  ...  . 
Paris,  1862, 8o.  pp.  xiv.,  431. 

An  important  work.    See  Journal  des  Savants  for 
May,  1862,  pp.  319,  320. 

3865.  Barrier,  .     Considerations   sur  la 

question  du  vitalisme  et  de  I'animisme,  k  pro- 
pos  du  livre  de  M.  le  professeur  Bouillier, 
intitule :  Du  principe  vital  et  de   I'ame  pen- 
eante  ...    .    Lyon,  1862,  8o.  pp.  16. 
874 


386}.  Dor1>eck,  D.    De  uiterste  grenzen  van 
het  moderne  materialisme.  Amsterdam,  1862, 
8°.  pp.  84. 
386k.   Sclineider,  H.  G.    Ueber  das  Dasein 
der  Seele.    Eiue  Streitschrift  gegen  den  Ma- 
terialismus.    Magdeburg,  1862,  8o.  pp.  38. 
462a.  Rudlotr,  Maj.  Gen.  Karl  Gustav  von. 
Einige  Bemerkungen  zur  Frage  iiber  Tradu- 
cianismus.oder  Creatianismus.    (Theol.  Stud, 
u.  Krit.,  1862,  pp.  588-594.)    H. 
462'>.   Struve,  Heinrich  von.     Zur  Entste- 
hung  der  Seele.    Eine  psychologische  Unter- 
suchung.    Tubingen,  1862,  8o.  pp.  xi.,  134. 
515».  Pataki,   Franz.     Metempsychosis,  seu 
Animarum    in    alia    Corpora  Transmigratio. 
Claudiopoli,  1729, 12o. 
In  elegiac  verse. 
540^  Sirenia ;  or  Recollections  of  a  Past  Ex- 
istence.   London,  1862,  sm.  8o.  pp.  400. 

A  romance  founded  on  the  doctrines  of  pre-exist- 

ence  and  transmigration,  which  the  author  appears 

seriously  to  believe.    Highly  praised  in  the  Saturday 

Review  for  April  5,  1862. 

547a.  Trinlus, Job. Anton.    ...    Freydenker- 

Lexicon  ...     .    Nebst  einem  Bey-  und  Nach- 

trage  zu  des   seligen   Herrn  Johann  Albert 

Fabricius   Syllabo   Scriptorum,    pro  Veritate 

Religionis  Christianae.   Leipzig  und  Bernburg, 

1759,  80.  pp.  (8),  876. 

The  Supplement  to  Fabricius  occupies  pp.  593-872. 
607*.    Polo,  Antonio.     Abbreviatio   Veritatis 
Animae  rationalis,  VII  Libris  explicata.     Ve- 
netiis,  1588,  4o. 

"  Ulji  multae  ventilantur  controversiae  de  origine 
animae,  ejusque  immortalitate,  et  similes."  — iforAo/. 

648.  Rocclii  {Lat.  Roccus),  Ant.  Note. 
See  Morhof,  Polyhistor,  II.  105,  106. 

649.  H.,  T.  Note.  "T.  H."  stands  for  Thomas 
Hooker.  Henry  Stevens's  Historical  Nuggets 
makes  the  date  of  this  pamphlet  1646,  and  the 
number  of  pages  21. 

824.  Reimarus.  Note.  An  English  transla- 
tion, "  The  Principal  Truths  of  Natural  Reli- 
gion," etc.    London,  1766,  8°. 


ADDITIONS  AND  CORRECTIONS. 


1037*.  Scliiclcsal  (TJeber  das)  und  die  Bestim- 
mung  der  Geister.  I"  Band.  Fernando  oder 
iiber  die  Uusterblichkeit  der  Seele.  Wiesbaden, 
1819i  80.  1  th. 

i231».  Goy,  P.  Les  phases  de  la  destin^e  hu- 
maine,  d'apres  les  sciences  physiques.  (iVbtt- 
velle  Revue  de.  TIdol.,  I.  112-130,  Strasbourg, 
1857,80.)    H. 

1246*.  Bartsch,  J.  Schiller's  Glaube  an  die 
Unsterblichkeit  der  Seele.  ...  Berlin,  1860, 
8o.  pp.  iii.,  16. 

1253i.  KaeuiTer,  Joh..  Ernst  Rud.  Drei 
Fragen  an  den  gestirnten  Himmel :  Wo  sind 
wir?  Wer  sind  wir?  und  Werden  wir  sein? 
Eine  Vorlesung.  6e  Aufl.  Dresden,  1861,  8o, 
pp.  31. 

A  Danish  translation,  Kjobeuhavn,  1861,  8°. 

1253 J.  Renaud,  Hippolyte.  Destinee  de  I'hom- 
me  dans  les  deux  mondes  ...  .  Metz,  also 
Paris,  1862,  12o.  pp.  306. 

1253k.  Conrot,  A.  G.  Songes,  propb^ties,  pres- 
sentiments  expliques,  immortalite  de  I'ame 
demontree  ...    .     Sedan,  1862,  8°.  pp.  26. 

12o8J.  Simonin,  Ernst.  L'immortalit6  de 
I'ame,  monologue  61egiaque.  Paris,  1862,  8°. 
pp.  21. 

1299.  liiiken,  Heinr.    Die  Traditionen,  etc. 

A  French  translation,  2  vol.  Tournai,  aUo  Paris, 
1862,  80. 

1300.  Dolllnger.  NoU.  Valuable.  An  Eng- 
lish translation  by  N.  Darnell,  entitled  "  The 
Gentile  and  the  Jew  in  the  Courts  of  the  Tem- 
ple of  Christ,"  etc.,  2  vol.  London,  1862,  8°. 
H. 

1339».  Nork,  Friedrich  or  Felix,  originally 
Selig  Korn.  Die  Sitten  und  Gebrauche  der 
Deutschen  und  ihrer  Nachbarvolker,  mit  Be- 
zugnahme  auf  die  . . .  Mythen  und  Volks- 
sagen.  Stuttgart,  1849,  16o,  pp.  viii.,  1188. 
H. 

Forming  Bd.  XII.  of  J.  Scheible's  Kloster.  On 
funeral  rites,  and  on  the  opiuions  concerning  the 
state  of  the  soul  after  death,  see  pp.  208-485. 

1492.      Bartfielemy     Saint  -  Hllaire, 

Jules.  Le  Bouddha  et  sa  religion  ...  3«  ed., 
revue  et  augmentee  d'une  note  sur  le  Nirvana. 
Paris,  1862, 18°.  pp.  11.,  445. 

1495'».  Recent  Researches  on  Buddhism. 
(Edinburgh  Rev.  for  April,  1862 :  CXV.  379- 
408.) 

1495*.  Desclxamps,  A.,  the  AbM.  De  la  dis- 
cipline bouddhique  ses  developpements  et  ses 
legendes  Etudes  nouvelles  pour  servir  aux 
travaux  de  I'apolog^tique  chr6tienne.  . . . 
Paris,  1862,  8°.  pp.  39. 

1495J.  Alexis  {or  AlevisT),  James  de.  Bud- 
dhism ;  its  Origin,  History,  and  Doctrines ;  its 
Scriptures  and  their  Language ;  the  Pali.  Lon- 
don, 1862,  8o.  6s. 

The  Publishers'  Circular  gives  the  author's  name 
once  as  Alexis,  and  once  as  Alevis. 

1559«.  Dronke,  Gustav.  Die  religiosen  und 
sittlichen  Vorstellungen  des  Aeschylus  und 
Sophokles.  (Fleckeisen's  Jahrb.  f.  class.  Phi- 
lol.,  Supplementband,  IV.  3-116,  Leipz.  1861, 
8°.)    H. 

On  the  belief  of  Sophocles  in  immortality,  see  pp. 

16160.  Drosilin, .    Narratio  eorum,  quae 

Plato  de  Animi  human!  Vita  ac  Statu  ante 
Ortum  et  post  Mortem  Corporis  in  Mythis 
quibusdam  docuit.    Coslin,  1861,  4o.  pp.  22. 

1646b  Pastore,  Raffaello.  La  filosofia  di 
Tito  Lucretio  Caro,  e  confutazione  del  suo 
deismo  e  materialismo,  col  poema  di  Antonio 
Paleario  dell'  immortality  degli  animi.  2  vol. 
Venezia,  1776,  8°. 


1938*.  Joel.  Note.  This  essay  of  Joel's  was  also 
published  separately,  Breslau,  1862,  8o.  pp. 
vi.,  105. 
1992a  Ws.  Petermann, (Julius)  Heinr.  Reisen 
im  Orient.  ...  2  Bde.  Berlin,  1860-61,  8o. 
7  th. 

Contains  new  information  concerning  the  religions 
opinions  of  the  Samaritans,  Druzes,  and  Mendaltes 
or  Mandseans. 

2059.  Stephens,  J.,  D.D.    A  Gold  Chain,  etc. 
A  French  translation,  with  preface  and  notes  by 
G.  Goguel,  Toulouse,  1862,  IS",  pp.  100. 

2108».  Szentivany,  Martin.  Ratio  Status 
futurae  Vitae  ...  .  Tyrnaviae,  1699,  4o,  pp. 
411. 

2135».  Partinger,  Franz.    Ratio  Status  Ani- 
mae  immortalis  ...    .    4  pt.    Tyrnaviae,  1715, 
8o.  —  2d  ed.,  Pedepont.  1755,  8o.  pp.  883  +. 
Compare  No.  2155,  which  is  perhaps  the  same  work. 

2183*.  Kliabes,  Anton.  Memoriale  .ffiterni- 
tatis,  id  est,  Meditationes  Novissimorum  Ho- 

'  minis.    Viennse,  1759,  8o. 

2201a.  Oetinger,  Friedrich  Christoph.  Beur- 
theilung  der  wichtigen  Lehre  von  dem  Zu- 
stande  nach  dem  Tode,  und  dem  damit  ver- 
bundenen  Lehren  Swedenborg's  ...  .  1771. 
80. 

2363i.  Dubois,  B.  De  la  doctrine  des  choses 
dernieres  dans  le  Nouveau  Testament.  (Nou- 
velle  Revue  de  Thiol.,  IX.  222-244,  Strasb.  1862, 
80.)    H. 

2363J.  Pergmayr,  Joseph.  Les  verites  eter- 
nelles,  meditations  sur  les  fins  dernieres  ...  . 
Ouvrage  traduit  de  I'allemand.  Tournai,  1862, 
180.  pp.  316. 

2363k.  Ange,  Lazare.  Constitution  philoso- 
phique  de  I'immortalite  de  I'homme,*  fondee 
sur  I'hierologie  chretienne,  en  opposition  k 
I'ouvrage  de  M.  Enfantin  intitule:  La  vie 
eternelle  ...    .    Paris,  1862, 8o.    li/r. 

2389a.  Caramuel  y  L.obko-witz,  Juan. 
Thanatosophia,  nempe  Mortis  Museum;  in  quo 
demonstratur  esse  tota  Vita  . . .  Vanitas  Vani- 
tatum,  ...  esse  Mors  Limen  verae  Felicitatis. 
. . .    Bruxellis,  1637,  4°.  pp.  138. 

2391a  Valvasor,  Joh.  Weichard.  Theatrum 
Mortis  humanae  tripartitum,  continens :  Sal- 
tum  Mortis,  varia  Genera  Mortis  et  Poenaa 
Damnatorum.  Laybach  [or  Sulzbach,  Zedler], 
1682,  40. 

"Ouvrage  singulier,  contenant  ft  chaque  page  une 
gravure,  expliqude  en  vers  latins  et  allemands."  — 
Bibl.  Hulthemiana,  n.  1327. 

2450b.  [Zscliokke,  (Joh.)  Heinr.  (David)]. 
Meditations  on  Death  and  Eternity.  Trans- 
lated from  the  German  [of  Zschokke's  Stunden 
der  Andacht]  by  Frederica  Rowan.  London, 
1862, 80.  pp.  382. 

The  selections  are  said  to  have  been  made  by  Queen 
Victoria. 

2461«.  Grande  (La)  danse  macabre  des  hommes 
et  des  femmes,  suivie  du  diet  des  trois  mors  et 
des  trois  vifz,  du  debat  du  corps  et  de  I'ame, 
de  la  complaincte  de  I'ame  dampnee  et  de  I'en- 
seignement  proffitable  a  toutes  gens  pour  bien 
vivre  et  pour  bien  mourir.  Orne  de  56  gra- 
vures  sur  bois,  la  plupart  k  mi-page.  Lille, 
1862,  sm.  40.  pp.  72. 

2471a.  Devai  Biro,  Mathias.  Disputatio  de 
Statu  in  quo  sint  Beatorum  Animae  post  banc 
Vitam,  ante  ultimi  Judicii  Diem.  . . .  Basiliis, 
1530,  40. 

2761a.  Vranx,  (Cornells)  Columban.  Den 
troost  der  zielen  in't  Vaghevier,  dat  is,  maniere 
om  heur  daer  wt  te  helpen.  Gend,  1572, 12o. 
—  Ibid.  1577, 1651,  12o;  Antwerp,  1664, 12o,  pp. 
375. 

2796a.    Vranz,    (Cornells)    Columban.      Den 
sleutel  des  Kernels,  dat  is,  een  boecxken  van 
875 


ADDITIONS  AND  CORRECTIONS. 


de  biechte,  aflaet,  ende  Vaghevier.  Gend, 
1610, 120.  pp.  262. 

2854".  Augfer,  Denys.  L'exercice  de  la  cha- 
rity chiestienne,  ou  les  motifs  de  pitie  qu'on 
doit  avoir  pour  les  ames  du  purgatoire  avec 
les  moyens  de  travailler  h  leur  delivrance.  . . . 
2  torn.    Rennes  and  La  Fieche,  1661-62,  i". 

2857».  [Tliimtoleby,  under  the  pseudonym  of 
Asliby,  Richard].  A  Treatise  on  Purgatory. 
Loudon,  1663,  So.    BL. 

2859'>.  Stankovits,  John.  Purgatorium  Lu- 
theranorum  et  Calvinistarum.    Laureti,  1670, 

So. 

2889'>.  Bmno,  Domenico.  II  purgatorio  aperto 
e  chiuso.  ...    i  parti.    Napoli,  1750, 12o. 

For  the  contents,  see  Backer,  Bihl.  dea  Ecrivains 
de  la  Comp.  de  Jesua,  VI.  65. 

2928^.  Q,ueloz,  B.    Manuel  de  prieres  et  de 

pratiques  en  faveur  des  ames  du  purgatoire. 

Tournai,  1861,  32o.  pp.  222. 
3132e.  Smltli,  J.  T.    The  First  Resurrection 

and  the  Millennium  in  Revelation  xx :  1-6. 

(Christian  Rev.  for  July,  1862;  XXVII.  445- 

470.)    BA. 
3200i>.  Tabula  Processum  seu  Ordinem  ultimi 

Judicii  exhibens,  cum  XI  fig.  Joh.  Peil:  ac- 

cedit  Cantio  Germanica  quae  eamdem  totam 

continet.    Cliviae,  1625,  4o. 
3401».  Staringb,  J.  O.  Vierleerredenenover 

den  rijken   man  en  Lazarus.     Zwolle,  I860, 

80.  pp.  iv.,  116. 

3494».  Santivale,  Giacomo  or  Jacopo.  II  pa- 
radiso  aperto  al  Cristiano,  affinche  voglia  en- 
trarvi :  ovvero  meditazioni  sulla  grandezza  e 
preziositk  de'  beni  del  paradise  estratte  da 


varj  atitori  della  Compania  di  Gesil  ...    .    Ve- 

nezia,  1728, 12o. 
3498*.  "Vaca,  Gregorio.    II  paradiso  aperto  al 

Cristiano  perche  v'entri,  ovvero  considerazioni 

de'  beni  del  paradiso  proposte,  e  distribuite  per 

tutti  i  giorni  della  settimana.    Palermo,  1741, 

120.  pp.  100. 
3557*.  Martin,  Arthur.     Le  del,  sentencea 

Paris,  1843,  32o. 

3597^  Boulllant, .    Le  bonheur  eternel 

...     .     Lyon,  1862,  32o.  pp.  31. 
3597*'.  Klllen,   J.   M.      Our    Companions    in 
Glory;  or,   Society  in  Heaven  contemplated. 
Edinburgh,  1862,  sm.  8".  pp.  372. 
3597^.  lilfe  in  Heaven.    Edinburgh,  also  Lon- 
don, 1862  ?  So.  3s.  M. 

Advertised  in  the  Athenceum  for  Oct.  25,  1862,  as 
"to  be  published  shortly."    It  is  stated  that  the  two 
works  entitled  "Heaven  our  Home"  and  "Meet  for 
Heaven,"  by  the  same  author,  have  already  attained 
the  large  sale  of  68,000  copies. 
3672a.  Kate,  J.J.  L.  ten.  Wij  zullen  elkander 
wederzien.    Woorden  des  levens  bij  den  dood 
onzer  dierbaren.    Amsterdam,  1861,  8°.   pp. 
viii.,  192. 
3677».  Sleripepoll,  Antonia  Maria.    Cursua 
theologici   Pars  prima,  de  Visione  Dei.  Panor- 
mi,  1700,120. 

3828.  [Klein-Nlcolai,  Georg].  Der  vergeb- 
liche  Streit,  etc. 

This  title  belongs  after  No.  3836.  The  date  1707, 
which  I  took  from  Georgi's  Europ.  Biicher- Lexicon, 
is  probably  a  misprint  for  1709. 

3994*.  Oetinger,  Friedrich  Christoph.  Unter- 
suchung  der  Preisfrage  von  der  Siinde  wider 
den  heiligen  Geist  ...  .  Frankfurt  und  Leip- 
zig, 1771,  80. 


FUETHER  ADDITIONS. 

(not  KEFERRED  to  IN  THE  INDEXES.) 


Dugnet,  Charles.  Pythagore,  ou  Precis  de 
pliilosophie  ancienne  et  moderne  dans  ses  rap- 
ports avec  les  metamorphoses  de  la  nature  ou 
la  metempsycose.     Paris,  1841,  So.  (7?  sh.) 

Fiorentino,  Salomone,  1742-1815.  La  spi- 
ritualitk  e  Timmortalitk  dell'  anima.  (In  his 
Poesie,  nuova  ed.,  Firenze,  1823,  18o,  II.  7-58.) 
B. 

Also  in  the  Raccolta  di  poemetti  did<iscaUci,'}ilL\\a.no, 
1821.  etc.  160,  II.  269-322.     B. 

Sclilager,  Eduard.  Die  Unsterblichkeits- 
lehre.  Geschichtlich  und  kritisch  betrachtet 
und  aufgelos't  ...  .  Boston,  1853,  16o,  pp. 
48.    B. 

Titali,  Francesco.  Le  mois  des  fimes  du  pur- 
gatoire ...  .  Traduit  de  I'italien  par  M. 
I'abbe  de  Valette.  Nouvelle  ed.  Paris,  (. . .) 
1862,  ISo.  pp.  216,  with  an  engraving. 

Cloquet, ,  the  AbhL    Le  mois  liberateur 

des  ames  du  purgatoire,  contenant  pour  chaque 
jour  (le  novembre  ou  de  tout  autre  mois  :  texte 
de  I'Ecriture,  lectures  interessantes  sur  le 
purgatoire,  trait  historique  on  revele,  priere, 
pratique  et  aspiration  indulgenciSe  ...  . 
Bourges,  Lyon,  etc.  1862,  32o.  pp.  217. 

876 


Tbompson,  Augustus  C.  Lyra  Coelestls. 
Hymns  on  Heaven.  Selected  by  A.  C.  Thomp- 
son, D.D Boston,  1863, 12o.  pp.  382. 

Colenso,  John  William,  Bp.  of  Natal.  St. 
Paul's  Epistle  to  the  Romans,  newly  translated 
and  explained  from  a  Missionary  Point  of  Yiew. 
, . .  Cambridge  [Eng.].  1861,  sm.  So.  pp.  310.— 
Also  New  York,  1863, 12o.  pp.  261.   H. 

Opposes  the  doctrine  of  endless  punishment.    See 
particularly  the  note  on  Eom.  viii.  21. 

Forgiveness  after  Death  :  Does  the  Bible  or 
the  Church  of  England  affirm  it  to  be  Impos- 
sible? A  Review  of  the  Alleged  Proofs  of  the 
Hopelessness  of  the  Future  State.  By  a 
Clergyman.  London,  1862,  So  Is. 
"An  admirable  tTSiCt."— National  Review. 

External  Punishment.  (National  Review  for 
Jan.  1863 ;  XVI.  88-116.)    H. 

Parsons,  William  L.  The  Doctrine  of  the 
Annihilation  of  the  Wicked.  (Biblioth.  Sacra 
for  Jan.  1863;  XX.  lSl-217.)    H. 

Rendu,  Victor.  L'intellia:ence  des  betes  ...  . 
Paris,  1862.  IS",  pp.  iv.,  31S.    H. 


INDEX 


AUTHORS,  PSEUDONYMES,  AND  ANONYMOUS  WORKS. 


Note.    In  the  alphabetical  arrangement,  the  German  rowels  il,  a,  U,  are  treated  as  if  written  ae,  oe,  ue. 

Anonymous  works  are  referred  to  under  the  first  word  of  their  title  not  an  article  or  preposition.    If  thii 
is  not  a  substantive,  an  additional  reference  is  usually  made  under  the  first  substantive  in  the  title. 

The  numbers  in  the  "Additions  and  Corrections"  are  followed  by  '{Add.)'. 


A.,  D.  J.  K.  H.,  945. 
Aaron  Abijah,  R.,  541. 
Aaron  Samuel,  R.,  1951. 
Abaelardus  (Fr.  Abailard  or Ab6- 

lard),  Petrus,  2020,  n. 
Abarbanel,     Isaac,     R.       See 

Isaac. 
Abba  Ben  Solomon  Bunzlau  or 

Bumsla,  R..  1950. 
Abbot,  Asahel,  1787. 
Abbott,  A.  R.,  4387,  4460. 
Abel,  J.  F.  von,  934,  1057. 
Abelard,  or  Abailard.   See  Abse- 

lardus. 
Abel-Remusat,  J.  P.     See  Re- 

musat. 
Abernethy,  John,  256. 
Abhandlung        (Philosophisch- 

theologische),  2214. 
Abhandlunq   vom    Schlafe   der 

Seelen,  2615. 
Ahhandluvg  von  dem  Schlafe  der 

Seele,  2620». 
Abhandlungen  (Drei),  3983. 
Ahhkath  Rokhel,  1940. 
Abicht,  J.  G.,  768. 
Abiezer,  pseudon.,  4030-32. 
Abraham  Bar  Chasdai  or  Ghisdai 

(Lat.  Abraham   Levita),  R., 

1881,  n.,  1936,  n. 
Abraham  Ecchellensis,  1969,  n. 
Abravanel,     Isaac,     R.       See 

Abfi-Beicr  . . .  Ibn  BSja.  See  Ibn 

Baja. 
Aba-Bekr    (or    AbG-Ja'far)  . . . 

Ibn  Tofail.    See  Ibn  Tofaiil. 
Abfi-Hamid  . . .  al-Ghazal£.    jSfee 

Ghazall. 
Abft'l-faraj.    .Sec  Gregorius  Ab- 

ulpharagius. 
Abii'l  Path  Mohammed  . . .  esh- 

Sharastant.     See  SharastSnt. 
Abft'l  Fazl,  or  Fadhl,  1437*. 
AbH-Nasr    Mohammed    ...    al- 

Farabt.    See  Farabt. 
Account  (A  Summary),  791. 
Account  (Some)  of  the  Jewish 

Doctrine,  1890. 


Achander,  And.,  805. 
Ackermann,  Constantin,    2281, 

2699. 
Ackermann,  J.  K.  H,,  945. 
Ackermann,  Joseph,  2920. 
Ackley,  Alvan,  3752, 
Acosta,  or  da  Costa,  Uriel  (ori- 

ginally  Gabriel),  1952-53. 
Adams,  J.  G.,  4488. 
Adams,     Nehemiah,      4431-34, 

4439-40:  cf.  4478. 
Adams,  William,  D.D.,  3586. 
Addington,  Stephen,  1742. 
Addison,   Joseph,  726,  893,  n., 

3426. 
Addison,  William,  265. 
Address  (An)  to  Candid  and  Se- 
rious Men,  4083-85. 
Adelos,  pseiidon.,  4044. 
Adeodatus,  Andre,  2764. 
Adler,  A.  P.,  3116. 
Adorno,  or  Adorna,  Saint  Catta- 

rina  (Fieschi).     &eCattarina. 
Adventures  of  Elder  Triptolemus 

Tub,  3755. 
Advice  from  a  Catholick,  2870. 
Aebli,  J.  P.,  1118. 
Aef,  Peter,  3364. 
^gidius  Romanus.    See  Colum- 

na. 
^lurius,  Georg,  3434. 
^neas  Gazseus,  564, 1669«. 
^pinus,  F.  A.,  3891. 
^pinus,  Joannes,  2744. 
^schines,  Socraticus,  1569,  n. 
^schylus,  1558-59,  1718. 
Afzelius,  P.  W.,  1147. 
Agama,  1430. 

Agassiz,  L.  (J.  R.),  4894,  n. 
Agricola,  Franciscus,  2650. 
Ahlander,  J.  A.,  1605. 
Ahlwardt,  Pet.,  769. 
Aikin,  S.  C,  4200. 
Ainslie,  Robert,  1112». 
AJcamam.    See  Agama. 
Alamin,  F.  F.  de,  3490». 
Alan,  Allen,  or  Allyn  {Lat.  Ala- 

nus),  William,  Card,  and -46p., 

2758;  cf.  2766-68? 

.    56 


Albericus,  Cassinensis,the  y<mng- 
er,  3276. 

Alberius  {Fr.  Aubery),  Clau- 
dius.   Sejt  Aubery. 

Albert  de  St.  Jacques  {origin- 
ally Christophe  Mercier), 
2862». 

Alberti,  Michael,  4743 

Albertus  Magnus,  Bp.,  17,  18, 
2027«. 

Albinus,  Flaccus.  See  Alcui- 
nus. 

Albinus,  J.  G.,  3211. 

Albinus  {Dan.  Hvid),  Nic.  See 
Hvid. 

Albo,  Joseph.    See  Joseph. 

Albrecht,  Georg,  2390, 2969,3207,. 
3441,  3707. 

Albrecht,  W.  J.,  3066». 

Alcherus,  Cisterciensis,  14. 

Alcoran.    See  Mohammed. 

Alcuinus,  or  F.  Albinus,  12. 

Alcune  riflessioni,  633. 

Aldenhoven,  1722. 

Alderete,  Bernardo  de,  3675. 

Alembert,  Jean  Le  Rond  dV 
4060. 

Alefeld,  J.  L.,  786. 

Ales  or  Hales,  Alexander  de.  See 
Alexander. 

Ales  {Fr.  L'Oiseau),  Petrus, 
2044. 

Alethophilus,  pseudon.,  762. 

Aletophilus,  Hieronymus,  pseu- 
don., 119. 

Alevis  {or  Alexis?),  James  de. 
See  Alexis. 

Alexander  Aphrodisiensis,  1668. 

Alexander,  Archibald,  4380. 

Alexander  de  Ales  or  Hales, 
2023». 

Alexander,  John.  3041;  cf.  2198. 

Alexander,  William,  Earl  of 
Stirling,  3200. 

Alexis  {or  Alevis?),  James  de, 
1495)  (Add.). 

Alexius.  H.  J.,  1148. 

Al-Farabl.    See  Farabt. 

Alfonsus.    See  Alphonsus, 

877 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Alford,  Joseph,  4502. 
Al-Gazait,  Algazzali,  or  Algazel. 

Ste,  Ghazalt. 
Alger,  W.  R.,  508,  1351,  1365, 

1403,  14S8,  1733*,  1793,  1916, 

2316,  2448,  3121.  • 
Alison,  W.  P.,  4835. 
Alkuna,  1332. 
Allacci  {Lat.  AUatitis),  Leone, 

2711. 
Allan  Kardec.    See  Kardec, 
Alle Menneskers  ...  Opreisning, 

4382". 
Allen,  James,  4538. 
Allen,  John,  1900. 
Allen,  or  Allyn,  William,  Card. 

and  Abp.    See  Alan. 
Allen,  William,  D.D.,  4188-89. 
AUent,  B.,  pseudon.    See   Bal- 

land. 
Aller,  J.  van,  2227. 
Alley,  Jerome,  1284. 
Allgaren,  T.  S.,  1817. 
AlkiemeinfassUche  ThierseeUn- 

Jcunde,  4872. 
Allibone,  S.  A.,  2395,  n. 
Allin,  Thomas,  1062. 
Almqvist,  B.  J.,  1817. 
Alphen,  Hieronymiis  van.  4004. 
Alphonsus,  or  Alfonsus,  Petrus, 

Burgensis,  594. 
Alstrin,  Erik,  2540,  4748. 
Alte  und  neue  Zeugnisse,  2S)2A. 
Altenburg,  1536-37. 
Althaus,  Aug.,  2338. 
Alvarez,  Balthasar,  621,  n. 
Alvarez,  Luis,  3348b. 
Alvernus,  Guilielmus.     SeeGui- 

lielmus. 
Amandus,  Saint.     See  Snso. 
Amandus  Verus,  pseudon.,  666. 
Ambrosch,  J.  J.  A.,  1731. 
Ambrose,  Isaac,  2080, 
Ambrosius,  Saint,  Abp.  of  Mi- 
lan, 2381,  2946,  3183,  n. 
Ame  (De  1')  des  bestes,  4724. 
Ame  (L').  Bntretiens,  1140. 
Ame  (L'),.  ou  le  susteme,  etc., 

177. 
Amelincourt,  M.  de,pretre,pseitn 

don.,  4505. 
Amerbach,  or  Amerpach,  Vitus, 

23. 
Ames,  William,  2825. 
Amillet  de  Sagrie,  P.  H.,  1053. 
Amiot,  or  Amyot,  J.  M.,  1504. 
Amiraut.    See  Amyraut. 
Ammon,  C.  F.  von,  1752,  2218, 

4066. 
Amner,  Richard,  2223. 
Amory,  Thomas   ["John  Bun- 

cle,  Esq."],  863. 
Amory,  Jiev.  Thomas,  849,  3236. 
Amusement philosophique,  4754. 
Amyot.    See  Amiot. 
Amyraut     (Lat.     Amyraldus), 

Moyse,  2485. 
Analyse  de  V Apocalypse,  2528. 
Analyse    sur  VcLme    des    betes, 

4791. 
Analysis  of  Man,  2342. 
Anaximenes,  1546-47. 
Andala,  Ruardus,  444,  730. 
Andeol,  2828. 

Andrea  di  S.  Tommaso  {former- 
ly Levaretti),  2824. 
Andreaa,  Sam.,'  464S». 
Andreas,  Tobias,  41,  42. 
Andreas,  Antonius.  2021,  n. 
Andreasi,  Marsilio,  4497. 
Andrews,  Elisha,  4090,  4098. 
Andrews,  L.  F.  W.,  4254. 
878 


Andries,  Judocus,  2829-30, 2832. 

Angeli,  Giuseppe,  SOSO^. 

Angels'  Lament  (The),  3754. 

Angelus  Silesius,  i oh.., psevdon., 
2097%  n. 

Anglus  ex  Albiis,  Thomas.  See 
White. 

Anima  (Celebres  Opiniones  de), 
1671. 

Anima  Brutorum,  4761. 

Anima  triumphans,  666. 

Animadversiones  in  Nodum, 
4543. 

Animal  Instincts,  4873. 

Animaux  (Les)  plus  que  ma- 
chine, 4767. 

Animi  Immortalitate  (De),  821. 

Anmerkungen  (Kurze),  72. 

Anmerkungen  (Vernunft-  und 
schriftmassige),  2624. 

Anmerkungen  und  Zweifel,202. 

Annam  Bhatta,  1425. 

Annett,  Peter,  3141-44,  cf.  3146- 
47. 

Anonymi  cvjusdam  seria  Dis- 
quisitio,  2505-06. 

Anonymi  Dilucidationes,  448. 

Anquetil  du  Perron,  A.  H.,1366- 
68,  1392, 1410';cf.  1375,  n. 

Ansaldi,  C.  I.,  1741,  3519,  3611- 
12. 

Ansellus,  Scholasticus,  2646. 

Anselmus,  Abp.,  2020,  n. 

Answer  to  an  Anonymous  Let- 
ter, 4094. 

Anthropos,  pseudon.,  4371. 

A  nthroposophia  Theomagica,  40. 

A  nti-Annihilationist,  4315. 

Antidote{A.n)  against  Infidelity, 
74. 

AntimatMalisme  (L'),  167. 

Anti-Phddon,  904. 

Antoine  de  Saiut-Gervais,  A., 
4812. 

Anton,  C.  G.,  996. 

Antoniana,  Margarita,  an  imag- 
inary authoress,  manufac- 
tured out  of  the  title  of  a  book, 
591. 

Antonio  da  Natividade,  2823. 

Apeleutherus,  1034. 

Aphorismen,  930. 

Apocatastasis  (The),  4671. 

Apollinaris,  2639. 

Apologie  des  bestes,  4752. 

Apologie  (An)  of  Infants,  4524. 

Apostolical  Constitutions,  2942*. 

Apostolius,  Michael,  2029a. 

Apparebit  repentinus  dies,  3183. 

Appendix  to  the  First  Part  of 
the  Enquiry,  etc.,  127. 

Aquarius,  pseudon.,  4848. 

Aquinas,  or  de  Aquino,  Thomas, 
Saint.    See  Thomas. 

Arcudius,  Petrus,  2818,  2826. 

Ardai  Viraf,  13S8;  cf.  1403b,  n. 

Argens,  J.  B.  Boyer,  Marquis  d', 
79K 

Argument  concerning  the  Hu- 
man Souls  seperate  [sic]  Sub- 
sistance,  68. 

Argument  (An)  proving,  etc., 
2395. 

Arguments  and  Replies,  80. 

Arguments,  Natural,  etc.,  989. 

Ariadne,  1081. 

Aristoteles,  1617-45;  cf.  15,  n., 
621,  624,  632,  698, 1301*,  1571, 
1571».  1608,  1668,  n.,  1675b,  n., 
1703, 1706,  n.,  1723%  n.,  1936. 

Ariza,  Juan  de,  3755"'. 

Arnauld,  Antoine,  4606. 


Arnold,  Gottfried,  2525,  n. 

Arnold,  J.  M.,  1987. 

Arnoldi    de  Usingen,  BarthoL 

See  Usingen. 
Arnoulx,  Francois,  3322'>. 
Arnschwanger,  J.  C,  3214. 
Aron  Afia.     See  Aaron  Abijah. 
Ars  bene  vivendi  et  moriendi, 

3295-97,  2461c  {Add.). 
Ars  moriendi,  2381b. 
Artobe,  J.  C.     See  Artopoeus. 
Artopoeus  {Germ.  Becker),  J.  C, 

472,  2103,  2505-06. 
Arvernus,  Guilielmus.   See  Gui- 
lielmus. 
Asgill,  John,  2395-97,  2402;  c£ 

2995. 
Ashby,  Richard,  pseudon.,  2857* 

{Add.). 
Aspland,  Robert,  4632. 
Assemani,  G.  S.,  2462». 
Assembly  of  Divines.   (See  West- 
minster. 
Aesheton,  William,  712. 
Astruc,  Jean,  825. 
Athenagoras,  2937-38. 
Athanasia,  oder  Griinde,  1058. 
Athfina,sm8,Byzantinus,  1639. 
Athanasius,  Pseudo-,  3690*. 
Atkins,  W.  B.,  3127. 
Atkinson,  H.  G.,  309. 
Atkinson,  J.  C,  4880. 
Attempt    (An)    to    exhibit    the 

Meaning,  4563. 
Auberius,  Claudius.     See   Au- 

bery. 
Auborlen,  C.  A.,  2363«. 
Aubert  de  la  Chesnaye  des  Boia. 

F.  A.,  4755,  4757. 
Aubert,  Frangois,  4772. 
Aubert,  Marius,  the  Abbi,  1157. 
Aubery  {Lat.  Alberius  or  Aube- 
rius), Claude,  602,  2953. 
Aubry,  J.  B.,  232,  4789. 
Aucapitaine,     Henri,      Baron, 

1992b. 
Audebert,  Etienne,  2828». 
Auferstehung  (Die)  der  Todten, 

3054. 
Auferstehung  CDie)Jesu  Christi, 

3148. 
Auferstehung    (Die)    und    das 

Weltgericht,  3085. 
A  uferstehungsgeschichte     (Die), 

3153,  3155. 
A  uferdehungsgeschichte  (Ueber 

die),  3152. 
Auge,      Lazare,      1246,      2363k 

(Add.). 
Auger,  Denys,  2854»  {Add.). 
Aiiqustiniana    .  .  .     Doctrina, 

4542. 
Augustinus,  Aurelius,  Saint  and. 
Bp.,  14,  n.,  389,  390,  562,  563, 
2014, 31 83,  n.,  4515 ;  cf  66, 2008, 
2089,  2865,   2926,  4531,  4539, 
4542; 
Aumeur,  4791. 
Aura,  pseudon.,  4449. 
Aurellio  {Lat.  Aurelius),  G.  B., 

2952. 
Aureolus  {Fr.  Auriol  or  Oriol), 

Petrus,  2021,  n. 
Aussichten  in  die  nahe  Ewigkeit, 

3050. 
Austin,  J.  M.,  4316,  4358,  4363. 
Autenrieth,  J.  H.  F.  von,  278, 

1054. 
Author  (To  the)  of  a  Letter,  4020. 
Autun,   Honore  d'.     Sre    Hono- 

rius,  Augustodunensis. 
Avempace.     See  Ibn  B&ja. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Avendaiio,  Sebastiano  de,  2846. 
Averroes(^ra6.  Ibn  Roshd),  15; 

cf.  16,  18,  n.,  1917b,  n.,  1969, 

1985»>. 
Avesta,  1301, 1366-84. 
Avicebron.     See    Solomon   Ibn 

Qebirol. 
Avicenua    (Arab.    Ibn     SlnS), 

1917b,  n.,  1968. 
Ayala  Faxardo,  Juan  de,  2070. 
Ar/een  Akbery,  1437*. 
Azevedo,  Maaoel  de,  2889». 

B.,  C,  D.D.,  70. 

B.,  C.  H.,  3112. 

B.,  J.  F.,  4765. 

B.,  L.,  225%  225»>. 

B.,  M.,  885. 

B.,  N.,  M.A.,  2990. 

B.,  T.  D.,  2326. 

Baader,  F.  (X.)  von,  2270,  4254*. 

Bach,  G.  H.,  3288. 

Bacheler,  Origen,  4197. 

Bachja  or  Bechai  Ben  Asher,  R., 

1935. 
Backus,  J.  S.,  4363. 
Bahrens,  J.  C.  F.,  1750. 
Barensprung,  Siegmund,  3914. 
al-Baghawt,  1969»  n. 
Bagnall,  W.  R.,  4383. 
Bagnols,  or  BaHohxs,  Leo  de.  See 

Levi  Ben  Gerson. 
Bahl,  L.  U.,  959. 
Bahrdt,  J.  F.,  2404,  2411,  2656. 
Bahrdt,  J.  H.,  3044. 
Baier,  J.  W.,   the   elder,    2511, 

2866,  3171-72,  3721. 
Bailey,  P.  J.,  4270. 
Bailly,  Louis,  885,  886. 
Bailly,  Pierre,  641. 
Baird,  Robert,  4692. 
Bake,  H.,  4533. 
Baker,  Samuel,  4119,  4127. 
Bakewell,  F.G.,  1090;  cf.  1107. 
Bakker,  H.  G.,  925. 
Balduin,    Gottlieb     (Lat   The- 

oph.),  3220. 
Balestrieri,      Ortensio,      2160», 

3231%  3497%  3741. 
Balfour,  Walter,  3382-84*,  4155, 

4174-77,  4181-.82,  4189,  4197- 

98,  4212a,  4235 ;  cf.  3767,  4237, 

4248,  4279. 
Balguy,  John,  772. 
Balland,  Eugene,  4815. 
Ballantyne,    J.    R..    1404»,    n., 

1414,   1416,  1419-20,  1422-23, 

1425,  1489. 
Ballou,  Adin,  3390,  4255. 
Ballou,  Ilosea,  3253-55,  3388-89, 

4086,  4102,  4105,  4114,  4120, 

4133-35,  4139,  4146*,  n.,  4157 

("Fox  Sermon"),  4211,  4236, 

4285,  4364;  cf.  3382-83,  3767, 

4116,  4166,  4197. 
Ballou,  Hosea,  2d,  1771, 1779,  n., 

1904,  23ly*,  2374,  2642,  3763- 

64,  4146»,  n.,  4211-12,    4223, 

4387*. 
Ballou,  Moses,  4395. 
Bally,  George,  3245. 
Balthasar,  J.  H.,  3924. 
Baltzer,  J.  B.,  459. 
Balzo  (Lat.  de   Baucio),  Carlo 

del,  3206. 
Bando,  J.  F.,  3504. 
Bauerjea,  K.  M.,  1495'. 
Bange,  I.  I.,  2245. 
Bafios    y    Veiasco,    Juan     de, 

2861. 
Barba,  Pompeo  della,  1571*. 
Barbieri,  G.  L.,  2049. 


Barbieri,  Lodovico,  Count,  225*, 

225b.  4766. 
Bardili,  C.  G.,  552,  573. 
Bar-Hebrjeus,  Gregorius.      See 

Gregorius. 
Barkovitch,  F.  V.,  763. 
Barlyeus    {Dutch,  van    Baarle), 

Caspar,  33. 
Baron,  Richard,  4549. 
Baron,  Robert,  of  Aberdeen,  402. 
Baronius,  Caesar,  2864. 
Barralller.  H.  N.  F.  D.,  1046.     . 
Barri,  Paul  de.    See  Barry. 
Barrier,  386i  {Add.). 
Barrow,  Isaac,  476,  3788. 
Barrows,  E.  P.,  4436. 
Barry,  or  Barri,  Paul  de,  2079. 
Bar-Salibi,  Dionysius.     See  Dio- 

nysius. 
Barsanti,  P.  V.,  3520. 
Barthelemy  Saint-Hilaire,Jules, 

1404*,  n.,  1424,  n.,  1455,  1468- 

.69,  n.,  1471,  n.,  1478, 1492, 1619, 

1492  (Add.). 
Bartholinus,  Ivarus,  3190. 
Bartholinus,  Thomas,  theyoung- 

er.  1324. 
Bartholmess,  C.  (J.  W.),  1113. 
Bartlett,  S.  C,  4316. 
Bartoli,    Daniello,    3334,    3458, 

3465. 
Bartolocci,    Giulio,  1868,   1870, 

1935. 
Bartsch,  J.,  1264*  (Add.). 
Bar/,  J.  W.,  2212. 
Basedow,  J.  B.,  3980;  cf.  3040*, 

3986. 
Basnage  de  Beauval,  Jacques, 

1880. 
Bassignana,  G.  S.  da,  571. 
Bassolis,  Joannes,  2021,  n. 
Bastholm,  Christian,  914,  915, 

2627,  3045. 
Bastide.  3086*. 
Bate,  Julius,  1686. 
Bateman,  Thomas,  2576,  3048. 
Bates,  William,  2097,  2102,  2392, 

3467,  3473,  3480. 
Batey,  John,  4304. 
Bathgate,  William,  2309. 
Bathie,  George,  2247*. 
Bath-Kol,  4027. 

Baucio,  Carolus  de.    See  Balzo. 
Baud,  777. 

Baudry,  Alfred,  2457. 
Bauduin,  Dominique,  887. 
Bauer,  A.  C,  693. 
Bauer,  G.  L.,  1758-59. 
Baumann,  Michael,  2089*. 
Baumeister,  F.  C,  2543,  3017*. 
Baumgarten,    S.    J.,    2158,    n., 

2180,   2463,   2613,   3504,  3926, 

3969,  4611 ;  cf.  2607. 
Baur,  F.  C,  1282. 
Bautlnimley,  Jacob,  2077. 
Baxter,  Andrew,  125,  126,  878; 

cf.  130, 135,  136,  173. 
Baxter,    Richard,  63,  671,  684, 

685  3445—46. 
Bayle,    Pierre,    591,  622,  1953, 

3799,  3823,  n.,  4604, 4657,  4663, 

n.,  4664,  n.,  4727,  n.,  4738. 
Bayly,  Benjamin,  94. 
Beantwortung,  3936. 
Beard,  J.  R.,  2359. 
Beattie,  James,  916. 
Beaucaire    de    Peguillon  (Lat. 

Belcarius),      Francois,      Bp., 

4521. 
Beaumont,  Morfouace  or -age  de. 

See  Morfouace. 
Beausobre,  Isaac  de,  1996. 


Beauvals,  Vincent  de.    See  Vin- 
cent. 
Bebel,  Balthasar,  474, 2103,  2506, 

2980. 
Becanus,  Marti  nus,  2793,  2802. 
Bechai  Ben  Asher.    See.  Bachja. 
Becherer,  M.  A.,  1767*. 
Beck,  C.  D.,  1976,  n.,  2001. 
Beck,  J.  T.,  2372. 
Becker,  F.,  1130. 
Becker,  H.  V.,  834. 
Becker   {Lat.  Artopoeus),  J.  C. 

Se.e  Artopoeus. 
Beckers,  Hubert,  1099,  2579«. 
Beckford,  William,  3746. 
Beda,  3267.  n.,  3268. 
Beecher,  Charles,  4686;  cf.  4688. 
Beecher,  Edward,  496,  500;  cf. 

4389,    4396,    4399,    4402,    n., 

4417. 
Beecher,  Lyman,  4206,  4511-12; 

cf.  4198,  4259. 
Beer,  Bernhard,  1913. 
Beer,  Peter,  1901. 
Begg,  J.  A.,  3080,  3089. 
el-Beghewi,  1969*,  n. 
Behm,  Joh.,  3429-30. 
Behme,   or  Behmen,  Jac.    Set 

Bohme. 
Behn,  F.  D.,  4620. 
Behren,  Christoph,  4618. 
Behrendt,  J.  F.,  451. 
Behrnauer,  G.  E.,  3016, 
Beitrdge  (Biblische),  3622, 
Beitrage  zur  Lehre,  etc.,  528. 
Bckenn,  L.  G.,  920. 
Belcarius.    See  Beaucaire. 
Beleuchtung         (Wissenschaft- 

liche),  3o2. 
Belintani,  or  Bellintani,  Mattia, 

3131. 
Bell,  William,  4213. 
Bellamy,  Daniel,  140. 
Bellarmino,      Roberto,     Card., 

2770,  3425-26;  cf.  2776*,  2779- 

80,  2783-84,  2825. 
Belley,  A.  R.,  Bp.  of.  See  Devie. 
Belley,  Jean  Pierre,  Bp.  of.  'See 

Camus. 
Bellinger,  1540. 

Bellintani,  Mat.    See  Belintani. 
Belsham,  Thomas,  973. 
Bemerkungp.n,  1015. 
B§nard,  3742. 
Benedict,  J.  F.,  1574. 
Beneke,  F.  E.,  261. 
Benekeu,  G.  W.  F.,  974. 
Benfey,  Theodor,  1404*,  n.,  1495, 

n. 
Bengel,  E.  G.  (Lat.  T.)  von,  567, 

2236. 
Benner,  J.  H.,  3051. 
Bennet,  George,  2467. 
Benolt,  Rene,  2759,  2774. 
Benson,  Joseph,  212*,  2204. 
Bentley,  Richard,  59;  cf.  60,  64. 
Berevelt,  A.,  706. 
Berger,  J.  W.,  788. 
Bergler,  N.  S.,  195 ;  cf.  203,  n. 
Bergk,  J.  A.,  1183,  3645. 
Berglund,  A.  0.  0.,  1199. 
Bergmann,  F.  G.,  3273*. 
Bergmann,  Joseph,  4792. 
Berington,  Joseph,  207,  216. 
Berkeley,  George,  Bp.,  99*. 
Bernard,  David,  1345. 
Bernard,  H.  H.,  1931*. 
Bernard,  J.  F.,  545*. 
Bernardes,  Manoel,  2104»,  3351». 
Bernardus,  Clarmvallensis,Saintf 

4777. 
Bernd,  Adam,  137. 

879 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Bernhardi,  A.  B.,  954. 
Bernhardy,  Gottfried,  564,  n. 
Bernhold,  J.  B.,  2637. 
Berrow,  Capel,  487,  3995. 
Berseaux,  the  AbU,  2363h. 
Bersenius,  L.,  935. 
Bertholdt,  Leonhard,  1899. 
Berti,  G.  L..  3287. 
Beitolius,  Caesar,  624. 
Bertram,  J.  ¥.,  482,  483,  3020, 

4765. 
Bertrand    de    Saint    Germain, 

304. 
Be.ruhigung  (Meine),  385. 
Beschreibung   des  Weltgerichts, 

1897. 
Besse,  Louis,  2068. 
Besse  {Lat.  Bessaeus),  Pierre  de, 

2059». 
Bestimmung  (Die)  des  Menschen, 

799a. 
Bethune,  G.  W.,  4576. 
Betraddung  des  Menschen,  115. 
Betrachtung  ilber  die  Moglich- 

keit,  3031. 
Betrachtung  von  dem  mittlern 

Zustand,  2525. 
Betrachtungen  der  zukunftigen 
■     Dinge,  2222. 
Betrachtungen  iiber  die  vornehm- 

sten  Wahrheiten,  860. 
Beverley,  Thomas,  2095,  3222. 
Beioeis,  dass  die  Seelen,  2622. 
Beweis     (Der)    des    Lehrsatzes, 

3024. 
Beweisgriinde,  986. 
Beyckert,  D.  J.  P.,  1659. 
Beyer,  C.  A.,  4011. 
Beyer,  J.  R.  G.,  4013,  4035-36. 
Beyschlag,  G.  W.,  3728. 
Bhadra  Balm,  1435. 
Bhagavad-Gild,  1406. 
Bhdgavata-Furdna,  1428. 
Bhdsha  Pariccheda,  1424. 
Bhoja  Raja,  1422, 
Bianchi,  I.  L.,  4557. 
Bible  Examiner,  4305. 
Bibliophilus,  Sincerus,  psendon., 

2698*. 
Biblische  Beitrage,  3622. 
Biblische  Lehre  (Die),  3259*. 
Blchat,  M.  F.  X.,  252». 
Bicknell,  Alex.,  218. 
Bielcke,  or  Bielke,  J.  A.  F.,2609. 
Bierliug,  F.  W.,  1738. 
Bildstein,  J.  C.  von,  4793. 
Bilfinger,  or  BUlfinger,  G.  B., 

113. 
Billberg,  Job.,  694. 
BilUges  Mittel  (Ein),  4029. 
Bilson,  Thomas,  Bp.,    2656-68, 

2660. 
Binder,  4679,  n. 
Binet,  f:tienne,  2811,  4664. 
Bingley,  Thomas,  4836-39. 
Bingley.  William,  4804. 
Binsfeld,  Peter,  1994. 
Biopbilus,  jiseudon.,  180. 
Biot,  fidouard,  1505b;  cf.  1501, 

Biot,  J.  B.,  1458,  n.,  1505^,  n. 
Birch,  Samuel,  1354,  n. 
Birckbeck,  Simon,  2082, 
Bird,  James,  1466. 
Biro,  Mathias  Devai.    See  Devai, 
Birt,  Isaiah,  4568. 
Birth-Day  Souvenir  (The),  1247. 
Bischoff.  Melchior,  3421. 
Bjornstjerna,  M.  (F.  F.),  Couvi, 

1457<=: 
Bjurback,  Olof,  966». 
Bkahhgyur,  1434»>. 
880 


Blackburne,  Francis,  1811, 1813, 

2464,  2560. 
Blackie,  J.  S.,  1542. 
Blacklock,  Thomas,  831. 
Blackmore,  Sir  Richard,  736. 
Blackwell,  I.  A..  1339. 
Blaln,  Jacob,  4389,  4417. 
Blakeman,  Phineas,  2595. 
Blanc,  Andre,  2911. 
Blancard,    or    Blanckart    {Lat. 

Candidus),  Alex.,  2472. 
Blanchard,  J.  P.,  2.339. 
Blanckart.    See  Blancard. 
Blasche,  B.  H.,  1075. 
Blef  ken,  Dithmar,  2478. 
Bleiswijk,  J.  C.  van,  3600. 
Blessig,  J.  L.,  3623. 
i??icA;  (Ernster),  1032. 
Blicke  ilber  das  Grab,  917. 
Blome,  Richard,  4721,  n. 
Blomevenna,  or  Leidensis,  Pe- 

trus,  2741. 
Blonde].  David,  2462. 
Blottesandaeus,         Bonedictus, 

pseudon.,  424. 
Blount,  Charles,  1258. 
Blyth,  Francis,  2193, 
Bobye,  A.,  2855. 
Bochiuger,  J.  J.,  1449*. 
Bocris,  J.    n.,    the    elder,   734, 

1264. 
Bodenburg,  1695»>. 
Bodensttin,    or    von    Carlstadt 

(Lat.  Carolostadius),  A.  (R.), 

2729. 
Boeckh,  A.  F.,  3041». 
Bodicker,  J.  F.,  735. 
Bohme,  or  Behme,  Jac,  31,  32. 
Bohner,  A.  N.,  374. 
Boldicke,  Joachim,  3932,  3942- 

44;  cf.  3955,  3966. 
Boeles,  J.,  1714. 
Boerhaave,  Ilerm.,  57. 
Boettcher,'Friedr.,  1736. 
Bohlen,  Peter  von,  1448*. 
Boissonade,  J.  F.,  564. 
Bold,  or  Bolde,  Samuel,  2992;  cf. 

2997. 
Bolgeni,  G.  V.,  4561. 
Bolingbroke,  Henry,  ls<F|sc.  See 

St.  John. 
Bolton,  Robert,  2069. 
Bolzano,  Bernhard,  1058-59. 
Bomberger,  J.  H.  A.,  4580. 
Bonar,  Horatius,  3561',  3578. 
Bonaventura,  Saint  (originally 

Giovanni  di  Fidanza),  2026i>, 
Bond,  J,  N.,  4268, 
Bonespan,  the  Abb6,  2819». 
Boneta,  Jose,  2881*. 
Bonifaccio,  Bald,,  634. 
Bonnet,  Charles,  168,  864;    cf. 

3051'»,  3075»,  n. 
Bonnyers,  or  Bonnieres,  Marc 

de,  2819-19*. 
Book   of  Rewards,    etc.,   1510, 

1511. 
Book  of  the  Dead,  1354-55;  cf. 

1363,  1364,  n. 
Booker,  Luke,  LL.D.,  3534. 
Boon,  Cornelis,  1905. 
Boone,  W.  J.,  1516e,  1518^;   cf. 

1516',  1518?. 
Booth,  Dr.,  2559,  n.,  2567,  n. 
Bopp,  Franz,  1409. 
Borch  (Lat.  Borrichius),  Oluf  or 

Ole,  424,  425. 
Borchers,  F.  A.,  4271. 
Borcke,  or  Borke,  0.    B.  von, 

901. 
Bordan,  Gottfried,  515. 
Borelius,  J.  J.,  1216. 


Borke,  0.  B.  von.    See  Borcke. 
Borlase,  William,  1346, 
Borrichius,  Olaus,    See  Borch, 
Borro  {Lat.  Burrus),  Cristoforo, 

3442, 
Borup,  T,  L,,  2461, 
Bosquier,  or  Boschier,  Philippe, 

3320», 
Bossuet,  J.  B,,  Bp.,  4540. 
Boston,  Thomas,  2133,  3.359. 
Bott,  Thomas,  1545^,  1683. 
Boucharlat,  J.  L,,  3248», 
Boucher,  Ph,,  3572, 
Bouchet,  J,  V,,  1438. 
Bouchitte,   L.  F.  H.,  560,  560», 

1172. 
Bouedron,  P.,  1»  (Add.). 
Bouelles.    See  Bovelles. 
Bougeant,  G.  H.,  4754-57,  4759; 

cf.  4764-65. 
Bouillant,  3597''  (Add.). 
Bouillet,  M.  N.,  1669*. 
Bouillier,  Francisque,  365,  386«> 

(Add.);  cf .  m&^  (Add.). 
Bouillon,  FrauQois,  2833». 
Boujeant,  G.  H.    See  Bougeant. 
BouUier,  D.  R.,  4751;  cf.4783. 
Boullier,  Renaud,  3358. 
Bourgueville,  Charles  de,  595. 
Bouriguon,  Madame  Antoinette 

de,  3831,  3844. 
Bourn,  Samuel,  o/ 5o«on,  3680. 
Bourn,    Samuel,    of    Norwich, 

3972,  3975-76. 
Bovelles  or  Bouelles  (Lat.  Bovil- 

lus),  Charles  de,  590. 
Bowen,  Francis,  4856,  4887. 
Bowlby,  H.  B.,  3102. 
Bowring,  Sir  John,  1483»,  1484. 
Boxhorn,  M.  Z.,  642. 
Boyd,  Thomas,  4881. 
Boyden,  John,  Jr.,  4314, 
Boyer,  J,  B,,  Marquis  d'Argens, 

See  Argons, 
Boyle,  Robert.  2978,  3003,  n. 
Boys,  John,  1657». 
Boys,  Thomas,  2360. 
Boyse,  Joseph,  2143. 
Brade,  J.  C,  826. 
Bradford,  John,  3413. 
Bragge,  Robert,  114.' 
Braman,  M.  P.,  4224. 
Bramston,  John,  2872. 
Brandan,    or    Brendan,    Saint, 

3272-72». 
Brandes,  Friedrich,  1232. 
Brandis,  C.  A.,  1706. 
Brandis,  Christoph,  3711. 
Brandon,  John,  3792. 
Braubach.  W.,  341. 
Braun,  David,  713. 
Braun,  Emil,  1731,  n. 
Braun,  J.  F.,  754, 
Braut,  J,  W,,  1594. 
Brave,  J,,  1100, 

Brea,  P,  Martinez  de.    See  Mar- 
tinez. 
Breaker,  J.  M.  C,  2334. 
Brecher,  Gideon,  1737. 
Breithaupt,  J.  W.  W.,  852. 
Bremer,  J.  G.,  907. 
Brendan,  Saint.    See  Brandan. 
Brent,  William,  658. 
Brentz    (Lat.    Brentius),  Joh., 

2761. 
Bretschneider,  K.  G.,  556, 1023, 

1772,  1863,  1927,  2263,   3133, 

4668. 
Breyer,  J.  F.,  923. 
Brickell,  John,  1003. 
Bridgman,  E.  C,  1509,  n. 
Bridoul,  Toussaint,  3714. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


JJWc/  Enquiry  (A),  etc.,  2202. 
Brief  Examination    (A),    etc., 

1803. 
Briefe,  Answere,  2661. 
Briefe  ilber  die  Unsterhlichkeit, 

1228. 
Briefe  Uher  Wahrheit,  985. 
Brieff-Wechsel^\(i\,\^^' 
Brieglieb,  J.  C,  866. 
Briet,  J.  P.,  2335. 
Brieven  (Twee)  over  Tut  mate- 

rialisme,  381  (Add.), 
Brigham,  C.  H.,  1992»,  n.    • 
Brignole  Sale,  A.  G.,  2822. 
Brihad  Aranyaka    Vpanishad, 

1411. 
Brine,  John,  3965. 
Bring,  Sven.     See  Lagerbring. 
Brinkman,  W.  T.,  3076. 
Bristead,     Eev.    Mr.    [John?], 

2186»,  n. 
Bristow,  Richard,  2767-68. 
Brittan,    S.    B.,    4345,    4686», 

4689*. 
Britzger,  F.  X.,  2905. 
Brockett,  L.  P.,  1495<i. 
Brock,  C.  A.  van  den,  2425. 
Brockhaus,  Hermann,  1370. 
Bromfield,  T.  R.,  1062*. 
Bronner.  J.  J.,  1931b. 
Brooks,  John,  M.D.,  4425. 
Brooks,  Theodore,  4487. 
Brougha/n,  '    Henry,       Baron 

Brougham    and   Vaux,    1091, 

4851;   cf.  276,  277,  279,   280, 

1710. 
Broughton,  Hugh,  2658. 
Broughton,  John,  84;  cf.  85,  90. 
Broughton,  Thomas,  187,   188, 

856. 
Broustin,  Stephanus,  2056. 
Brown,  Alexander,  4122. 
Brown,  David,  2315. 
Brown,  J.  N.,  4462. 
Brown,     James,     Missionary, 

4040. 
Brown,  James,  D.D.,  of  Barn- 
well, 4167. 
Brown,  Prof.  John,  D.D.,  2588, 

3107. 
Brown,  Richard,  2335*. 
Brown,  Richard,  D.D.,  1825. 
Brown,  Thomas,  3762. 
Brown,  Capt.  Thomas,  4821-22, 

4826,  4866. 
Brown,  Thomas,  M.D.,  1040. 
Browne.  I.   H.,  the  elder,  821, 

822. 
Browne,    I.    H.,   the    younger, 

1047. 
Browne,  John,  of  Sidney  Sussex 

College,  4079. 
Browne,  Sir  Thomas,  2073». 
Brownlee,  W.  C,  4230. 
Brownson,  0.  A.,  3"56o,  4636,  n. 
Bruce,  John,  4575. 
Bruch,  J.  F.,  499,  1789. 
Brucker,  Jac,  622,  1887,  1969, 

1975. 
Brugsch,  Heinrich,  1356. 
Brunet,  (P.)  G.,  1301. 
Bruno,  Antonio,  603. 
Bruno,  Domenico.  2889^  (^Add.). 
Bruns,  P.  J.,  1987»,  n. 
Bruscho,  Bernardo,  4661. 
Brutus,  Jac,  Novocomensis,  19. 
Bruzen  de  la  Martiniere,  A.  A., 

545*. 
Bryant.  Alfred,  2320,  3108, 
Buchanan,  David,  34. 
Buchanan,  Francis.  1440*. 
Bucher,  101-108;  cf.  104,  n. 


Bucher,  J.,  1616i>. 
Buchon,  J.  A.,  1291. 
Buchwitz,  J.  L.,  850. 
Buck,  Charles,  2238. 
Buck,  F.  J.,  4770. 
Buckingham,  Edgar,  1164. 
Buckmann,  Gabr.,  1816. 
Buckminster,  Joseph,  4116. 
Budaeus,  Job.,  2794. 
Buddeus,  J.  F.,  103,  547,  1878, 

3890;  cf.  3893. 
Buchlein     (Das)    vom    Leben, 

1102. 
BUchlein  (Das)  von  der  Aufer- 

steJmng,  3084. 
Buchner,  Gottfried,  2561,  3237, 

4555. 
BUchner,   Louis,  334,  335,  345, 

354. 
Biihel,  Engel  von,  1229. 
BUlfinger,   or  Biilffinger.      See 

Bilfinger. 
Buffon,  G.  L.  Leclerc,  Count  de, 

4769;  cf.  4771. 
Bugfeus,  S.  L.,  4736. 
Buhle,  J.  G.,  568*.  n.,  1042. 
Bulkeley,  J.,  3227*. 
Bulkley,  S.  C,  4296. 
Bull.  George,  Bp.,  2570. 
Bulstrode.  Whitelocke,  1553. 
Bumsla,    Abba   Ben    Solomon. 

See  Abba. 
Buncle,  John,  p^eudon.,  863,  n. 
Bundehesh,  1385-86,  1403i>,  n. 
Bundeto.  Carlos,  2394*. 
Bunsen,  C.  C.  J.,  1300*,  1364. 
Bunyan,  John,  3348*,  n.,  3710. 
Bunzlau,  Abba  Ben   Solomon. 

See  Abba. 
Buob,  Ch.,  1141. 
Burchard,  C.  Si.,  116. 
Burckhardt,  or  Burkhardt,  J,  G., 

3053,  4623.       . 
Burckhardt,  L.  E.,  2005. 
Burd,  Richard,  3601. 
Burder,  H.  F.,  4568. 
Burder,  John,  4638. 
Burgensis,    Petrus    Alphonsus. 

Sek  Alphonsus. 
Burgess,  Daniel,  2986. 
Burgess,  George,  Bp..  2448*. 
Burghardt,  A.  M.,  3128. 
Buridan,  Jean,  4738,  n. 
Burkhardt.     See  Burckhardt. 
Burman.  A.  J.,  506. 
Burmeister,  Herm.,  345. 
Burnet,  Gilbert.  2103. 
Burnet.  Thomas,  213&-42,  3914»; 

cf.  2146,  2157. 
Burnett,  C.  M.,  307*  {Add.). 
Burnham  Society,  492. 
Burnouf,  E.  (L.),  1406,  n. 
Burnouf,  Eugene,  1374-75, 1428, 

1435*,    n.,  1458-59.    1469;  cf. 

1.370,  n.,  1461. 
Burnside,  Robert,  1035. 
Burr,  C.  C,  4327. 
Burrus,  Christoph.    See  Borro. 
Burruss,  J.  C,  4390. 
Burt,  Jephthah,  4128. 
Burthogge,    Richard,    61,    67, 

3791. 
Burton,  Charles,  3656. 
Burton,  Philip,  4064 
Busjeus     {Dutch,  Buys),    Joh., 

2653. 
Busch,  4552. 
Bush,  George,  2373,  3090,  3174; 

cf  3091-95,  3097-99. 
Bushnan,  J.  S.,  4832. 
Butler,  Alban,  2903. 
Butler,  Joseph,  Bp.,  771, 1050. 


Butler,  W.  A.,  1723*. 
Buttstedt.  J.  A.,  1577. 
Buxtorf,  Joh.,  the  elder,  1950,  n. 
Buxtorf,  Joh.,  Vie  younger,lQ30. 
Buys   {Lat.  Busseus),  Joh.    See 
Busaeus. 

B.  V.  J.  •  Mathematischer,  etc., 
819. 

Byles,  Mather,  3011. 

C,  G.  M.,  3749*. 
C,  R.,  271. 

C,  W.,  M.D.    See  Coward,  Wil- 
liam. 
Caboche-Demerville,  J.,  4852. 
Cadonici,  Giovanni,  2683-84. 
Caedmon,  2644b. 
Caslius,  or  Celius,  Mich.,  4520. 
Cammerer,  A.  F.,  447. 
Casar,  C.  A.,  909. 
Caesarius  Heisterbacensis,  3281*. 
Cahagnet,  L.  A.,  4683. 
Cahen,  Samuel,  1820. 
Cahier.     See  Cayet. 
Cajetanus,  P.  V.  (P.).  &«  Cayet. 
Cajetanus,  Thomas  de  Vio,  Card. 

See  Vio. 
Calderon  de   la  Barca,   Pedro, 

2842. 
Caldwell,  R.,  1322. 
Calixtus,  F.  U.,  2147*,  2489,  n., 

2840. 
Calixtus.    Georg,    2063,     2103, 

2489,  2833,  2840,  3204,  3443; 

cf  2837. 
Gallery,  J.  M.,  1505O. 
Calmet,  Augustine,  1739,  2144; 

cf  4665. 
Calonius,  Henr.,  839. 
Calvert,  George,  4477. 
Calvert,  James,  1310. 
Calvin,  Jean,    2578s.  2600;    cf. 

2648,  3698-3700,  4511-13, 4521, 

4577-78,  n. 
Calvinistic  Views,  4513. 
Camerarius,  Barthol.,  2751. 
Camerarius,  Elias,  72. 
Campaner-Thal  (Das),  963. 
Campbell,  Alexander,  4463. 
Campbell,    Archibald,    Bp.    of 

Aberdeen,  2527. 
Campbell.      Prof.      Archibald, 

D.D.,  773. 
Campbell,  George,  3748. 
Campbell,  Zenas,  4397-98. 
Campe,  J.  H.,  882;  cf  892,  902. 
Campellis,  Guil.  de  {Pr.  Guil.  do 

Champeaux  ),£;;?.,  390*. 
Campharo,  or  Camphora,  Jacobo, 

Camus,  J.    P.,   Bp.    of  Belley, 

3329. 
Canales,  Johannes,  Ferrariensis, 

2038. 
Candid  Examination,  3958. 
Candidus.     See  Blancard. 
Candlish,  R.  S.,  3180. 
Canfield,  Russel,  4183. 
Canz,  I.  G.  {Lat.  T.),  449,  778, 

782,  783,  2169,  3028,  3034. 
Capistranus,  Joannes,  3187. 
Cappadoce.  A.,  2584. 
Cappe,  Newcome,  2228. 
Cappel,  Louis,  2517. 
Capreolus,  Jac,  652. 
Capron,  E.  W.,  4672. 
Caraccioli,  833. 
Caraccioli  {Lat.  Caracciolns,  oir 

de  Licio),  Rob.,  570. 
Caramuel  y   Lobkowitz,  Juan, 

1552,  2389*  {Add.). 
Carattini,  Gund..  481. 

881 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Cardano,  Girolarao  {Lat.  Hiero 

nymus  Cardanus),  588. 
Cardillo  de  Villalpando,  Gasp. 

Se.e  Villalpando. 
Oarena,  Giacinto,  4824. 
Carillon,  A.  C,  3540. 
Carlborg,  Job.,  1816.' 
Carle,  P.  J.,  the  AbM,  3753. 
Carlile,  or  Carlisle,  Christopher, 

2648,  2651. 
Carlile,  James,  D.D.,  3582. 
Carlstadt,  A.  (R.)  von.    See  Bo- 

denstein. 
Carmichael,  Andrew,  265». 
Carolostadius,  A.  (R.)    See  Bo- 

denstein. 
Carove,  F.  W.,  4184. 
Carpenter,  Benjamin,  2240. 
Carpov,  Jacob,  454,  2406. 
Carpzov,    J.    B.,    the    younger, 

2672,  2681*;  cf.  2678-79. 
Carriere,  Moriz,  14958. 
Carrillo,  Martin,  2800*. 
Carrique,  Richard,  4154. 
Carstens,  A.  P.  L.,  838. 
Cartarius,  J.  L.,  604. 
Cartel,  aux  philosophes,  183. 
Cartesius,  Renatus.      See  Des- 

Cartheny,    Jean    de,    2045-46, 

2050,  n. 
Carthusicnsis,  Dionysius.      See 

Dionysius  de  Leewis. 
Carthusiensis,  Jacobus.    See  Ja- 
cobus de  Clusa. 
Cartier,  Gallus,  189. 
Cartwright,  Christopher,  653. 
Cams,  F.  A.,  246, 1765. 
Casale,  Grisostomo  Javelli  da. 

See  Javelli. 
Casalensis,  Chrysostomus.    See 

Javelli. 
Casalis,  Eugfene,  1310». 
Cascini,  Sam.    See  Cassinus. 
.Case,  Thomas,  3459. 
Cassander,  Geo.,  4522. 
Cassels,  W.  R.,  1185. 
Cassiodorus,  M.  A.,  11. 
Cassinus  de  Cassinis  (Ital.  Cas- 
cini), Sam.,  568. 
Cassou,  Charles,  1291. 
Castellani,  P.  N.,  1571. 
Castillon    (Ital.    Salvemini    da 

Castiglione,     Lat.     Castillio- 

neus),  J.  F.  M.  M.,  196 ;  cf.  203, 

n. 
Caswall,  Edward,  2299. 
Qatapatha-Brdhmana,  1410. 
Catarino,  Arabrogio.   See  Catha- 

rinus. 
Catechism  (The)  oftlie  Shamans, 

1437. 
Catharine  of  Genoa,  Saint.    See 

Cattarina. 
Catharinus  (Ital.  Catarino)  Am- 

brosius,  Abp.,  2043. 
Catholische       Glaubens  -  Lehre, 

2865. 
Cato,     Von    der    Bestimmung, 

883. 
,    Cattarina  (Fieschi,  Lat.  Flisca) 

Adorno,    or    Adorna,    Saint, 

often  called  Saint  Catharine 

of  Genoa,  2724-25. 
Caulfield,  213. 
Caum  Dei,  3791. 
Cavallero  de  Isla,  Martin,  3219». 
Cayet,  or  Cahier  (Lat.  Cajeta- 

nus),  P.  V.  (P.),  2781,  2788;  cf. 

2790. 
Celano,  Thomaa  de.     See  Tho- 


Celius,  Mich.    See  CebHus. 

Cellarius,  Balth.,  2103. 

Cellarius,  Christoph,  1919,  n. 

Certainty  (The),  etc.,  494,  495. 

Chabercelaye,  2805. 

Chace,  G.  I.,  1180. 

Chacon  (Lat.  Claconua  or  Cia- 

conius),  Alfonso,  4660. 
Chais  de  Sourcesol,  4092-93. 
Chahu,  Philippe,  4503. 
Chalmers,  Thomas,  3531. 
Champaignac,  Jean  de,  610. 
Champeaux,  Guil.  de.   See  Cam- 

pellis. 
ChampoUion-Figeac,  J.  J.,  1360. 
Chandieu  {Heb.  Sadeel),  Ant.  La 

Roche  de,  2775. 
Chandler,  ,  of  Gloucester, 

4008. 
Chandler,  Samuel,  3145, 
Chandler,  S.  C,  2320*. 
Chanet,  Pierre,  4712-13. 
Channing,  W.  E.,  D.D.,  1131-32, 

3389,  3543. 
Chant  (Le)  du  cygne,  948». 
Chao-li.  or  Chow-li,  ibObK 
Chapman,  J.  L.,  4373. 
Chappelow,  Leonard,  2570, 
Xapts  ('H)  SoOela-a,  2125. 
Charisi.  Judah.    See  Judah, 
Charity  Mistaken,  4590. 
Charleton  or  Charlton,  Walter, 

M.D.,  660 ;  cf.  674. 
Charlevoix,  P.  F.  X.  de,  1313. 
Charlton,  Walter.    See  Charle- 
ton. 
Charp,  Mr.,  pseudon.,  143. 
Charron,  Pierre,  4712, 
Chasdai,    Abraham    Bar.      See 

Abraham. 
Chase,  Thomag,  1^50, 
Chasseaud,  G.  W.,  1991. 
Chateaubriand,  F.  A.,  Vise,  de, 

2229. 
Chatel,  F.  F..  the  AbbS,  1133. 
Chauncy,     Charles,    4017-4026, 

4037 ;  cf.  4062,  4069,  4108. 
Chdndogya  Vpanishad,  1412. 
Cheever,  G.  B.  3394-95,  3397- 

98. 
Chemnitz,  Christian,  3333. 
Chesnel,  Adolphe,  Marquis  de, 

4854. 
Chester  Plays,  2697,  n. 
Chevalier,  J.  P.,  386e. 
Chewney,  Nicholas,  3785. 
Chiaverini,  Luigi,  4813. 
Chi-king.    See  Shi-Icing. 
Child,  Mrs.  L.  M.  (F.),  1296. 
Chillingworth,  William,    4592- 

93,  4599. 
Chiniac  de  la  Bastide  du  Claux, 

Pierre,  1346a. 
Chisdai,    Abraham     Bar.      See 

Abraham. 
Chishull,  Edmund,  2115,  2125- 

27 ;  cf.  2123. 
Chladny  (Lat.  Chladenius),  J. 

M.,  3002. 
Choisy,  F.  T.,  Abb6  de,  690, 
Chou-king.    See  Shu-king. 
Chow-li.     See  Chao-li. 
Chrastovius,  Andr.,  2776», 
Christ  our  Life,  4241. 
Christ  (Der)  und  die  Ewigkeit, 

2237. 
Christ,  Wilh.,  1648. 
Christelijke  overdenkingen,  2285. 
Christian  Prospects,  2326. 
Christiani,  C.  J.  R.,  1006. 
Christianus,  pseudon.,  867. 
Christlieb,  Theodor,  2017,  n. 


Christmas,  Henry,  2333. 
Chrysostomus,    Joannes.       Se« 

Joannes. 
ChuM-d,  J.,  1248. 
Chubb,  Thomas,  1802». 
Chu-hi,  or  Chu-tse,  called  Wen- 

kong,  1506»,  1508-09. 
Chumnus,  or  Nathanael,  Nice- 

phorus,  l672-72». 
aiung-yung,  1506-1506*. 
Churchill,  C.  H.,  1990. 
Chu-tse.    See  Chu-hi. 
ChWolsohn,  David,  2005,  n. 
Chf-fa-hian.    See  Fa-hian, 
Chy tragus  (Ger.  Kochhaflf),  Da- 
vid, 2747,  3314. 
Ciaconus  or  -ius.    See  Chacon. 
Cicero,  M.  T.,  1650-56;  cf.  922, 

n.,  1609. 
Cicogna,  Michele,  3722», 
del  (Le),  etc.,  3401. 
Cieszkowski,  Aijgust  von,  3087. 
Cigninius,  Nicolaus,  2061, 
Cioja,  Ant.,  2702», 
Clark,  J.,  4213. 
Clark,  R.  W.,  3579. 
Clarke,  Adam,  4894,  n, 
Clarke,  G.  W.,  3597*. 
Clarke,  George,  4056.  4065. 
Clarke,  J.  F.,  4478-79. 
Clarke,  John,  Vicar  of  Duxford, 

3078. 
Clarke,  Rev.  John.  D.D.,  4019. 
Clarke,  Richard,  3974,  3982. 
Clarke.  Samuel,  D.D.,  715, 2116 ; 

cf.  173,  2123,  2125,  2128. 
Clasen,     or     Classen,     Daniel, 

1257». . 
Claudianus  Mamertus,  9, 10. 
Clausen,  H.  N.,  1818,  n. 
Clausen,  Job.,  2640. 
Clausing,  Ileinr.    See  Klausing, 
Clauswitz,  Bened.,  2929*. 
Clayton,  W.  W.,  4465. 
Clear  Distinction,  3954. 
Cleaveland,  John,  4009. 
Clefs  (Les)  du  purgatoire,  2859*. 
Clemm,  H.  W.,  2187. 
Clerc  (Lat.  Clericus),  Jean.    See 

Le  Clerc. 
Clericus  a    Belliberone,  N.   F. 

See  Le  Clerc  de  Beauberon. 
Gierke    (Lat.    Clercus),    John, 

2947. 
Clermont-Lod^ve,  G.  E.  J.  Guil- 

hem  de.Baron  de  Sainte-Croix. 

See  Sainte-Croix. 
Cling,  3816,  n. 
Clowes,  John,  260. 
Cludius,  H.  H„  1977, 
Cluge,  C.  G.     See  Kluge. 
Clusa,  Jacobus  de.   ^ee  Jacobus. 
Cnutsen,  Cnut,  1055. 
Cobb,    Sylvanus,     4225,    4225», 

4399,  4434,  n.,  4440,  4448, 
Cobbold,  J.  S.,  2219. 
Cochelet,  Anastase,  3698-3700. 
Cochem,  Martin  von,  2109. 
Cochlseus,  Job.,  2743. 
Cochrane,  James,  2301,  2327. 
Cockburn,  Archibald,  2533. 
Cockburn,  Mrs.  C.  (T.),    3008, 

3032. 
Cockburn,  John,  3487. 
Codex  Exoniensis,  3274. 
Codomann,  Salomon,  4525. 
Coler,  or  Coler,  M.  C,  675. 
Colin,  D.  G.  C.  von,  1774. 
Coelo  (De)  et  gus  Mirabilibus, 

3372. 
Cogan,  Thomas,  4121. 
Cognatus,  Joh,    See  Cousin. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Ooimbra  {ImI.  Conimbrica),  Uhi- 

versidade  de,  621. 
Going,  J  F.,  225. 
Colberg,  E.  C.  1810;  cf.  1818. 
Cole,  James,  2388». 
Colebrooke,  H.  T.,  1404»,  n.,  1421, 

1447, 1448. 
Coleman,  Tbomas,  3113. 
Coler,  J.  J.,  392. 
Coler.  Jac,  605. 
Coleridge,  S.  T.,  2395,  n. 
Coles,  Abraham,  3185. 
Colinot,  the  Abbe,  2137. 
CoUard,  Thomas,  2098. 
Collet,  Auguste,  3756>. 
Collet,  Pierre,  2887*. 
Collet,  J.,  3374. 
Colliber,  Samuel,  127,  3855. 
Collie,  David,  1506. 
Collier,  Jeremv,  89,  2118,  2983. 
Collier,  John,  240. 
Collin,  Pet.,  818. 
Collin  de  Plancy,  J.  A.  S.,  3283,  n. 
Collins,  Anthony,  178,  2116. 
Collins  (Ital.  Collio),  Franciscus, 

4589,  4663,  n. 
Colomme,  J.  B.  S.,  3705,  n. 
Columna  (ItaL  Colonna),  JEgi- 

dius  de,  Romanus,  2021,  n. 
Comarinus,  G.  C,  2103. 
Comitibus,  Petrus  de,  3676». 
Complaincte  de  I'dme  dampnie, 

2461c  (Add.). 
Compost  (Le)  et  kcdendrier.  3298. 
Concordia  Rationis,  etc..  3797. 
Condillac,  E.  B.  de,  4771. 
Coners,  G.  J.,  2367. 
Conference  {A)  between  the  Soul 

and  the  Body,  3357. 
Confririe  de  prieres,  2927. 
Confucius  {Chin.  Kong-tse,  or 

Kong-fu-tse),  1301, 150O-1506o. 
Conimbrica.     Sie  Coimbra. 
Conjectures  philosophiques,  2554. 
Conjectures  upon  the  Mortality, 

etc.,  877. 
Connelly,  T.  P.,  2636. 
Connov,   or   Connoven,    C.    F., 

3353. 
Conradi,  Kasimir,  1110. 
Conring,  Hermann,  785,  2843. 
Conrius,  Florentius,  Abp.,  45-31. 
Conrot,  A.  G,,  1253k  {Add.). 
Conseill^re,  P.  M.  de  la.    See  La 

Conseillere. 
Considerations  (Some  Physico- 

Theological),  2978. 
Considerations  upon  War,  3970. 
Considerazioni  suite  pene  eterne, 

4272. 
Constant  de  Rebecque,  (11.)  B., 

1283. 
Contarini,     (Lat.    Contarenus), 

Gasparo,  Card.,  584. 
Contemplation  (A)  of  Heaven, 

3453. 
Contemplation.     The  Omtempla- 

cyon  of  Synners,  3305. 
Conti,  G.  B.,  737. 
Conway,     Anne     (Finch),    Vis- 
countess, 3795,  n. 
Conz.  C.  P.,  505, 1696, 1753. 
Cook,  George,  3166. 
Cook,  J.  M.,  4348. 
Cooke,  Nathaniel.  1024. 
Cooke,  Parsons,  4226, 4237. 
Cooke.  Tbomas,  3959. 
Coombe,  John,  2358. 
Coon,  R.  R.,  4375. 
Cooper,  H.  G.,  324. 
Cooper,  J.  T.,  4318. 
Cooper,  Samuel,  D.D.,  4061. 


Cooper,  Thomas,  229. 
Cooper,  William,  3904. 
Copland,  Alexander,  2579. 
Coppin,    Richard,    3341,    3782- 

83» ;  cf.  3984. 
Coquerel,  Athanase,  4374. 
Cordemoy,  Geraud  de,  49. 
Cordemoy,  L.  G.  de,  3800. 
Cbrdiale,  2031,  2036. 
Cordier  de  Saint    Firmin,  Ed- 

mond,  the  Abbe,  978. 
Cordovero,  or  Corduero,  Moses. 

See  Moses. 
Coret,  Jacques,  3356. 
Cornajus,  Melchior,  2852-53. 
Cornellius,  Antonius,  4517. 
Cornill.  Adolph,  366. 
6orrodi  {not  Corodi),  Heinr.,  897, 

905,  1734,  1892,  1935,  n.,  1998, 

3049-50,  4041. 
Corstius,  Jacobus,  2428. 
Corte  {Lat.  Curtius),  Bartolom- 

meo,  443. 
Cosri.    See  Kuzari. 
Cossmann,  J.,  1782,  n. 
Costa,  Uriel  {originally  Gabriel) 

da.     See  Acosta. 
Costa,  V.  J.  da.  2892». 
Costerus,  Franciscus,  2054. 
Cotin,  Charles,  the  Abbi,  659. 
Cotta,  Bernhard,  345. 
Cotta,  J.  v.,  2182,  2189,  3046»,  n., 

3402,  3510,  3515,  3598,  3602», 

3688,  3760,  3992;  .of.  2060. 
Cotton,  J.  F.,  4466. 
Cottunio,  Giovanni.  2064. 
Couch,  Jonathan,  4861. 
Courcelles,    Etienne    de    (Lat. 

Steph.  Curcellaeus),  4602. 
Courcillon  de  Dangeau,  Louis  de. 

See  Dangeau. 
Courdaveanx,  Victor,  1725. 
Court  (La)  de  Paradis,  3409. 
Courtenay,  Reginald,  2292. 
Cousin  {JLat.  Cognatus),  Jean, 

614. 
Coventriensis,  Franciscus.    See 

Franciscus  de  Sancta  Clara. 
Coventry  Mysteries,  2697,  n. 
Coverdale.  Miles,  2042. 
Cowan,  T.  C,  4319. 
Coward,  William,  73-76,  86-90, 

93;  cf.  79,  79*.  82,  84,93,  99, 

173,  727,  n.,  801,  2995. 
Cowie,  Morgan,  3117. 
Coxe,  J.  R.,  3062. 
Coxe,  R.  C,  2437. 
Coyer,  G.  F.,  176. 
Crabbe,  George,  Vicar  of  Bred- 
field,  1123. 
C)-afte  (The)  to  lyve  well,  etc., 

3297. 
Cramer,  Daniel,  2957,  2959. 
Cramer,  J.,  3530. 
Cramer,  J.  A..  1990, 
Cramer,  J.  C,  806,  835. 
Cramer,  Job.,  1502,  n. 
Cramer,  L.  D.,  1898. 
Cranz,  David,  1314-16. 
Cratepolius,  Petrus   Merssaeus. 

See  Merssaeus. 
Crauschwitz,     or    Cruschwitz, 

Adam,  3331. 
Craven,  William,  874. 
Crawford,  Charles,  1580. 
Cremer,    Hermann,    2361;    cf. 

23638. 
Cremonini,  Cesare,  622,  1985* 

n. 
Crespet,  Pierre,  29. 
Creutz,  F.  C.  C,  Baron  von,  161, 

164,2417;  cf.  169. 


Creuzer,  (G.)  F.,  1329,  n.,  1699. 

Cntiaal  Inquiry  (A),  1687. 

Critical  Observations,  etc.,  1659*. 

Critique  d'un  midecin,  4767. 

Crocius,  J.  H.,  4722. 

Crocius,  Job.,  2809,  3430. 

Croleus,  Robertus.  See  Crow- 
ley. 

Crombie,  Alex.,  1068. 

Crombie,  William,  3516. 

Crome,  C,  1596. 

Cromwell,  Thomas,  375. 

Crooke,  Samuel,  2386*. 

Crosa,  J.  P.  de.     »S^e  Crousaz. 

Crosby,  Alpheus,  2310,  4365. 

Cross,  E.  B.,  1308». 

Croswell,  A.,  4008. 

Crouch,  Isaac,  4045. 

Crousaz  {Lat.  Crosa  or  Croza), 
J.  P.  de,  755,  756. 

Crowe,  3Irs.  C.  (S.),  4682. 

Crowell,  Seth,  4156. 

Crowley  {Lat.  Croleus),  Robert, 
3312. 

Croza,  J.  P.  de.    See  Crousaz. 

Cruschwitz,  Adam.  See  Crau- 
schwitz. 

Cruse,  Job.,  3441,  n. 

Crusius,  C.  A.,  2413,  2414,  3509. 

Csoma  de  Koros,  Alex.,  1453''. 

Cudworth,  Ralph,  52,  2929. 

Cuentz,  138 ;  cf.  170. 

Culbertson,  M.  S.,  1521. 

Cumming,  John,  4574. 

Cunningham,  Alex.,  1473. 

Cunradus,  Georgius,  628. 

Cuper,  or  Cuyper  {Lat.  Cu- 
praeus),  Laurentius,  2051. 

Cuppe,  Pierre,  3905-06;  cf.3958, 
3962. 

Curcellaeus.    See  Courcelles. 

Cureau  de  La  Chambre,  Marin, 
4713-15. 

Curioni  (Lat.  Curio),  C.  S.,  587, 
3308-11,  4498 ;  cf.  4500,  4507. 

Curtius,  Barthol.     See  Corte. 

Curtius,  Ernst,  1730*. 

Curtius,  M.  C,  823. 

Curtmann,  W.  J.  G..  1165. 

Cusa,  Nicolaus  de.  Card.,  3673. 

Cuvier,  Frederic,  4816,  4817*. 

Cuyper,  Laurentius.    .S^e  Cuper. 

Cyprianus,  Ca3ciliu.s,  2380. 

Cyprianus,  Job.,  4723. 

Cyrillus  Alexandrinus,  3690. 

Cyrillus  Hierosolymitmus,  2944. 

Czolbe,  Heinr.,  325,  326,  340;  cE 
345. 

D.,  W.,  Of  Death,  2387. 
D***,  A.,  4724. 

Dabistdn,12o7, 1388,  n.,  1389,  n. 
Dahne,  A.  F.,  1906. 
Daille    (Lat.    Dallaeus),    Jean, 

2838. 
Daimonion  (To),  4685. 
Dalechamp,  Caleb,  46ol». 
D'Alembert,  Jean  Le  Rond.   See 

Alembert. 
Dalhusius.  J.  H.,  4603. 
Dallaeus.     See  Daille. 
Dame,  Friedr.,  626,  2964. 
Damiron,  (J.)  P.,  1239. 
Damste,  R.,  1111. 
Dana,  R.  H.,  263. 
Danfa  (ha.)  general  de  los  MueV' 

tos,  2460. 
Dangeau,  Louis  de  Courcillon, 

Abbi  de.  690. 
Daniel,  Gabriel,  4733-34. 
Daniel,  H.  A.,  3184. 
Daniell,  Mortlake,  4646. 
883 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Dannecker,  Anton  von.  2340. 
Danneil,  J.  F.,  2173. 
Dannhauer,  or  Dannhawer,  J. 

C,  1636,  2103,  3599. 
Danse    macabre   (La    grande), 

2461e  (Add.). 
Dante    Alighieri,    3284-89;    cf. 

3262-63,  3265,  4567. 
Darmanson,  Jean,  4727. 
Darrachung  der  Liebe,  4603*. 
Darwin,  Erasmus,  4799. 
Daschizki,  J.  E.,  2881. 
Dasent,  G.  W.,  1342. 
Dass  die  Biic/ier,  etc.,  1747. 
Dass  Luther,  etc.,  2621. 
Dasser,  F.,  1995. 
Dassov,  Theodor,  1869. 
Daude,  F.  F.,  the  Abb4,  2928b. 
Davenport,  Christopher,   after- 
wards Franciscus  de  Sancta 

Clara.     See  Franciscus. 
Davies,    Edward,   1348-49;    cf. 

1352,  n. 
Davies,  Edward,  3665. 
Davies,  Edwin,  3588. 
Davies,  or  Davis,  Sir  John,  618, 

619. 
Davis,    A.   J.,    4684,    4701;    cf. 

4693. 
Davis,  Sir  J.  F.,  1516. 
Davis,  J.  M.,  4256. 
Davis,  Rev.  William,  1071. 
Davis,  Woodbury.  3593. 
Davy,     Sir    Humphry,     Bart., 

1071*. 
Dawes,  Matthew,  219. 
Dawes,  Sir  William,  Bart.,  Abp., 

3826. 
Dawson,  Benj.,  2563. 
Day,  Martin,  2967. 
Bay  (The)  of  Doom.  3219. 
Bay  (The)  uf  Judgment,  3244. 
Day,  Robert,  711. 
Deacon,  Thomas,  2884, 
Dean,  Paul,  4218. 
Dean,  Richard,  4781-82. 
Beath  (Of)  and  the  Nature  of 

Soules,  2387. 
Bebat  du  corps  et  de  Vdm£,  3279, 

24610  (Add.). 
Debreyne,    P.    J.    C,  287,   287 

(Add.). 
Debrit,  Marc,  1163,  n. 
Decker,  Thomas,  3325. 
Befence     (A)     of   Restoration, 

4111. 
Deggeler,  L.,  2882. 
Deinhardt,  J.  II.,  1642. 
Delaage,  Henri,  2322,  3399, 
De  la  Chambre,  Marin  Cureau 

de.    See  Cureau. 
Delalle,  the  Abbi,  970. 
Delancey,  W.  H.,  Bp.,  4306. 
Delandine,  A.  F.,  1276. 
Delattre,  Ch.,  4829». 
Dqlbut,  the  Abbi,  4278. 
Delille,  Jacques,  979, 
Delitzsch,  Franz,  461,  2376. 
Dell,  Robert,  3273, 
Deluck,  S,,  3043. 
Demetrius  Cydnnius,  565». 
Democritus,  711. 
Democritus  Redivivus,pseudon., 

2404. 
Bemonstratio  (Evidens),  3840. 
Bemonstration  de  la   certitude, 

3548. 
Dempster.  Thomas,  1733»,  n. 
Den^sle,  165, 
Denis,  A,,  3786. 
Denis,  J.,  1724. 
Denisetus,  Joh.,  1628. 
884 


Denison,  John,  3323. 

Dennant,  John,  3269. 

Dennis,  George,  1733. 

Dens,  Petrus,  2174». 

Denton,  Thomas,  827. 

Denyse.  Nic,  2040. 

Beparting  Soul's  (The)  Address, 
3281. 

Depping,  G.  B.,  1330,  n.,  2457. 

De  Quincey,  Thomas,  4385, 

Dermott,  G.  D.,  266. 

Derschau,  Reinhold,  2600. 

Deryaux,  Antoine,  1165*. 

Desdtir,  1389, 

Desbordes  des  Doires,  Olivier, 
4505. 

Descartes  (Lat.  Cartesius),  Reng, 
35;  cf.  38,  41,42,  698.  4717-18, 
4733-34,  4744-46,  4771. 

Bescent  (The)  into  Hell,  2697*. 

Deschamps.  A.,  tfie  Abbi,  1495», 
1496b,  14951  (Add.). 

Des  Cotes,  J.  F.,  3064. 

Bescrizione  del  giudizio,  3185b, 

Desmarets,  Jean,  686, 

Desmoulins,  the  Abb€,  2913, 

Detry,  P.  F,,  115,  n, 

Deusing,  Ant.,  423-425. 

BeusingiusHautontimorumenos, 
424. 

Deutschmann,  Joh.,  2518,  2863. 

Devai  Biro,  Mathias,  2471* 
(Add.). 

Devie,  A.  R.,  Bp.  of  Belley.  2902. 

De  Wette,  W,  M.  L.    See  Wette. 

Dewey,  Orville,  2431. 

Dews,  Thomas,  1166. 

Dexter,  G.  T.,  4690. 

Dexter,  H.  M.,  4437-38. 

Deycks,  Ferd.,  1595. 

Deyling,  J.  G.  (Lat.  T.),  108, 

Bhammapadam,  1433,  1433», 
1495*. 

AioAoyo?  Trepl  »^x^?,  1672», 

Bialogue  et  entretien,  3749», 

Bialogues  on  Universal  Restitu- 
tion,  4410, 

Bialogus  de  Resurrectione,  2964, 

Dialogus  inter  Corpus  et  Ani- 
mam,  3279,  3713»,  258  (Add.). 

Dias,  Nicolao,  3197, 

Dick,  Thomas,  2252. 

Diecmann,  Joh.,  2712. 

Bies  Irse,  3184-85. 

Dietelmair,  J.  A.,  2637,  3759, 
3933 

Dieterici,  J.  G.,  4742. 

Digby,  Sir  Kenelm,  36,  643, 
643»;  cf  650,  666. 

Dillherr,  J.  M.,  2084,  3450, 

Dilly,  Antoine,  4724, 

Bilucidationes  uberiores,  448, 

Dimpfel,  C.  G,  (Lat.  T.).  3910. 

Dionysius  Bar-Salibi,  2462»,  n. 

Dionysius  de  Leewis  or  de 
Leuwis,  ali^s  Rikel  or  Ryckel, 
Oarthusiensis,  2030. 

Biscorso  filosofico,  209. 

Bixcourse  (A  Philosophical),  62*. 

Biscourse  (A)  against  Purga- 
tory, 2868. 

Biscourse  (A)  concerning  the 
Certainty,  etc.,  719. 

Biscourse  (A)  concerning  the 
Resurrection,  2992. 

Biscourse  (A)  upon  the  Inter- 
mediate State,  2567. 

Biscovery  (A)  of  Bivine  Myste- 
ries, 70, 

Bispunctio  Notarum  XL,  4541 . 

Dispute  de  Vdme  damnie,  2046; 
cf,  3279. 


Bisquisition   (A)   on   Oreatiotf^ 

4195, 
Bisquisitiones  theologiae,  2147». 
Bisquisitions  on  several  Subjects, 

488, 
Bissertatio  singularis,  etc.,  472. 
Bissertation  (A)  concerning  the 

PrsE-existency  of  Souls,  475. 
Bissertation  (A)  on  the  Natural 

Evidence,  1114. 
Bissertation  (A)  on  the  Religious 

Knowledge,  1742. 
Bissertation  (A    Philosophical) 

upon  Beath,  123, 
Bissertations   sur    Vimmatiria- 

liti,  826. 
Ditton,  Humphry,  100,  3135, 
Bivine  Glory  brought  to  View,  in 

tlie  Condemnation,  4022. 
Bivine  Glory  brought  to  View  in 
the  Final  Salvation,  4023-24. 
Dobell,  Joseph,  4565. 
Dobney,  H.  H,,  4320;  cf,  2321, 

4367. 
Dobson,  Thomas,  4103. 
Boctrine  (The)  of  Eternal  HeU 

Torments.  4227. 
Boctrine  (The)  of  Hell  Torments, 

3912. 
Boctrine  (The)  of  the  Resurrec- 

tion,  3105. 
Dodd,  William,  2418, 
Doddridge,  Philip.  844, 
Dodgson,  Charles,  2468, 
Dods,  J.  B..  1195,  4219, 
Dodwell,  Henry,  81,  2114-29 ;  cf. 

93,  801,  2132. 
Dodwell,  William,  3927. 
Dodworth,  Jer.,  3580, 
Doderlein,  J.  C,  1747,  3156. 
Doedes.  J,  I,,  3170,  3172. 
Dollinger,  J.  J,  I,,  1300,  1982, 

1300  (Add.). 
Doring,  H.  (J.  M.),  1158. 
Doring,  P,  J.,  986. 
Dole,  B.,  4140. 
Dolle,  C.  A.,  3238, 
Dominicus  de  Neapoll,  2033, 
Donker  Curtius,  H.  H..  3069. 
Donndorff,  J.  A.,  2233.' 
Bnod  (De)  een  gids,  2434. 
Boomsday,  3186. 
Doppert.  Job.,  501. 
Dorbeck,  D.,  386i?  (Add.). 
Dorner,  I.  A.,  2294. 
Dorr,  Benj.,  3654^, 
Dorris,  W,  D.,  311, 
Dosabhoy  Framjee,  or  Framjt, 

1388,  n. 
Douce,  Francis,  2452, 
Doucin,  Louis,  2012b. 
Douglas,  Lady  Eleanor,  3208. 
Douglas,    Neil,    4095,    4109-11, 

4122;  cf  4151. 
Dourneau,  the  Abbi,  892». 
Ao^ai  trepl  ^vxv^,  1671. 
D'Oyley,  Robert,  3010, 
Draper,  J.  W.,  343. 
Drechsler,  J.  G.,  4720, 
Dreckmann,  B.  G.,  2463. 
Brei  Abhandlungen,  3983, 
Dreier,    or    Dreyer,    Christian, 

416». 
Drelincourt,  Charles,  2390». 
Dresde,  F.  W.,  2692. 
Drew,  Samuel,  980,  3072, 
Drexelius,      Hieremias,     3326, 

3330,  3438,  3705, 
Dreyer,  Christian.    See  Dreyer. 
Drieberge,  Joh.,  2165. 
Drihthelm,  3268. 
Drobisch,  Max.,  4860. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  "WORKS. 


Drom  (En  maerkelig),  3261». 
Dronke,  Gustav,  1559o  {Add.). 
Droom  van  den  hemel,  3554. 
Drosihn,  I6I60  (Add.). 
Drossbach,    Max.,    1181,    1203, 

1217,1233. 
Dubois,  B.,  23631  (Add.). 
Dubois  de  Rochefort,  Guillaumd 

de.  See  Rochefort. 
Duclos,  C.  P.,  1352,  n. 
Dudgeon,  William,  3985. 
Dudley,  John,  305. 
Durr,  J.  C,  434,  2508. 
Dufour,  the  Abb4,  177. 
Du   Fresnoy,  Nicolas    Lenglfet. 

See  Lenglet. 
Dugard,  C.  L.,  770. 
Du  Gardin  (Lat.  Gardinius,  or 

Hortensius),  Louis,  403»,  405*. 
Duges,  A.  (L.),  4834. 
Du  Halde,  J.  B.,  1512»>. 
Duhamel,  J.  B.,  679. 
Du  Hecquet,  Adrien,  592. 
Du  Jon  (Lat.  Junius),  Frangois, 

of  Bourges,  2477,  2784. 
Du  Meril,  fidelestand,  2018,  n., 

3183. 
Dumesnil,  Alfred,  1253». 
Dummer,  Jeremiah,  2677. 
Du    Moulin    (Lat.    Molinaeus), 

Lewis,  4504. 
Du     Moulin    (Lat.    Molinaeus), 

Pierre,  the  elder,  2785-90;  cf. 

2805. 
Duncan,  John,  878. 
Duncker,  Ludwig,  2007. 
Duns    Scotus,    Joh.,  2027«;    cf. 

4894,  n. 
Dunton,  John,  477. 
Duparc,  H.  M.,  295. 
Du  Perron,  A.  H.  A.    See  An- 

quetil  du  Perron. 
Du  Pin,  L.  E.,  2528,  4606. 
Du  Plessis-Marly,  P.  de  Mornay, 

Seigneur.     Sf-e  Mornay. 
Duplicschrift,  2617. 
Duran,    Simeon    Ben    Zemach. 

See  Simeon. 
Durand,  2313». 
Durand,  Claude,  2792, 
Durandus  a  Sancto  Porciano  (Pr. 

Durand  de  St.  Pourgain),  Gui- 

lielmus,  2027 <!. 
Duration    (On    the)    of  Evil, 

4411. 
Dureau  de  la  Malle,  A.  J.  C.  A., 

4827. 
Du  Rondeau,  R.  Fournier,  Sieur. 

See  Fournier. 
Du  Rosey,  2615-21 ;  cf.  2624. 
Dutoit  Mambrini,  M.  P.,  4067. 
Dutton,  Salmon,  4129,  414T. 
Duval,  Andre,  2789-90. 
Duval,  Pierre,  192. 
Du  Vigier,  Rassiels.    See  Ras- 

siels. 

E.,  D.,  3485. 

E.,  T.  [i.e.  Robert  Boyle],  2978. 
Eadmerus,  3408. 
Earbery,  Matthias,  2140. 
East,  Thomas,  2429, 
Eaton,  David,  2427. 
Eberhard,  Fr,,  3659. 
Eberhard,  J.  A.,    3997-99:    cf, 

4004,4011,  n. 
Eberlin,  (G.)  P.,  897. 
Ebersbach,  C.  H.,  1092, 
Ecbertus,  or  Eckbertus,  465, 
Ecchellensis,  Abraham,  1969, 
EccUsiai^tef,  1851-59";  1827. 
Eck,  Joh.,  2736. 


Eckermann,  Carl,  1291*. 
Eckermann,  J,  C,  R.,  940,  3526. 
Eckhard,  Heinr,,  2668, 
Eckley,. Joseph,  4022-26, 
Eckstein,  Ferdinand,  Baron  von, 

1298. 
J^claircissement,  3749, 
Edda,  the  Prose,  1339, 
Edgar,  Samuel,  2714. 
Edgar,  William,  4149, 
lldkins,    Joseph,    1476»,    1483», 

1522, 
Edmonds,  J,  W,,  4690. 
Edmondson,  Jonathan,  3542. 
Edwards,  B.  B,,  3083, 
Edwards,  Jonathan,  the  elder, 

3737,4072;  cf.  4056, 
Edwards,  Jonathan,  the  younger. 

4062. 
Edwards,  Peter,  4565, 
Edwards,  William,  4875. 
Edzardi,  J.  H.,  3891. 
Edzardi,  Sebast.,  3822,  n.,  3883. 
Eggenfeld,  J.  C,  666. 
Egger,  Joh.,  1883. 
Eggers,  J.  H.  C,  1538. 
Egomet,  M.D.,  pseudon.,  383, 
Ehrenberg,  BYiedr,,  534,  3636. 
Ehrenberger,  Statins,  2513, 
Ehrhardt,  J.  G.  D.,  3075». 
Eichhoflf,  F.  G.,  1470*. 
Eichhorn,  J.  G.,  1835. 
EigenAS  und  Fremdex,  1153. 
Eindelijke  gelukzaligheid  (De), 

4037. 
Eines  Anonymi  ernstliche  Unter- 

suchung,  2505. 
Einzinger  von  Einzing,  J.  M.  M., 

185. 
Eisenmann,  J.  A.,  248. 
Eisenmenger,  J.  A.,  1877,  1935, 

n.,  1950,  n. 
Ekelund,  Jak,,  861. 
Meinens  de  m^taphysique,  162. 
Eleusis,  1700. 
Eliakim,  pseudon.,  4390», 
Ellas  a  Sancta  Teresia  (formerly 

J.  B.  Wils),  2827. 
Ellice,  James,  1821. 
Ellis,  Aaron,  4391. 
Ellis,  G.  E.,  496,  n. 
Ellis,  William,  1307. 
^oge  de  VEnfer,  3742-43. 
Elphinstone,  Mountstuart,  1456, 
Elpizon  an  seine  Freunde,  951 ; 

cf.l016, 
Elpizon,  Oder  uber  meine  Port- 

dauer,  949. 
Elsdale,  Samuel,  2239. 
Elswich,  J.  H.  von,  104. 
Elucidarium,  2020-20». 
Ely,  E.  S.,  4242. 
Emerson,  Brown,  4139. 
Emerson,  G,  H.,  1213, 
:^mery,   J.  A.,  3749,  3753;   cf. 

3750, 
Emes,  P„  4632, 
Emmons,  Nathanael,  2291,  4030, 

4062,  4643, 
Empedocles,  Agrigentinus, 

1559", 
Empie,  Adam,  4178, 
Enernann,  M.,  4547, 
Enfantin,  (B.)  P,,  2363^,   2363k 

(Add.). 
Enfer  (V)  dUruit,  3989. 
Engel,  K.  C,  3617. 
Engelbert,  3283*. 
Engelbert,  Herm.,  1795. 
Engelbrecht.  Hans,  3227*. 
Engelcken.  H.  C,  4610,  4651»>. ' 
Engelhardt,  J,  C,  3508». 


Engelmann,  C.  F.  A.,  1101. 

Engel  mann,  J,  F,,  2512, 

Engstrand,  1843, 

Ennemoser,  Joseph,  458. 

Enoch,  Book  of,  1920. 

Enquiry  concerning  the  Eter- 
nity,  4321, 

Enquiry  (An)  into  the  Conse- 
quences, 4549, 

Enquiry  (An)  into  the  Force, 
3138, 

Enquiry  (An)  into  the  Nature 
of  the  Human  Soul.  125,  126, 

Enquiry  (An)  into  the  Nature 
of  the  Human  Soul,  its  Ori- 
gin, etc,  157. 

Enquiry  (A  Serious)  into  the 
Nature,  State,  etc.,  2577, 

Enquiry  (A  Brief)  into  the 
State,  etc.,  2202. 

!Ensor,  George,  279, 

Entdeckter  Atheismus,  3841, 

Entretiens  sur  la  nature  de 
Vdme  des  betes,  4772, 

Entretiens  sur  la  restitution, 
3801, 

Entwurf  (Kurzer),  3485, 

Ephraem,  Syriis,  Saint,  3405- 
06, 

Epicurus,  1648, 1675^,  n. 

Epiphanius,  Pseudo-,  2645, 

Epistles:  or,  The  Great  Salva- 
tion, 4010, 

Epistles,Philosophical,  837. 

Epistola,  etc,  4540, 

jSpitre  d  mon  esprit,  152. 

Erbkam,  Heinr.,  4263. 

Erdmann,  J.  E.,  282, 1110,  n, 

Erfordia,  Jacobus  de.  See  Jaco- 
bus de  Clusa, 

Erigena,  Johannes  Scotus.  S$e 
Scotus, 

Erinuerung  auf  die  Gegenmey- 
nung,  119, 

Erinnerungen  uber  Tresenreuter, 
2547. 

Erlduterung  eines  Beweia- 
grundes,  853, 

Ernesti,  J.  A.,  2466. 

Ernesti,  J,  D.,  3716, 

Ernster  Blick,  1032, 

Erbrterung  (Schrift-  und  ver- 
nunftmassige),  3608. 

Erbrterung  der  Frage,  3493, 

Erbrterung  einiger  der  wichtig- 
sten  Pragen,  3897, 

Erroneous  Views,  2431. 

Errors  (The)  of  Modern  Tlie- 
ology,  4329. 

Erskine,  William,  1389, 1393». 

Erythropolitanus,  R,  L,  ^e 
Lutz, 

Eschatologie,  2286, 

Eschenmayer,  C.  A.,  1031. 

Escriva,  Francisco,  2058. 

Esdras.    See  Ezra. 

Esistenza  (Dell')  e  degli  attri- 
buti,  790. 

Esposizione  d'un  sonetto,  1571». 

Esquiros,  (H.)  A.,  1229*. 

Essai  de  psych  ologie,  168, 

JEssai  d'une  sisteme,  138. 

Essai  d'une  demonstration,  3969*. 

Essai  philosophiqv^,  4751. 

Essai  sur  la  nature  de  V&me, 
138>. 

Essai  sur  la  providence,  3008. 

Eisais  de  morale,  2096, 

Essais  philosophiques,  1033. 

Essay  (The  Grand),  90, 

Essay  (A  Miscellaneous  Meta- 
physical), 485»- 

885 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Essay  (An)  concerning  the  Hu- 

man  Rational  Soul,  184. 
Essay  on  Fecundation,  450. 
Essay    (An)    on    Immortality, 

1025. 
Essay  (An)  on  the  Distinction, 

etc.,  290. 
Essay  (An)  on  tJie  Divine  Pa- 
ternity, 3921. 
Essay  (An)  on  the  Doctrine  of 

Eternal  Punishments,  4060. 
Essay  on  the  Evidence,  257  8*. 
Essay  on  the  Happiness,  3524. 
Essay  (An)  on  the  Immateriality, 

213. 
Essay  (An)  on  the  Immortality, 

899. 
Essay  on  the  Intermediate  State, 

2575. 
Essay  (An)  on  f/te  Resurrection, 

3015. 
Essay  on  the  Rewards  of  Eter- 
nity, 3495. 
Essay  (An)  on  ^Tie  ;?taie  of  the 

Soul,  2250. 
Essay  (An)  proving,  etc.,  3606. 
Essay  (An)  towards  the  Proof, 

2541. 
Essay  (An)  towards  demonstra- 
ting, etc.,  178. 
.Essay  (An)  Mp''^  ^^^  ^SomZ  o/ 

Jfan,  70,  n. 
Essay  (A  Moral)  wpon  iTie  Soul 

of  Man,  56,  70,  n, 
Essays:    on    Retirement,    etc., 

873». 
Estibius  Psychalethes,2)seMdon., 

73. 
Estlin,  J.  P.,  4123. 
Eternal  Misery,  3918. 
Eternal  Punishment,  4143. 
Etudes  sur  la  th6orie,  1018. 
Euen,  F.,  344. 

Eugenicus,  Marcus,  Ahp.,  2H22. 
Euler,  Leonhard,  144. 
Euripides,  1718. 
Eusebius  Alexandrinus,  2644*. 
Eusebius  Jieyome-asis,  pseudon., 

2578e. 
Eusebius  Emesenus,  2644». 
Eustratius,        Constantinopoli- 

tanus,  2718. 
Euthanatos,  2432. 
Evangelium  (Das  ewige),  3803. 
Evans,  David,  4046. 
Evans,  John,  2430. 
Evelt,  Jul.,  2313. 
Everett,  L.  S.,  4211. 
Evers,  G.  C.  li.,  911. 
Evidence  (An)  for  Immortality, 

516. 
Evidence  (The)  for  our  Saviour's 

Resurrection,  3137. 
Evidence    (The)    of    Relation, 

984. 
Evidence  (The)  of  the  Resurrec- 
tion, 3146. 
Evidens  Demonstratio,  3840. 
Ewald,  (G.)  H.  (A.)  von,  1845. 
Ewald,  J.  L.,  2225-26.  3523*. 
Ewald,  W.  E.,  2149,  3363. 
Ewige  Evangelium  (Das),  3803. 
Ewige  Zorngerichte  (Das),  3810. 
Ewigkeit  (Ue\?er  die)  der  Hollen- 

strafen,  4063. 
Examen  de  V  Orig4nisme,  3907. 
Examination  (An)  of  Mr.  W—s's 

Second     Proposition,     1804- 

05. 
Examination  (A  Brief)  of  the 

Rev.  Mr.  Warburton's  Divine 

Legation,  1803. 
886 


Examples  how   mortall   synne, 

etc.,  3696. 
Excursions  (The)  of  a   Spirit, 

3532b. 
Existence  (On  the)  of  the  Soul 

after  Death,  271. 
Existencia  del  otro  mondo,  1138», 

n. 
Existentia  (De)  Dei,  698. 
Exploratio  Immortalitatis,  1673. 
Expositor  (The).  4212. 
Extraction  (The)  o/  JIfaws  (SmZ, 

409». 
Eyleraann,  R.  (F.),  2230. 
Eylert,  R.  (F.),  2231. 
Eylke.  Chr.,  2536. 
Ezekiel,  1860. 
Ezra  {Lat.  Esdras),  1921. 

P.,  A.  C,  141. 

F.,  S.  v.,  1218. 

Faber,  Basilius,  2474»,  3191. 

Faber,  G.  S.,  3570. 

Faber,  J.  M.,  550, 1271. 

Fabri    {Lat.    Faber),     Filippo, 

2810. 
Fabri,  Friedr.,  336. 
Fabrica,  Job.  de,  2726. 
Fabricius,  J.  A.,  545,  1572,   n., 

2108,  4663,  n.;    cf.  779,    547» 

(Add.). 
Fabricius,  J.  L.,  66.3. 
Fabricius,  Joachim,  415. 
Fa-hian,  1435»,  1435i>. 
Fair,  John,  4279. 
Fairclough,  Daniel.  See  Featley. 
Fajjumi.     See  Saadja. 
Falander,  Abr.,  813. 
Falck,  Nathanael,  2516,  4731. 
Falconer,  Thomas,  M.D.,  3164. 
Falletti,  T.  V.,  209. 
Falloon,  W.  M.,  3594. 
Farabt,  i.e.  Abft-Nasr  Moham- 
med al-Farabl,  \^Vi^,  n. 
Fardella,  M.  A.,  66. 
Pardon,  A.  B.,  920, 
Farewell  to  Time,  3538. 
Faria    Barreiros,   Antonio    de, 

3736. 
Farley,  Stephen,  4142. 
Pari  in,  J.  W.,  1093. 
Farther  Thoughts,  86. 
Fasciculus  rariorum,  etc.,  2103, 

2147". 
Passoni,  Liberate,  2682-83». 
Paure,  A.,  262,  376. 
Fausboll,  v.,  1433. 
Faust,  Jac,  2603. 
Faustus,  Reiensis,  9. 
Fawcett,  J.,  2183. 
Fmr  (The)  of  Death,  2435. 
Fearn,  John,  1025. 
Fearon,  H.  B.,  269. 
Featley,  or  Fairclough,  Daniel, 

2389. 
Fechner,  G.  T.,  327,  386a,  iio2, 

1190. 
Fecht,  C.  L.,  1159. 
Fecht,  Johann.  2994,  3719,  3804, 

4544;  cf.  3816,n. 
Fecundation,  Essay  on,  450. 
Fede,  Rene,  432. 
Pedeli,  G.  B.  de'.  616. 
Feder,  J.  G.  H.,  917. 
Fee,  A.  L.  A.,  4876. 
Fegfeuer  (Das),  2909. 
Feldhoff,  August,  2273, 
FelicitA,  (De  la),  etc.,  3481. 
Pellowes,  Robert,  1103,  2424. 
Felstad,  H.  G.,  400. 
Pelton,   Henry,  D.D.,  3006-07; 

cf.  3018. 


Fenel,  J.  B.  P.,  1268, 1352,  n. 
Penelon,  F.  S.  de  la  Mothe,  738. 
Fenner,  Dudley,  2771. 
Ferguson,  Adam,  929. 
Pern,  Robert,  3488. 
Fernald,  W.  M.,  4280. 
Ferrari,  G.  S.,  2082*. 
Perrariensis,  Johannes  Canales. 

See  Canales. 
Perriar,  John,  236,  237. 
Perrier  (Lai.  Ferrerius),  Jean, 

664. 
Ferris,  or  Ferriss,  Edwin,  4117, 

n.,  4185. 
Ferry,  2805. 
Peslefa,  J.  J.,  428. 
Pessler,  Conr.,  3482. 
Festus,  4270. 
Feu  (Le)  H'Helie,  2789. 
Peucht,  Jac,  2762-63. 
Feuerbach,   Ludwig  von,  1072, 

1173;  cf.  315. 
Feuerlein,  J.  C,  58,  2394,  3483, 

3729. 
Feuillet,  Madeleine,  2103. 
Pevrier,  J.,  659». 
Few  Thoughts  (A),  990. 
Peydeau,  Ernest,  1298». 
Fichte,  I.  H.,  293,  318,  337,  372, 

n.,  377,  378,  1085;  cf.  1098. 
Fichte,  J.  G.,  1204. 
Ficinio,  Marsilio,  568*. 
Fidanza,    Giovanni    di,    called 

Bonaventura.     See  Bonaven- 

tura. 
Piddes,  Richard,  745,  746. 
Fiedler,  S.  C.  1854. 
Field,  Nathaniel,  2636. 
Fienus,  Thomas,  401». 
Piera,  Baptista,  582. 
Figuier,  Louis,  4673. 
Filalethes,  Philantropicos,  pseu- 

don.,  4111. 
Final  Restoration,  4158. 
Finck,  Gasp.,  3322». 
Pincke,  Daniel,  2606. 
Fioretti  di  San  Francesco,  3283, 

n. 
Pirmin,  Giles,  4537. 
First    Day    (The)    in    Heaven, 

3532. 
Fischer,  [A.?],  2276,  n. 
Fischer,  A.,  2290,  n.,  2441,  n. 
Fischer,   C.   P.,  315,  316,  1134, 

1600, 1644. 
Fischlin,  L.  M.,  3830,  3842;  cf. 

3816,  n. 
Pish,  H.  C,  1845.  n. 
Fish,  Samuel,  4833. 
Fisher,  4084r-85. 
Fisher,  G.  P.,  3181. 
Fisher.  John,  Bp.,  2738. 
Fisk,  Wilbur,  4252. 
Five  Sermons,  772.  , 

Fjollstrom,  Job.,  506, 
Flanders,  G.  T.,  4344. 
Piatt,  J.  P.  von,  1893,  3603. 
Plavel,  John,  51. 
Flavin,   Melchior  de,  2474;   cf. 

2478. 
Flechere,  J.   (W.)  de    la.     See 

Fletcher. 
Fleischer,  H.  L.,  1992". 
Fleischer,  J.  M.,  2201. 
Fleming,  Caleb,  173-175,774;  cf. 

1813. 
Fleming,  Robert,   the  younger, 

2993. 
Flemming,  C.  P.  von,  267. 
Fletcher,  or  de  la  Flechere,  J. 

(W.),  2899. 
Fleury,  A.,  3033». 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Fleury,  Amedee,  4663. 
Flint,  or  Flynt,  Henry,  3227. 
Florence,  Chuncil  of,  2722». 
Floss,  H.  J.,  1142. 
Flourens,   (M.  J.)  P.,  4756,  n., 

4840,  4S87»; 
Floyd,' John,  2799,  4954. 
Find  (Lat.  de  Fluctibus),  Robert, 

2961. 
FlUgel,  Gastav,  1286. 
Flugge,  C.  W.,  553,  960,  988. 
Flynt,  Henry.     See  Flint. 
Tbe-knue-ki,  1435»,  \^b\ 
Foggini,  P.  F.,  4496. 
Fokker,  J.  P.,  1027. 
FoUen,  C.  (T.  C),  2259. 
Fontenelle,  B.  Le  B.  de,  3073». 
Fontenelle,  J.   S.  E.  Julia  de. 

See  Julia  de  Fontenelle. 
Forbes,  Darius,  4297,  4338. 
Forbes  (Z-a^.  Forbesius  k  Corse), 

John,  2710,  3678. 
Forbes,  William.  Bp^  2849. 
Forbiger,  J.  G.,  1809. 
Forchammer,  P.  W.,  1725». 
Forge,    Louis   de   la.     See   La 

Forge. 
Forichon,  the  AbM,  288. 
Formey,  J.  H.  S.,  783*. 
Formstecker,  S.,  1781. 
Fornariia,  Hieronymus  de,  Bp^ 

579. 
Fornier.    See  Fournier. 
Forrester,  George,  4120. 
Forster,  Joseph,  128. 
Forsyth,  Robert,  991. 
Fbrtdauer    (Die)   im    Jenseits, 

2314. 
Fortdauer  und  Zustand  des  Men- 

schen,  992. 
Fortelius,  Gabriel,  757. 
Fortia  d' Urban,  A.  J.  F.  X.  P.  E. 

S.  P.  A.,  Marquis  de,  1094, 
Fortlage,  Karl,  1230. 
Fortoul,  Hippolyte,  2454. 
Foster,  Dan,  4099. 
Foster,  Joel,  4086. 
Foster,   John,    4141,    n.,    4365, 

4389;  cf.  4366. 
Foucaux,  P.  E.,  1434''. 
Foucher,  Paul,  the  ATM,  1368, 

1391. 
Foulkes,  Thomas.  1417. 
Four  Dialogues  between  Eubulus 

and  Phygdlus,  741. 
Four  Dissertations,  4061. 
Fourmont,  fitienne,  1679. 
Fournier,    or    Fornier,     Raoul, 

Sieur  du  Rondeau,  401. 
Frankel,  Benjamin,  1961. 
Fragment  eines  Gei^prdchs,  3049. 
Fragmente  und  Antifragmente, 

3156. 
Francis,  B.,  3247. 
Francis,  Eben,  4-312. 
Francisci,  Erasmus,  2103,  3221, 

3475,  3722. 
Franciscus    de    Sancta    Clara, 

or    Coventriensis,    originally 

Christopher  Davenport,  2498- 

99. 
Franck,  Adolphe,  1174, 1910;  cf. 

1914. 
Francke  {Lat.  Francus),  Greg- 

3449. 
Francke,  Wilhelm,  2675. 
Franckenberg.    Abraham    von 

{Lat.  Franciscus   Montanus), 

2486. 
Francklin,  William,  1443". 
Frangois,  Jacques,  of  Varenne, 

4532. 


Fran9oi3  de  Neufchateau,  N.  L., 
Count,  258,  258  (Add.). 

Frank,  Othmar,  1416.  n. 

Franke,  G.  S.,  554.  2214. 

Franklin,  Benjamin,  4361,  4471. 

Franklin,  Beiyamin,  pseudon., 
1961. 

Frantz,  A.,  2926. 

Franz,  A.  W.,  155, 1269, 

Franz,  Wolfgang,  3199>. 

Frapporti,  Giuseppe,  298,  299. 

Frauenstadt,  Julius,  335. 

Free  Inquiry  (A),  714. 

Free  Strictures,  4084. 

Free  Thoughts  concerning  Souls, 

Free  Tfioughts  in  Defence,  711. 

Free  Thoughts  upon  the  Brute- 
Creation,  4759. 

Freeman,  J.  E.,  3544. 

Freethinking  Christians'  Quar- 
terly Register,  2248. 

Freitag,  Job.,  406,  407,  4709-11. 

Fremling,  Math.,  868. 

French,  Calvin,  4298.      ■ 

French,  J.  0.,  4818. 

French,  W.  R.,  1249. 

Frenzel,  S.  F.,  47,  48,  436. 

Fr^re,  the  Abbe,  2264. 

Freret,  Nic  858,  n.,  1352,  n. 

Freunde  (Zvfeyer  guter)  vertratt- 
ter  Brieff-Wechsel,  101, 102. 

Freundes  (Eines)  der  Warheit, 
3923. 

Freville,  A.  F.  J.,  4800. 

Freymund,  Andreas,  3911». 

Frick,  J.  G.,  1^44. 

Fridlibius,  Ericus,  pseudon., 
4605*. 

Friederich,  Gerh.,  1078. 

Friedlich,  P.  H.,  2075, 

Friedrich,  Fr.,  4888. 

Friedrich,  T.  H.,  1043. 

Friendly  DisptUants  (The), 
4449. 

Friendship  in  Death,  3494. 

Fries,  3119. 

Frimel,  Joh.,  3444. 

Frisch,  J.  F.,  3506. 

Frisch,  6.G.,  1862. 

Frith,  John.  2738-39. 

Frohschammer,  J.,  332,  460. 

Frolich,  Wolfg.,  226. 

Fromm,  N.  E.,  750. 

Fromondus,  Libertus,  39. 

Frothingham,  N.  L.,  2704. 

Frowein,  J.  W.  A.,  993. 

Friihauff,  Christian,  795. 

Fry,  H.  J.,  1240. 

Fnchs,  2304,  n. 

Fuchs,  C.  J.,  4877. 

Fullner,  G.,  1791, 

Furst.  Julius,  1929. 

Fulke  {Lot.  Fulco),  William, 
2766-68. 

Fullarton',  Joseph,  2087». 

Fuller,  Allen,  4249. 

Fuller,  Andrew,  4087;  c£  4088, 
4096,  4165. 

Fuller,  S.  W.,  4256. 

Furseus,  Saint,  3267. 

Furtwangler,  Wilh.,  1723. 

Future  Life  (The)  of  the  Good, 
3551. 

Future  Punishments,  4400. 

Future  Rewards  and  Punish- 
ments, 1681. 

Future  State  (The).  .Or,  A  Dis- 
course. 3469. 

Future  State  (A)  proved  from 
the  Light  of  Nature,  863. 

Fyfe,  R.  A.,  2357-68. 


Fysh,  Frederic,  3098. 

G.,  C,  4780. 

G.,  C.  F.,  3841. 

G.,  Sir  J.,  749. 

G  . . .,  800. 

Gabelentz,  H.  C.  von  der,  1512. 

Gabillot,  4853. 

Gabler,  282.  n. 

Gabler,  J.  P.,  902,  4091. 

Gabriel  Acosta.    See  Acosta. 

Gabrielli,  G.  M.,4541. 

Gadolin,  Gust.,  1525. 

Gadolin,  J.  A.,  1777. 

Gaetano,  Tommaso  da  Vio,  Oa,rd. 

See  Yio. 
Galanos,  Demetrios,  1406,  n. 
Galantes,  Livius,  1572. 
Galbraith,  John,  4328. 
Galeani  Napione,  G.  F.,  Count, 

4567. 
Galenus,  Claudius,  606,    1638; 

cf  1936,  n. 
Galla,  G.  C.  la.    See  La  Galla. 
Gallego  de  la  Serna.  Juan,  409, 
Gallin,  architect,  1241. 
Galloway,  George,  4329. 
Gams,  Bonif .  2304,  n. 
Gangauf  Theodor,  563. 
Ganesa  Parana,  1462*. 
Garbrecht,  Peter,  2500. 
Garcaeus,  Joh.,  2047. 
Garcin  de  Tassy,  J.  H.,  1979. 
Garden,  Francis,  3563. 
Gardini,  Antommaria,  222. 
Garflinius.    See  Du  Gardin. 
Garratt,  G.,  4879. 
Garrett,  J.,  1406,  n. 
Gascoigne,  George,  3194*. 
Gasparin,    A.    (£.),    Count   de, 

4691-92. 
Gasparin,  N.    B.,  Countess   de, 

3590a,  3590b. 
Gassend,    commonly    Gassendi^ 

Pierre,  660». 
Gastrell,  Francis,  Bp.,  751. 
Gatterer,  J.  C,  1357, 
Gaubil,  Antoine,  1500. 
Gaude,  Aug.,  997. 
Gaudenzio    (Lat.    Gaudentins), 

Paganino,  1550. 
Gaudin,  Alexis,  3849. 
Gaurapada,  1421. 
Gautama,  or  Gotama,  1423. 
Gay,  Ebenezer,  4154. 
Gazalt,    or   GazzalL    See  Gha- 

zal£. 
Gebhard,  B.  H.,  3881. 
Gebhard,  C.  M.  F.,  4631. 
Gedachten  over  het  einddyk  loty 

1242. 
Gedanken  Uber  die  Betrachtur^, 

800. 
Gedanken  Uber  die  Fortdaiier, 

1048. 
Gedanken  uber  die  Seele,  876. 
Gedanken  Uber  die  UnsterUicJi- 

keit,  955. 
Gedanken  uber  Tod,  etc.,  1072. 
Gedanken   von   dem    Zwischen- 

stande,  2574. 
Gedanken  von  der  Seele,  Halle, 

2194. 
Gedanken  von  der  Seele,  Langeij- 

salza,  2200. 
Gedanken    von   der    TJnendlichr 

keit,  3953*. 
Gedik   {Lat.  Gediccus),  Simon, 

2962. 
Geier,  Martin,  2850. 
Geiger,  Abraham,  1980. 
Geisse,  H.  F.,  1143. 

887 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Gf-mischte  Gedanlcm,  2171. 
Gemistus,  Georgius.     See  Geor- 

gius. 
General  Judgment  (The),  3241. 
Genest,  C.  C,  Vie  Abbe,  739. 
Gengel,  Geo.,  759,  3230,  4663. 
Geneva,  M.  A.    See  Passero. 
Gentleman's  Magazine,  4551. 
Genua,  M.  A.     See  Passero. 
Georg  Mich.  Hirschfddens  irrige 

Lehre,  3866. 
George,  N.  D.,  2328,  4339,  4418; 

cf.  4297. 
Georgi,  J.  L.,  3935. 
Georgii,  W.,  2298. 
Georgius,  Franciscus  (Ital.  F.  G. 

Zorzi).     ^e  Z6i-zi. 
Georgius  Gemistus,  or  Pletho, 

2029a. 
G§raud  tie  Cordemoy,  Louis.  See 

Cordemoy. 
Gerber,  Christian,  2526. 
Gerdes,  Daniel,  2539,  3037. 
Gerdil,  G.   S.,    Card.,  146,    146 

(Add.). 
Geretlete  Lehre,  483. 
Gerhard,  Eduard,    1713",  1732, 

1732*. 
Gerhard,  J.  E.,  4533. 
Gerhard,  Joh.,  2060,  2103,  2482. 
Gerhard,  Ludwig,  3879-85,  3893 

-95;     cf.     3887,     3890,     3908, 

4382a. 
Gerlach,  A.  C,  4882. 
Gersonides.     See  Levi  Ben  Ger- 

son. 
Geschichte  dex  Men^chen,  2623. 
Gesenius  (F.  II.),  W.,  1919. 
Gesenius,    Justus,    2074,    2833, 

2840,  2971. 
Gesner,  J.  M.,  857, 1690. 
Gesprdch  (Ein)   im    Reich  der 

Gnaden,  3801,  n. 
Gesprach  (Eiu)  im    Reich  der 

Wahrheit,  3875. 
Gesprdche  (Zwe'i),  180. 
GesprdcJie  vom  Zustande,  3518. 
Geudei;;,  J.  S.,  3884;  cf.  3893. 
Geuss,  Georg,  1836. 
Gfrorer,  A.  F.,  1902, 1908. 
Ghazall,    i.e.    Abft-Hamid    Mo- 
hammed . . .  al-G.,  called  Al- 

gazel,  1917'',  n.,  1985a. 
Giambullari,  P.  F.,  2745. 
Giannini,  Tommaso,  632. 
Gibbon,  Edward,  1659i>. 
Gieseler,  Th.,  2261. 
Gififord,  Richard,  223. 
Gigas  (Germ.  Riess),  Joh.,  2475. 
Gihl,  Joseph,  2157». 
Gilbert,  Georg,  3432. 
Gildon,  Charles,  716. 
Gilioli,  G.  T.,  2483. 
Gillebauld,  Benott,  2016,  n. 
Gimma,  Giacinto,  4746. 
Gioberti,  Vincenzo,    2335'>;    cf. 

3756e,  n. 
Gipps,  Henry,  3079,  3080a. 
Gisborne,  Thomas,  3643, 
Gjensynet  efter  Doden,  3662''. 
Gladstone,  W.  E.,  1544. 
Gladwin,  Francis,  1437a. 
Glanvill,  Joseph,  467,  468. 
Glass,  C.  F.,  3841. 
Gleim,  J.  B.,  918. 
Gleisberg,  J.  P.,  4889, 
Gliscenti.    or   Glisseuti,    Fabio, 

612,  613. 
Gloria  (De)  et  Gaudiis,  3412. 
Glon/    (The)    and    Happiness, 

3475a. 
filUckselig,  A.  T.,  1332. 


Glynn,  Robert,  3244. 
Gobius,  Joh.,  2039,  3294. 
Goclenius,  Rudolph,   the  elder, 

393. 
God,     eeuwigheid,    onsterfelijk- 

heid,  1041. 
Goddard,    P.    S.,    2557-58;    cf. 

2560. 
God's  Love  to  Mankind,  4063a. 
Gobeh  Karl,  3109. 
Gogginger,  Ant.,  886. 
GiJschel.  C.  F.,  1084,  n.,  1091,  n., 

1095, 1104, 1222,  1709,  n.,  2698, 

n.,  3289  ;  cf.  1098,  1099. 
Goethals      (Lat.     BonicoUius), 

Henricus,  Gandavensis,  2021, 

n. 
Goethe,    J.  W.  von,  2685;    cf. 

4578,  n. 
Gb'ttliche  Entwickelung,  4014. 
Gotze,  G.  H.,  3885. 
Goeze,  J.   M.,  800,  2181,  2410, 

3036a,  3040a,  3239,  3370,  4625, 

4627-29. 
Goff,  I.  C,  4346. 
Gogerly,  D.  J.,  1463. 
Goldammer,  C.  W.,  926. 
Gomez  Pereira,  Jorge.    See  Pe- 

reira. 
Gonzalez     de     Losada,     Juan, 

2803. 
Good,  J.  M.,  4819a, 
Goodhart,  C,  J.,  3591. 
Goodwin,  D.  R.,  3110. 
Goodwin,  E.  S.,  4190-91,  4214- 

15, 
Goodwin,  John,  4598. 
Goodwin,   Thomas,  D.D.,  3348, 

3469. 
Gordon,  William,  4031. 
Gordonius,  pseudon.,  4874. 
Gorham,  G.  M.,  4384. 
Gori,  A.  F.,  1733%  n. 
Gosche,  Richard,  1985a,  n. 
Gospel  Communicator,  4161-62. 
Gotama.     See  Gautama. 
Gott,  Uhsterblichkeit.  1036. 
Gottleber,  J.  C,  1578-79. 
Gottsched,  J.  C,  164. 
Gough,  J.,  3057. 
Goulburn,  E.  M.,  3104. 
Gouttiere,  H.  A.,  1049. 
Govett,  Rev.  R.,  Jr.,  2581. 
Gowans,    William,     561,     1567, 

2275. 
Gov,  P.,  1231a  (Add.). 
Gra&,  E.  J.,  683. 
Gradmann,  J.  J.,  2242. 
Grafe,  C.  R.,  3622. 
Grasse,  J.  G.  T,,  559, 1506%  3767, 

4669. 
Graven,  M,  C,  F,  W,,  3634, 3639- 

41, 
Graham,  J.  W.,  1987'', 
Granada,  Luis  de  (Lat.  Ludovi- 

cus  Granatensis),  2050,  2649, 
Grancolas,  Jean,  4545, 
Grand  Essay  (The),  90. 
Grand  Prerogative  (The),  657. 
Grand  Question  (The),  810. 
Grande   (La)    danse    Tnacahre, 

2^<6\o  (Add.). 
Granger,  Arthur,  4273. 
Grant,  Johnson,  2253, 
Grant,     Miles,    2341,     2378-79, 

4453,  4465, 
Grantham,  Thomas,  4537. 
Grapius,  Zacharias,  1876^  3804, 

3813 ;  cf.  3816,  n. 
Gratianus  Arthensis,  2879. 
Grattan,  Richard,  1253b. 
Graul,  Karl,  1418,  3285. 


Gravina,  G.  (Lat.  J.)  M.,  3513, 

4509, 
Gray,  J,  T,,  1149, 
Great  Love  (The),  etc,  39Q0. 
Green,  E,  B.,  1408. 
Greene,  Thomas,  Bp.,  2151. 
Greenwood,  F.  W.  P..  3652. 
Greenwood,  Henry,  3701. 
Gregoire,  Henri,  Count,  545». 
Gregorius  Abulpharagius  (Syr. 

Abulfaraj),  or  Bar-Hebraeus, 

2462a,  n. 
Gregorius  Nyssenus,  3-6,  2945. 
Gregorius     Thaumaturgus,    or 

Neocsesariensis,  2, 10. 
Gregorovius,  J.  V.,  4649. 
Gregory  I.  (Lat.  Gregorius  Mag' 

nus)  Pope,  2015. 
Gregory,  F.,  89. 
Grenier,  Nicolas,  2754. 
Gretser,  Jac,  2476,  3419, 3424. 
Grew,  Henry,  2583,  4376. 
Grey,  Richard,  1805. 
Gridley,  J,  A,,  4692a, 
Griebner,  or   Gribner,    Daniel, 

2391,  3720. 
Griesbach,  J,  J,,  3160, 
Griffin,     Rector     of     Dingley, 

3965a. 
Griffin,  N,  H,,  2597, 
Griffith,  R.  D,,  1406,  n. 
Griggs,  Leverett,  4441. 
Grimm,  J,  (L.  C),  1333. 
Grindle,  Wesley,  4339a. 
Grindon,  L.  H.,  338, 
Grinfield,  E,  W.,  4640. 
Groddeck,  Q.  B.,  1528. 
Groe,  Th.  van  der.  3559. 
Grohmann,  J.  C.  A,,  888. 
Groos,   Friedr.,  272,  283,   1031, 

1124-26 ;  cf,  1081, 
Gros,  1138. 
Grosh,  A.  B.,  4274. 
Grosier,  J.  B.  G.  A.,  1513. 
Grosse,  August,  975. 
Grosse,  Carl,  532. 
Grosseteste,  or  Grosthead  (Lat. 

Capito),  Robert,  Bp.,  3282. 
Grotemeyer,  H.,  1543. 
Groth,  Daniel,  1547. 
Grotius  (Dutch  de  Groot),  Hugo, 

2839. 
Grove,  Henry,  106,  764, 765, 796, 

3137. 
Grulich,  1095,  n. 
Grumsel,  Guillaume,  2856. 
Grundtvig,  N.  F.  S.,  1328. 
Grundy,  John,  4125-26. 
Gruner,  J.  F.,  2690. 
Gruve,  Matthias,  433. 
Gruytrode,    Jacobus    de.      See 

Jacobus  de  Clusa, 
Gsell-Fels,  I.  T,,  1608, 
Guadagni,  G.  B.,  4534, 
Guarinoni      (Lat.    Guarinonius 

Fontanus),  Cristoforo,  1633. 
Gude,  G.  F.,  4507. 
Glider,  Eduard,  2706. 
Giinther,  Ant.,  1096. 
GUnther,  Gotthard,  387. 
Giinther,  Joh.,  2514-15. 
Guer,  J.  A.,  548,  4706. 
Guericke,  H.  E.  F.,  2002. 
Guerino  Meschinn,  3303. 
Gueroud,  Antoine,  4530. 
Guibert  de  Nogent,  2020,  n. 
Guido,  2039,  3294. 
Guigniaut,  J.  D.,  1699, 1726, 
Guild,  E.  E.,  4322. 
Guild,  William,  2667,  2812. 
Guileville,  or  Guilleville,  Guil- 
laume de,  3290-92. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Guilhem  de  Clennont-Lod^ve, 
G.  E.  J.,  Baron  de  Sainte- 
Oroix.    See  Sainte-Croix. 

Guilielmua  Alvernus,  or  Arver- 
nus  {Fr.  Guillaiiiue  d'Au- 
vergne),Bp.  of  Paris,  565, 2024. 

Guilleminot  J.  F.,  4726. 

Guizot,  F.  (P.  G.),  1190^. 

Gumposch,  V.  P.,  1182. 

Guiiey,  J.  A.,  4307. 

Gurlitt,  J.  (G.),  3063,  4621. 

Gurney,  Archer,  2928». 

GusmaO,  Alexandre  de,  3360. 

Gute  Sache  (Die)  der  Seele,  292. 

Gutherius  {Fr.  Guthierres), 
Jac,  1675a. 

Gutierrez,  Alfonso  de.   See  Vera- 

Gutzlaff,  Charles,  1479»,  1506i>. 
Guyon,  J.  M.  Bouviers  de    la 
Mothe,  Madame,  4067,  n. 

H.,  G.,  657. 

H.,  T.,  649,  649  (Add.). 

H.,  W.,  4524. 

HaarbrUcker,  Theodor,  1254. 

Haartman,  Joh.,  757. 

Haas,  F.,  4635. 

Haberkorn,  Pet.,  2669. 

Habermel,  Jer.,  3198. 

Haberstrumpf,  S.  H.,  4622. 

Habichhorst,  A.  D.,  2519. 

Hacker,  J.  G.  A.,  2693. 

Hackett,  H.  B.,  1667. 

Hades  and  Heaven,  2590. 

Hades   and    the    Eesurrection, 

2589. 
Haberlin,  G.  H.,  2869. 
Haeggroth,  Nic,  533. 
Hanfler,  Joh.,  3817;  of.  3816,  n. 
Hanlein,  H.  K.  A.  von,  1855. 
Harlin,  Sam.,  1105. 
Hartel,  Jakob.    &e  Hertel. 
Haseler,  J.  F.,  919. 
Havernick,  H.  A.  C,  1396. 
■Haferung,  J.  C,  3492,  3735. 
Haffner,  Gotthard,  517. 
Hagemeier,  Joachim,  2510. 
Hagen,  F.  W.,  981. 
Hahn,  H.  A.,  1784. 
Hahn.  P.  M.,  3560». 
Halbertsma,  J.  H.,  1457". 
Halbkart,  C.  W.,  1530. 
Hales  or  Ales,  Alexander  de. 

See  Alexander. 
Hall,  Alexander,  4343;  of.  4344, 

4360. 
Hall,  E.  B.,  3105. 
Hall,  F.  E.,  1425. 
Hall,  James,  4392. 
Hall,  Joseph,  Bp.,  3336. 
Hall,  W.  J.,  2914. 
Hallam,  R.  A.,  4366. 
Hallenberg.  Jonas,  2933. 
Haller,     Albert,     Baron    von, 

4005. 
Hallet,  Joseph,  tJie  younger,  761, 

765. 
Halliwell,  J.  0.,  2647,  2697,  n. 
Hallock,  B.  B.,  4281. 
Ham,  J.  P.,  2306,  2632,    4391, 

n. 
Hamberger,  Julius,  3125,  3132^. 
Hambleton,  John,  2282. 
Hamel,  E.  L.,  1534. 
Hamel,  J.  B.  du.     See  Duhamel. 
Hamelmann,  Herm.,  2052,  3414, 

3415. 
Hamilton,  R.  W.,  3393. 
Hammar,  0.  F.,  456. 
Hammarin,  Israel.  2999. 
Hammer,  E.  S.,  3060. 


Hammer-Purgstall,  Joseph,  Ba- 
ron von,  1358. 
Hammferich,  M.  J.,  1334. 
Hammett,  G.  A.,  1114. 
Hammond,  Henry,  2671. 
Hammond,  J.  D.,  1161. 
Hampden,  R.  D.,  Bp.,  1730b. 
Hampole,  Richard.    See  RoUe. 
Hampton,  Benj.,  727. 
Hanaver,  Amandus,  2783. 
Hancock,  Thomas,  4819. 
Hanneken,  Phil.,  3477. 
Hannov,  M.  C,  3961. 
Hanson,  J.  W.,  4401. 
Hanstein,  G.  A.  L.,  1004,  3635. 
Happach,  L.  P.  G.,  1007, 1008. 
Harbaugh,  Henry,  3565-67. 
Harding,  C.  L.,  3031. 
Hardtschmidt,  or  Hartschmidt, 

J.  N.,  708,  1573. 
Hardwick,  Charles,  1297. 
Hardy,  R.  S.,  1467, 1471. 
Hare,  Edward,  4126. 
Hare,  Robert,  M.D.,  4694. 
Harenberg,  J.  C,  120,  3010*. 
Harles,  G.  {Lat.  T.)  C,  1272. 
Harmer,  Thomas,  1890. 
Harris,  Jerome,  2307. 
Harris,  T.  L.,  3670. 
Harris,   Rev.    William,    LL.D., 

4569. 
Harrowing  of  Hell  (The),  2647 ; 

cf.  2644,  n. 
Hartcliffe,  John,  2868,  n. 
Hartenstein,  Gust.,  1643. 
Hartley,  David,  3952,  4227;  cf. 

207. 
Hartlieb,  J.  F.,  1344. 
Hartmann,  J.  A.,  1556. 
Hartmann,  Joh.,  3320. 
Hartschmidt,  J.  N.    See  Hardt- 
schmidt. 
Harwood,  Edward,  2195,  2422. 
Hase,  C.  H.,  169. 
Hase,  Cornelius,  2678-79. 
Hase,  K.  (A.),  3133. 
Hasert,  F.  R.,  289. 
Hasse,  J.  G.,  1894. 
Hasselquist,  A.  B.,  678. 
Hassencamp,  J.  M.,  1834. 
Hastings,  H.  L.,  2329-31,  2348», 

4393,  4412,  4442,  4485,  4646". 
Hastings,  Warren,  936. 
Hatfield,  E.  F.,  4292;  cf.  4281, 

4293,  4350. 
Hatteus,  Heinr.,  608. 
Hatto,  or  Hetto,  Bp.,  3269. 
Hauber,  E.  D.,  1555. 
Hauber,  J.  M.,  843. 
Hauer,  T.  H.    See  Haver. 
Hauflf,  D.  F.,  920,  922. 
Haug,    Martin,    1373,    1382-83, 

1385,  n. 
Haughton,  Sir  G.  C,  1405,  n., 

1453b,  n. 
Haughton,  Rev.  G.  D.,  1135. 
Haunold,  Christoph,  410. 
Haupt,  K.  A.  F.,  1112. 
Haureuski,     Erich,     pseudon., 

2432. 
Hautin,    Jacques,    2090,    2851, 

2858. 
Hautin,  Jean,  2832». 
Haver,  m-  Hauer,  T.  H.,  4610. 
Hawarden,  Edward,  4636. 
Hawes.  Joel,    4182*;    cf.    4183, 

4223.' 
Hayden,  W.  B.,  4514. 
Hayer,  J.  N.  H.,  836. 
Haynes,  Lemuel,  4106,  4124. 
Heath,  D.  I.,  3574. 
Heaven ;  a  Mantial,  3646. 


Heaven,  Hell,  Hades,  2634. 
Heaven  open  to  all,  3906. 
Heaven   our  Home,  3595,  3597* 

(Add.),  n. 
Hebart,  J.  A.  L.,  2311. 
Hebenstreit,  J.  C,  1809. 
Hecker,  H.  C,  1015. 
Hecquet,  Adrien    du.    See  Du 

Uecquet. 
Hedenberg,  4750. 
Hederich,  A.  C.  G.,  3514. 
Hedge,  F.  H.,  4443. 
Heeren,  A.  H.  L.,  1695». 
Heerspink,  J.  B.  F.,  3670. 
Heffter,  M.  W.,  1292. 
Hegel,  G.  W.  F.,  1407,  n.;  cf. 

1099,  1147. 
Heidan,  Abraham,  2839". 
Heidenreich,  F.  W.,  3546. 
Heinicheu,   Dr.,  pseudon.     See 

Bergk,  J.  A. 
Heinsius,  Daniel,  2388. 
Heisse,  Sebastian,  2795. 
Hell  opened  to  Christians,  3723, 

n. 
Heller,  Ludw.,  1563. 
Helling,  Loth.,  142. 
Hellklingender    .  .  .    Posaunen- 

SchaU,  3216. 
Helmont,  F.  M.  van,  478,  479, 

510,  3793,  3795;  cf.  512,  513, 

3814. 
Helvetius,  C.  A.,  199. 
Helvys,  Thomas,  4528. 
Heman  ilber  die  Unsterblichkeit, 

1814. 
Hemert,  P.  van,  4037. 
Henao,  Gabriel  de,  3451. 
Hengel,  W.  A.  van,  3106. 
Henke,  H.  P.  C,  1833. 
Hennigka,  J.  F.,  4725. 
Hennings,  J.  C,  200. 
Henno,  Franciscus,  2186. 
Henrici,  G.  L.,  1079. 
Henrici,  Heinr.,  514. 
Henrici,  J.  C,  1527. 
Henrici,  M.  0.,  688. 
Henricus      Gandavensis.       See 

Goethals. 
Henricus  Salteriensis,  or  Henry 

of  Saltrey,  2720. 
Henry,  Joseph,  355. 
Hequembourg,  C.  L.,  2349. 
Heraclitus,  1693. 
Herald  (The)  of  Life,  4152. 
Heraud,  J.  A.,  2697'>. 
Herbart,  J.  F.,  1146. 
Herbelot,  Barthelemy  d',  1971. 
Herberger,  Valerius,  3424». 
Herbst,  N.  F.,  2624,  3942,  3955, 

Herder,  J.  G.  von,    529,   1041, 
3061. 

Here  and  There,  3596. 

Here  hegynneth,  etc.  [on  Purga- 
tory], 2740. 

Hereof  Ur,  3369*. 

Herholdt,J.  D.,  4825. 

Herinnerinq  en  wederzien,  3651. 

Hermann,  C.  F.,  1606. 

Hermansson,  Joh.,  1554,  4748, 
4750. 

Hermes,  Georg,  4573. 

Ilernodius,  Andr.,  667. 

Herodotus,  1720. 

Herrich,  N.  A.,  bfA. 

Herrnschwager,  Casp.,  2655. 

Ilertel,  or  Hartel,  Jak.,    3866, 
3869,  3874,  3886. 

Hervaeus  Natalis  (Fr.  Herv6  do 
N^dellec).  2021,  n. 

Hervet,  Gentian,  2755. 
889 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Hervieux,  L.,  4883. 

Herz,  M.  J.,  2254. 

Hesler,  J.  N.,  4773. 

Hesse,  G.  P.,  4770. 

Hesse,  W.,  1205. 

Hett,  William,  2234. 

Hetto.    See  Hatto. 

Hetzer,  J.  C,  669. 

Heumann,  C.  A.,  1743,  3679.      . 

Heusinger,  (J.  C.)  C.  F.,  4845. 

Heusse,  M.,  521. 

Hewlett,  J.  T.  J.,  4858. 

Heydenreich,  K.  H.,  924. 

Heyder,  C.  L.  W.,  1859. 

Heyn,  Job.,  2607,  3232,  3235;  cf. 

2169,  n.,  2609,  2611,  2613. 
Heyne,  C.  G.,  1660,  1693. 
Heynig,  J.  G.,  1005. 
Hibbard,  F.  G.,  4581. 
Hickok,  L.  P.,  4419. 
Hiepe,  C.  G.,  1851. 
Hier  und  dort,  3596*. 
Hieronymus  Lucensis.    See  Lu- 

censis. 
Higgins,  John,  2659. 
Hilber,  J.  A.,  2320b. 
Hildebrand,  J.  P.  U.,  4814. 
Hildebrand,  Joach.,  681,  1798, 

2081,  2103,  3213. 
Hildreth,  B.  P.,  2342. 
Hildrop,  John,  4759. 
Hilgenfeld,  Adolf,  1917. 
Hill,  Aaron,  3228. 
Hill,  Adam,  2654. 
Hill,  H.  F.,  3575. 
Hill,  M.,  4313-14. 
Hill,  William,  397. 
Hillhouse,  J.  A.,  3256. 
Hills,  Henry,  427. 
Himmdfreud  und   HeUenpein, 

3324. 
Himmelsburg  (Die),  961. 
Himpel,  F.,  1796. 
Hincmarus,  Bemfnsis,  13,  3270. 
Hindmarsh.  Robert,  259,  3169»>. 
Hinrichs,  1095,  n. 
Hinrichs,  H.  F.  W.,  319. 
Hinton,  J.  H.,  4354-56,  4369. 
Hints  to  Medical  Students,  1050. 
Hiouen-thsang.        See     Hiuan- 

thsang. 
Hippolytus,    PortuensiSy    2469, 

2938 
Hirsch,  J.  G.,  3681,  3684-85. 
Hirsch,  Sam.,  1909. 
Hirschfeld,  G.  M.,  3866. 
Hirschfeld,    Theophilus,    3866, 

3869. 
Hirschig,  A.,  367. 
Histoire  de  la  philosophie  pa- 

yenne,  1265. 
Histoire  naturelle  de  Vdme,  I43< 
Historical  View  (An),  2464. 
History  (An)  of  Mukammedan- 

ism,  1978. 
History  of  Purgatory,  2716. 
History  (The)  of  the  Apostle^ 

Creed,  2679». 
Hittell,  J.  S.,  356. 
Hiuan-thsang,  1435o. 
Hobart,  J.  H.,  Bp.,  2578^.  • 
Hobbes,  Thomas,  89.  133. 
Hoby,  Sir  Edward,  2797-99;  cf. 

2801. 
Hocheisen,  J.  G.,  102,  n. 
Hochstraat,  Jac,  2720. 
Hodges,  N.  W.,  4249-50 
Hodges,  Walter,  2548. 
Hodgson,    B.    H.,    1321,    1444, 

1449,  1453»,  1457,  1457». 
Hodgson,  George,  3111. 
Hodson,  William,  2968. 
890 


Hody,  Humpkty,  2987 ;  cf.  2990. 
Hogmark,  Pet.,  935. 
Hoei-li,  1435*,  n. 
Holty,  1149a. 
Hiilty,  Arn.,  3096. 
Hopfner,  E.  F.,  2579*. 
Hopfner,  J.  G.  C,  2713. 
Hofacker,  Ludw.,  2262,  3386. 
Hofifbauer,  J.  C,  238. 
Hoffmann,  A.  F.,  119. 
Hoffmann,  A.  G.,  1920,  n. 
Hoffmann,  Casp.,  1638. 
Hoffmann,  Chr.,  2916. 
Hoffmann,  Franz,  320,  332,  n., 

346,  n.,  351,  n.,  2270,  n. 
Hoffmann,  Imm.,  898. 
Hoffmann,  J.  C,  3880,  3896. 
Hoffmann,  W.,  364,  2323. 
Hoflund,  E.  G.,  935. 
Hofmann,  F.  W.,  4006. 
Hofmann,  K.  G.,  3610. 
Hogelande,   Cornelia  van.    See 

Hooghelande. 
Hoisington,  H.  R.,  1430-32. 
Holbach,   P.   H.  T.,   Baron  d', 

191,  858 ;  cf.  192,  195-199,  201, 

3989. 
Holbein,    Hans,     the    younger, 

2452,  2454,  2459,  2461»,  2461l>. 
Holden,  Henry,  2492. 
Holdsworth,  Winch,  3004,  3008, 

3009. 
Hole,  Matthew,  74. 
Holland,  G.  J.,  Baron  von,  197. 
Holland,  Guy,  657. 
Hollmann,  S.  C,  111. 
HoUstrom,  Nils..  1326. 
Holmboe,  C.  A.,  1485* 
Holmes,  David,  4358. 
Holmes,  Edward,  230. 
Holmes,  Nathaniel.   See  Homes. 
Holmes,  Robert,  3151. 
Hoist,  A.  F.,  3646-47. 
Holt,  Edwin,  4264. 
Holwell,  J.  Z.,  1439. 
Holy  Spirit  (The)  the  Author  of 

Immortality,  2125. 
Holyoake,  G.  J.,  2449. 
Homerus,  1524-1545;  cf.  1727. 
Homes,  or  Holmes,  Nathaniel, 

2972-73. 
Homme  CU)  machine,  148,  149. 
Homme  (L')  plante,  150. 
Homme  (L')  plus  que  machine, 

153,  154. 
Hommel,  C.  F.,  145. 
Homo,  pseudon.,  2346. 
Hone,  William,  2697. 
Honorius,  Augustodunensis  {Fr. 

Honore  d'Autun),  2019-20. 
Hooghelande,     or     Hogelande, 

Cornells  van,  37. 
Hooker,  Herman,  273. 
Hooker,  Thomas,  649  (Add.). 
Hope    (The)    of    Immortality, 

1068a. 
Hope    (The)    of  the    Faythful, 

2042. 
Hope,  Thomaj?,  1076. 
Hopkins,  Samuel,  4032. 
Hoppe,  J.  v.,  2146. 
Hoppin,  J.  M.,  2343. 
Horbery,  Matthew,  3931, 
Horch,  Heinrich,  3845-46^,  3851- 

52,  3858. 
Horizons  (Les)  cilestes,  3590». 
Horn,  Georg,  1019. 
Home,  Robert,  3702. 
Horneck,  Anthony,  3474. 
Horsley,  John,  3138. 
Horsley,  Samuel,  Bp.,  2694. 
Horst,  Philipp,  3199* 


Hortensius.    See  Du  Gardin. 
Hortigas,  or  Ortigas,   Manuel, 

3447,  3706. 
Hosein  Ben  Mesud  el-Beghewl 

1969».  n. 
Hotham,  Charles,  413. 
Hottiuger,  J.  H.,  Mie  younger, 

2529. 
Hottinger,  J.  J.,  the  elder,  201. 
Houdaing,  or  Houdan,  Raoul  de, 

3410,  3692. 
Houen,  Georg,  4257. 
Houghtqn,  Pendlebury,  1009. 
Houppelande,  Guil.,  569,  2039. 
Housel,  Zach.,  79. 
Houwaert,  J.  B.,  2051*. 
Hovey,  Alvah,  4444. 
Howe,  John,  3456. 
Howell,  James,  3335. 
Howitt,  Mrs.  Mary  (B.),  1341, 
Howitt,  William,  1341. 
Hubbock,  William,  4502»>, 
Huber,  Joh.,  2009. 
Huber,  Marie,  3899-3903,  3913, 

4227,  n. ;  cf  3907,  3926. 
Huber,  Sam.,  2776-78. 
Hude,  Heinrich  von  der,  268K 
Hudson,  C.  F.,  4429-30,  4445-48, 

4467-69,  4474,  4480, 4494, 4894, 

n.,  4495»;  cf,  4436,  n.,  4460», 

n.,  4493. 
Hudson,  Charles,  3382-84*,  4163, 

4168. 
HUffell,  (J.  J,)  L.,  1080, 1106;  cf. 

1086. 
HUlsemann,  Job.,  2103. 
Huet,  D.  T.,  3999 
Huet,  P.  D.,  Bp.,  2012». 
Hugo  de  Sancto  Victor e,  14,  n. 
Hugo  Etherianus,  2023. 
Huidekoper,  Frederic,  2643. 
Hull,  y,,  4486.  , 

Hulshoff,  Allard,  230».  ' 

Hulsius,  Ant.,  1940,  n. 
Humane  Souls  naturally  Immor- 
tal, 2118. 
Humboldt  (K.)  W.,  Baron  von, 

1407 ;  cf.  1406,  n. 
Hume,  David,  859,  893. 
Humes,  Alex.,  2654. 
Humor    (Der)   in    Kraft    und 

Stoff,  357. 
Humphreys,  David,  1882,  2938. 
Humphry,  W.  G.,  2312. 
Hundeshagen,  J.  C,  45,  46. 
Hunnius,  ^gid.,  2103. 
Hunnius,  Nic,  2480. 
Hunolt,  Franciscus,  2166. 
Huntingford,  Thomas,  2578g. 
Huntington,  Joseph,  4073;   cf. 

4108. 
Huntington,  William,  4074. 
Hupel,  A.  W.,  202. 
Hurter,  J.  J.,  412. 
Hutchins,  Elias,  4296. 
Hutchinson,  Samuel,  4186, 4192; 

cf  4203. 
Huth,  C.  J.,  3499. 
Hvid  (Lat.  AlbinUs),  Niels,  Bp., 

3194.      . 
Hyde,  Thomas,  1390, 
Hydren,  Lars,  898, 

Ibn  BSja,  i.e.  Abft-Bekr  Moham- 
med ,,,  Ibn  BSja  {corrupted 
into  Avempace),  1917'',  n, 

Ibn  Gebirol,  See  Solomon  n)n 
Gebirol. 

Ibn  SlnS,.     See  Avicenna. 

Ibn  Tofail,  i.e.  Abfi-Bekr  (or 
Ab(i  Ja-far)  Mohammed  . , . 
Ibn  Tofail,  1917b,  n.,  1969,  n. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Ideen  zur  Kritik,  3064. 
I-king,  or  Yih-king,  1497. 
Hive,  Jacob,  480,  3018. 
lUaire,  Jacques,  sieur  deJouyac, 

2796. 
Illy,  Antoine  d'.     See  Dilly. 
Immanuel  Bea  Solomon,  Homi, 

1939. 
ImmortalitS  (De  I')  de  I'dme,  670, 

1120. 
ImmortaJite  (L')  de  Vdme,  885. 
Immortality;    a    Poem,    1044, 

1119. 
Immortality   (The)   of     Man's 

Soule,  646. 
Immortality  (The)  of  the  Soule, 

649,  649  {Add.). 
Immortality    or    Annihilation, 

953. 
Immortality         Preternatural, 

2128. 
Impartial  Thoughts,  89. 
Inehino,  Gabriello,  2056». 
Infant  Salvation,  4562. 
Inferno  (L')  a^Jerfo,  3723. 
Infidelity  Unmasked,  4599. 
Inghirami,  F.,  1733»,  n. 
Inquiries     (Philosophical    and 

Scriptural);  172. 
Inquiry  (A  Philosophical),  124. 
Instinct  and  Reason,  4874. 
Ireland,  John,  D.D.,  1698. 
Irenaeus,  Cliristoph,  3417,  3697. 
Irenaeus,  Siint,  2129. 
Irhove,  Willem,  502. 
Irving,  Edward,  3380. 
Irving,  M.  J.,  4149. 
Is  the  Doctrine  of  Endless  Pun- 
ishment True,  4359. 
Isaac  Abarbanel,  or  Abravanel, 

R.,  1944. 
Isaac,  Daniel,  4153. 
Isaac  de  Pinto.     See  Pinto. 
Isaac  de  Stella,  14,  n." 
Isaac  Loria  0/-  Luria,  R.,  1947. 
Isaiah.     Ascensio  Isaise,  3403*; 

cf.  1388,  n. 
Isambert,  Anselme,  600. 
Isla,  Martin  Cavallero  de.    See 

Cavallero. 
Isnard,  Maximin,  982. 
Isolanis,  Isidorus  de,  580,  2728. 
Israel  Ben  Moses,  R.,  1949. 
Is'vara  Krishna,  1421. 
Ittig,   Thomas,  2680,  3818;  cf. 

3816. 
Izquierdo,  Sebastiano,  2093. 

J.,  B.  v.,  819. 

J.,  W.  H.,  2590. 

Jablonski,  P.  E.,  1886,  3016». 

Jackson,  John,  629. 

Jackson,  John,  of  Leicester,  130, 
1687-88, 1807-08. 

Jacob,  Henry,  2656. 

Jacob,  L.  H.  von.    See  Jakob. 

Jacob,  Theodor,  358. 

Jacobi,  J.  C.  S.  See  Schultz  Ja- 
cob!. 

Jacobi,  J.  F.,  894, 1041,  2213. 

Jacobs,  Alfred,  1493. 

Jacobus  de  Clusa,  or  de  Erfor- 
dia,  or  de  Gruytrode,  or  de 
Paradiso,  or  Junterbuck,  Car- 
thusiensis,  2039,  2471. 

Jacobus  de  Voragine,  3283. 

Jacobus  Nisihenus,  2943. 

Jacomino,  of  Verona,  3280. 

Jackel,  J.  G.,  3993. 

Jager,  J.  A.,  484. 

Jager,  J.  W.,  3831,  3844,  4609,  n. 

Jfinichen,  J.  C,  3040. 


Janicke,  J.  F.,  3887 ;  cf.  3893. 

Jaimini,  1414. 

Jakob,  L.  H.,  920,  921, 1033;  cf. 

923,  937. 
Jamblichus,  1669». 
Jameson,  Mrs.  A.  (M.),  4663,  n. 
Janier,  Leonard,  3192. 
Jansen,  J.  M.,  4249«'. 
Janua  Coelorum,  4604. 
Janua,  M.  A.     See  Passero. 
Jarisch,  H.  A.,  4869. 
Jarrold,  Thomas,  4830. 
Jarry,  P.  F.,  3750. 
Jarvis,  S.  F.,  1316». 
Javelli,  or  da  Casale,  Grisostomo 

(Lat.  Chrysostomus  Casalen- 

sis,)  585. 
Jehne,  L.  H.  S.,  3055. 
Jehuda.     See  Judah. 
Jehuda  Lib  Mises.    *See  Mises. 
Jelf,  R.  W.,  4403. 
Jellinek,  Herm.,  1953,  n. 
Jenisch,  Paul,  2385*. 
Jenks,  Benjamin,  3426,  n. 
Jenks,  Francis,  4511-12. 
Jenks,  Richard,  3827. 
Jenner,  Thomas,  43. 
Jenny,  1136. 
Jenseits  (Das),  3590. 
Jentink,  M.  A.,  2316*. 
Jentzsch,  Heinr.,  511. 
Jenyns,  Soame,  488-490. 
Jephson,  Alexander,  3367. 
Jericho,  C.  F.,  4611. 
Jerram,  Charles,  4096. 
Jerusalem,  J.  F.  W.,  860. 
Jerusalem,  T.  W.,  695. 
Jessenius,  Joh.,  2963. 
Jesu,  Daniel    k,  psevdon.    See 

Floyd,  John. 
Jitzchak  Lorjensis.    See   Isaac 

Loria. 
Joannes    Chrysostomus,    Saint, 

2946%  3266b. 
Joannes  (Pseudo-)  Damascenm, 

2719. 
Joannes  Saba,  2469*. 
Joannet,  Claude,  4783. 
Job,  Book  of,  1824-49. 
Jobst,  J.  G.,  4264*. 
Joel,  D.  H.,  1914. 
Joel,  M.,  1933, 1938»,  19S8^(Add.). 
Johannes    Duns    Scotus.      See 

Duns  Scotus. 
Johannes  Scotus  Erigena.    See 

Scotus  Erigena. 
Johannsen,  J.  C.  G.,  1818. 
John,  King  of  Saxony,  3286. 
Johnson,  H.  S.,  4239. 
Johnson,  Oliver,  4216;  cf.  4225. 
Johnson,  Samuel    (b.  1649,   d. 

1703),  2873. 
Johnson,  Samuel,  Vicar  of  Great 

Torrington,  3023. 
Johnson,  Stephen,  4047 
Jolowicz,  H.,  3403»,  n. 
Jonas,  S.  F.,  1144. 
Jones,  C.  W.,  1197. 
Jones,  L.  A.,  4885. 
Jones,  W.  G.,  1186. 
Jones,  Sir  William,  1405,  n. 
Jones,  William,    of   Nayland, 

2573. 
Jonqleur  (Du),  3693. 
Jordan,  J.  H.,  4360. 
Joris,  Andrea  de,  1661. 
Jorissen,  Matthias,  4634. 
Jortin.  John,  1526, 1746. 
Joseph  Albo,  R.,  1941-42. 
Joseph  Ibn  Jachja,  R.,  1945. 
Josephus,  Flavins,  1925-27, 2469, 

n.,  2938;  cf.  1772,  n. 


Jost,  I.  M.,  1917*. 

Jouflfroy,  T.  (S.).  270. 

Joys  (The)  of  Heaven,  3555. 

Jubinal,  Achille,  3272. 

Jucundus    de  Laboribus,  pseu- 

don.,  98. 
Judah  Charisi,  1936,  n. 
Judah  hal-Levi    (Lat.  Levita), 

1930. 
Judah  Sahara,  or  Zabara,  1931", 

n. 
Judgment  (The),  a  Vision,  3256. 
Judgment  (The  Last),  3261i>. 
Julia  de  Fontenelle,  J.  S.  B., 

2434a,  2447. 
Julianus  Pomerius,  Ahp.  of  To- 
ledo, 2016. 
Julien,  S.  (A.),  14350, 1498, 1507, 

1510. 
Julius,  J.  H.,  1305. 
Jung,  called  StilUng,  J.  H.,  2578, 

4675-76. 
Junge,  C.  G.,  4033-34. 
Junge,  Friedr.,  3657. 
Junius  {Fr.  Du  Jon),  Franciscus. 

See  Du  Jon. 
Junterbuck,  Jac.    See  Jacohua 

de  Clusa. 
Jurieu,  Pierre,  4604. 
Just  Scrutiny  (The),  93. 
Justinus  Martyr,  2936,  2938;  cf. 

2123,  2126-27. 

K.,  971,  2618,  2620. 

Kahler,  L.  A.,  3258. 

Kampf,  Isidor,  1783. 

Kappel,  H.  G.,  971. 

Kastner,  1149*. 

Kastner,  A.  G.,  853. 

KaulTer,  J.    E.  R.,   3549,  12631 
{Add.). 

Kahler,  J.  P.,  801. 

Kahler,  Joh.,  735. 

Kahlert,  A.  J.,  1610. 

Kahnert,  Andr.,  3821. 

Kaivaljanavanita,  1418. 

Kalender  of  Shepardes,  3299. 

Kalendrier  des  hergiers,  3298. 

Kalpa  Sutra,  1435. 

Kan  efter  Doden,  etc.,  4257. 

Kanada,  1470. 

Kan-ing-p'ian,  1510-11. 

Kant,  Imm.,  851,  2221;  cf.  954, 
1162,  1176,  3620. 

Kapila,  1419-20. 

Karajan,  T.  G.  von,  3279,  n. 

Kardec,   Allan,  pseudon.,  4696, 
n.,  4699,  4700,  4704-05. 

Karsten,  H.,  2336. 

Karsten,  Simon,  507, 1559«, 

Kast,  Joseph,  1032. 

Kastner,  (J.)  G.,  2458. 

Kate,  J.  J.  L.  ten,  4582,  3672« 

{Add.). 
Kaufmann,  Alex.,  3281a,  n. 
Keach,  Benjamin,  79. 
Kedd,  Jodocus,  2844,  3338, 4597. 
Keil,  C.  A.  G.  {Lat.  T.),  463,  464, 

2000,  3249. 
Keith,  George,  3471,  4638,  4605. 
Keleph  Ben  Nathan,  pseudon.^ 

4067. 
Kelle,  K.  G.,  254. 
Kellet,  Edward,  2070. 
Kelly,  John.  4132-36. 
Kemme.  J.  C,  208. 
Kemmer,  N.  P.,  456. 
Kemp.  T.  L.,  4878. 
Kennedy,  E.  S.,  1186*. 
Kennedy,  Vans,  1435»,  n.,  1453'*, 

1453«.' 
Kenrick,  E.  B.,  4158. 

891 


INDEX  OF  ATJTHORS  AND  ANONYMOTTS  WORKS. 


Kenrick,     John,     1362,     1729, 

224i. 
Kenrick,  Timothy,  2630. 
Kenrick,  William,  810,  811,  837. 
Kent,  Adolphus,  4330-32. 
Kenton,  James,  2420. 
Keppler,  Lorenz,  2863». 
Keranfleoh,  C.  H.  B.  de,  4779. 
Keratry,  A.  H.  de,  1028,  1207. 
Kerkhoff,  A.,  2425. 
Kerkhove,  Joh.   Polyander    a. 

See  Polyander. 
Kern,  F.  H.,  2287. 
Kern,  Joh.,  962. 
Kern,  P.  E.,  2190,  3934. 
Kerndorfer,  H.  A.,  1127, 1183. 
Kerner,  (A.)  J.,  4677. 
Kerr,  J.  J.,  3662*. 
kershaw.  James,  4076. 
Kessler,  Heinr.,  1063. 
Keyser,  J.  R.,  1337-38. 
Keysler,  J.  G.,  1324». 
Khabes,  Anton,  2183»  {Add.). 
el-Khatlb,  1969*. 
Khunl,  J.  R.,  2249. 
Kiesling,  J.  R.,  2688. 
Kiesselbach,  E.  C,  1769. 
Killam,  J.  C,  4450. 
Killen,    J.    M.,    3666-67,    3756, 

3597"  (Add.). 
Kimball,  J.  W.,  3589. 
Kindervater,  C.  V.,  903. 
King,  Peter,  Lord,  2679». 
King,  T.  S.,  1602,  4402,  4432-33, 

4451. 
King,  W.  W.,  2350. 
Kingsley,  Calvin,  3099. 
Kirby,  William,  4829. 
Kirchmaier,  G.  C,  661. 
Kirchmair   {Lat.   Naogeorgus), 

Thomas.     See  Naogeorgus. 
Kirchmeier,  J.  S.,  720. 
Kist,  N.  C,  2455. 
Kistemaker,  J.  H.,  3250. 
Kladen,  F.  W.,  3523. 
Klaiber,  C.  B.,  4169. 
Klatt,  J;  E.,  834. 
Klausing,  or  Clausing,  Heinr., 

515,  2536,  3491,  3862. 
Kleinfeld,  Nic,  620. 
Klein-Nicolai,  Georg,  2525,   n., 

3807-08,  3816,  n.,  3828,  3850, 

3854,  3897-98,  3928;  cf.  3814- 

15,  4001,  n.,  3828  {Add.). 
Klemm,  Christian,  3225,  3346. 
Klencke,  Herm.,  1128,  2442. 
Kleuker,  J.  F.,  1367-69, 1747. 
Klewitz,  A.  W.  von,  491. 
Klinckhardt,  C.  G.,  2260. 
Kling,  C.  F.,  2300. 
Klopper,  A.,  3132o. 
Klotz,  2304,  n. 
KlUpfel,  Engelb.,  2898. 
Kluge,  m-  Cluge,  C.  G.,  779, 780. 
Knapp,  G.  C,  1304,  3065. 
Kneeland,    Abner,    4146,   4170, 

4179. 
Kniese,  Benj.,  141. 
Knopf,  Joh.,  3715. 
Knorr  von  Rosenroth,  C,  1946- 

47. 
Knott,  Edward,  pseudon.     See 

Wilson,  Matthias. 
Knowlton,  Charles,  4199. 
Knutzen,  Martin,  134. 
Koch,  C.  G.,  3805 ;  cf.  3816,  n. 
Kocher,  J.  D.,  998. 
Kocken,  or  Koken,  J.  C,  2188. 
Kocher,  J.  C,  2895. 
Konig,  G.  0,  D.,  3642. 
Konig,  J.  C,  4007. 
Konig,  J.  L.,  2698. 

892 


KOnig,  Jos.,  1849. 
Kbnnen  wir,  etc.,  1000. 
Kopke,  Adam,  3368. 
Koeppen,  C.  F.,  1486. 
Kijrber,  C.  A.,  132. 
Korber,  Johann,  2709. 
Korner,  J.  G.,  1832. 
Koros,  Alex.    Csoma   de.     See, 

Csoma. 
Kostlin,  C.  W.  G.,  1847. 
Ko/ieleth.    See  Ecdesiastet. 
Kohl,  J.  P.,  1325. 
Kohl,  Philipp,  3024. 
Kohlreif,  Gottfried,  3500. 
Koken.     See  Kocken. 
Kolbe,  Franciscus,  742. 
Kolbius,  Ernest,  404. 
Kolthoff,  E.  W.,  2641,  n. 
Kopisch,  A.,  3262,  n.,  3286,  n. 
Koppe,  J.  B.,  2205. 
Koran.    See  Mohammed. 
K6rodi,  Ludw.,  1250. 
Kortholt,  Christian.  2864. 
Kosegarten,  H.  G.  L.,  1843. 
Krabbe,  Otto,  2438. 
Krauter,  P.  D.,  3929. 
Kraus,  Joh.,  4506. 
Krause,  C.  C,  160, 166. 
Krause,  Christian,  104. 
Krause,  H.  (C),  2432. 
Krehl,  A.  L.  G.,  3167. 
Krieger,  W.  L.,  3165. 
Krisar,  David,  503. 
Kritik     der     Vemunftgrunde, 

948. 
KriUsche  Geschichte  des  Cfiilias- 

mus,  1892. 
Kroger,  J.  C,  1353«. 
Kronenberger,  Ernst,  2224. 
Krng,  W.  T.,  540. 
Kruijlf,  J.  de,  3637. 
Krumholtz,  Christian,  1551. 
Krumm,  J.  G.,  2377. 
Kunad,  Andr.,  2974. 
Kunhardt,  Heinr.,  1589. 
Kunst,  J.  E.,  3427. 
Kurze  Anmerkungen,  72. 
Kurze    populare    Widerlegung, 

359. 
Kurze  und  griindUche  Vorstel- 

lung,  3850. 
Kurzer  Entwurf,  3485. 
Kuzari,  or  Cosri,  1930. 
Kyspenning,  Henr.,  2383». 

L.,  C.  A.,  1069. 

L.,  G.,  3348». 

L.,  V.  J.,  854. 

L.,  Y.  N.,  2.363». 

L ,  M.,452. 

Laan,  P.  J.,  3088. 

Labitte,  Charles,  3263. 

Laboribus,  Jucundus  de,  pseu- 
don., 98. 

Lacey,  W.  B.,  4117. 

La  Chambre,  M.  C.  de.  See  Cu- 
reau  de  la  Chambre. 

Lacharme,  1501-02. 

Lachmann,  K.  H..  1604. 

La  Conseillere,  P.  M.  de,  2100. 

Lactantius,  2013,  3404. 

Ladevi-Roche,  P.  J.,  285. 

Leelius,  Vine,  607. 

Lafitau,  P.  F.,  1312. 

Lafont  de  Montferrier,  4323. 

La  Forge,  Louis  de,  50. 

Lafosse,  the  Abbe,  3680». 

La  Galla,  G.  C,  1634. 

Lagerbring  {formerly  Bring), 
Sven,  1326. 

La  Grave,  2688. 

Laible,  C.  G.  ^.,  1176. 


Lake,  E.  H.,  4413,  4470. 

Lalitavisidra,  1434i>. 

La    Luzerne,  C.   G.   de,   Card., 

245. 
Lambert,  Bernard,  4564. 
La  Mettrie,  J.  0.  de,  143,  148- 

152,452;  cf.  155, 156,  158. 
Lami,  Giovanni,  4776. 
La  Mothe  le  Vayer,  Fran9ois  de, 

2073,  4595. 
Lampe,  F.  A.,  2403,  .3888-89;  cf. 

3893. 
Lamson,  Alvan,  2012»,  n. 
Lancaster,  T.  W.,  1767. 
Lancelot,    or   Lancilot,    Henr., 

3433. 
Landels,  William,  2351. 
Landers,  S.  P.,  4286. 
Landis,  R.  W.,  3097,  4452. 
Lane,  B.  I.,  4326-28. 
Lane,  E.  W.,  1965. 
Lanfranc,  2020,  n. 
Lang,  Philippe,  the  Abb6,  1029, 

1056. 
Lange,  J.  J.,  748,  752. 
Lange,  J.  M.,  3822. 
Lange,  J.  P.,  2290,  3082-83, 3086, 

n.,  3550. 
Lange,   Joachim, '98,    446;    cf. 

117,  n. 
Lange,  S.  G.,  803. 

Langen, de,  687. 

Langlois,  E.  H.,  2457. 
Langlois,  S.  A.,  1404*. 
Langsdorf,    C.    C.    von,     1086, 

3647*. 
Langton,  Zachary,  184. 
Lanjuinais,  J.  D.,  1406,  n.,  1410*, 

n. 
Lansing,  D.  C,  4200. 
Lao-tse,  or  Lao-kiun,  1498-99*. 
La  Primaudaye,  Pierre  de,  27, 

28. 
Larebonius,    Cams,    pseudon., 

4604. 
Larkin,  George,  3348*. 
La  Roche  de  Chandieu,  Ant.  See 

Chandieu. 
Larroque,  Patrice,  1251,  2352. 
Lasaulx,  (P.)  E.  von,  1561, 1709. 
Lassen,  Christian,  1257,  n.,  1406, 

n.,  1465". 
Lassenius,  Joh.,  3343. 
Last  Judgment  (The),  32611'. 
Latham,  Alanson,  4348. 
Lau,  August,  2278. 
Laugel,  Auguste,  386^. 
L'Aulnaye,  F.  H.  S.  de,  545<». 
Laurel,  Lars,  861. 
Laurence,    Richard,    1920,    n, 

1921,  n.,  3403». 
Laurence,  William.    See    Law- 
rence. 
Laurentius,  Jacobus,  2820. 
Laurentius,  Joh.,  3315. 
Lauvergne,  Hubert,  2444. 
Lauzerand,  Antoine,  4420. 
Lavater,  David,  159,  797,  804. 
Lavater,  J.  K.,  1234,  2197,  2206; 

cf.  2209,  n. 
Law  (The)  and  the  Gospel,  4131. 
Law,  Edmund,  Bp.,  2174,  2348", 

n.;    cf  173,  271,  2186»,  2564, 

2566. 
Law.  William,  3981. 
Lawrence,   William,   252*,  255, 

256,  265. 
Layton,  Henry,  60,  64,  65,  68, 76, 

78,  80,  81,  83,  85,  91,  673,  674, 

3355. 
Leade,  Mrs.  Jane,  3802, 3803,  n.; 

cf.  3814.        . 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Le  Bauld  de  Nans,  C.F.  J.,  1160. 
Leber,  (J.)  M.  C,  2457. 
Le  Brun,  Pierre,  545». 
Leccius,      Hieronymus,     after- 
wards Nicolaus  Securus.     Se& 

Securus. 
Leclerc,  G.  L.,  Chunt  de,  Buffon. 

See  Buffon. 
Le  Clerc,  Jacques,  2806. 
Le  Clerc  (Lat.  Clericus)    Jean, 

3734,    n.,  3823;    of.    1740-41, 

1824,  1867,  n. 
Le  Clerc    de   Beauberon    (Lat. 

Clericus  a  Belliberone),  N.  F., 

4559.       •^ 
Le  Due,  P.  E.  D.,  caUed  Saint- 
Germain,  1291. 
Ledwich,  Edward,  1352,  n. 
Lee,  Luther,  4251,  4370-71. 
Lee,  Samuel,  2353. 
Leenhof,  Fred,  van,  3484. 
Leewis  or  Leuwis,  Dionysius  de. 

See  Dionysius. 
Le  Febvre,  Hyacinthe,  3217. 
Legenda  Aurea,  3283,  n. 
Legge,    James,     1506c,     1518<i- 

15188. 
Legis,  G.  T.,pseudon.,  1332. 
Le  Grand,  Ant.,  4721;  cf.  4723, 

n. 
Lehmann,  Georg,  414. 
Lehmann,  H.  A.,  3129. 
Lehmann,  J.  F.,  1020,  1037. 
Lchre  (Gerettete),  etc.,  4S3. 
Lehrgebdude  (Das),  etc.,  3901. 
Leibnitz,    G.    \V.,    Baron  von, 

2579",  n.,  304'3»,  3991 ;  cf.  448, 

481,  872,  3017»,  4883,  4894,  n. 
Leicester,  Francis,  4048. 
Leidenfrost,  J.  G.,  234. 
Leidensis,  Petrus.    See  Blome- 

venna. 
Leipziger  Beligionsfrage  (Die), 

2698». 
Leland,  John,  1691,  2199. 
Lelarge  de   Lignac,  J.  A.    See 

Liguac. 
Lemoine,  Albert,  368. 
Lenglet  du  Fresnoy,  Nic,  4665- 

66. 
Lennep,  D.  J.  van,  1701. 
Jje  Normand,  Jacques,  644. 
Lensaeus,  Joannes.  2772. 
Lent,  Johannes  a,  1871. 
Leo  de  Bagnols.     See  Levi  Ben 

Gerson. 
Leo  VI.,  Emperor,  3183». 
Le  Pelletier,  Claude.  3366. 
Lepsius,  (K.)  R..  1354. 
Lequeux,  Claude,  the  AbM,  4496, 

n. 
Le  Quien,  Michael,  2883. 
Leroux,  Antoiue,  294. 
Leroux,  Pierre,  558. 
Leroy,  C.  G.,  4780. 
Less,  Gottfried,  2198,  3158,  3613 

-14, 
Lessing,  G.  E.,  525,  1270,  3154, 

3991,  4014;  cf.  526, 1747,  3152, 

3155,  3162. 
Lessing,  Th.,  2344. 
Lessius,    Leonardus,    630,    631, 

3428. 
Lesson,  R.  P.,  4847. 
Lethe,  996. 

Letromi,  A.,  pseudon.,  996. 
Letter  (A),  addressed  to  the  An- 

dover  Institution,  4140. 
Letter    concerning   the  Irmtior- 

talityofthe  Soul,  81. 
Letter  (A)  concerning  Vie  Said, 


Letter  (A),  in  Reply  to  some  Ob- 
jections, 4331. 

Letter  (A),  in  Reply  to  some  Re- 
marks, 4330. 

Letter  (A)  in  Vindication,  etc., 
4332. 

Letter  (A)  of  Resolution,  2086. 

Letter  (A  Private)  of  Satisfac- 
tion, 2604. 

Letter  on  the  reputed  Immateri- 
ality, 254*. 

L-tter  (A)  to  a  Deist,  2152. 

Letter  (A)  to  a  Gentleman,  512. 

Letter  (A)  to  Dr.  Holdsworth, 
3008. 

Let;er  (A)  to  Dr.  Mather,  4019. 

Letter  (A)  to  George  Keith,  4005. 

LeUer  (A)  to  the  Author  of. . .  An 
Enquiry,  135. 

Letter  (A)  to  the  Author  of  Di- 
vine Glory,  4025. 

Letter  (A)  to  the  Rev.  Mr.  B— n, 
3976. 

Letter  (A)  to  the  Rev.  Dr.  Ed- 
mund Law,  2186». 

Lettera  d'un  chiericn,  2687. 

Lettere  teologiche,  2683*. 

Letters  addressed  to  a  Baptist. 
4457. 

Letters  addressed  to  Soame 
Jenyns,  490. 

Letters  on  Materialism,  207. 

Letters  to  an  Universalist,  4095. 

Letters  to  Rev.  Joel  Hawes, 
4223. 

Lettice,  John,  822. 

Lcttre  d  un  vn'nistre  d'Stat,  687. 

Lettre  au  R.  P.  Berthier,  176. 

Lettre  d'un  anonyme,  151. 

Lcttre  d'un  conseiller,  793. 

Lettre  philosophico4heologique, 
3994w 

Lettres  d  Euginie,  858. 

Lettres  d^un  theologien,  4537. 

Lettres  philosophiques,  etc., 
4780. 

Lttzte  Tag  (Der),  2363". 

Lea,  J.  B.,  309. 

Leucippus,  711. 

Leupoldt,  J.  M.,  252,  370. 

Leuret,  Frangois,  4842. 

Leuwis.     See  Leewis. 

Levaretti,  Andrea.  See  Andrea 
di  S.  Tommaso. 

Leven  (Het)  na  den  dood,  1244. 

Leveque,  Eugene,  1609*. 

Levesque  de  Burigny,  Jean, 
1265. 

Levi  Ben  Gerson  {Lat.  Gersoni- 
des).  otherwise  Leo  de  Bagnols, 
called  Ralbag,  1938;  cf.  1938% 
1938»  (Add.). 

Lewis,  Jason,  3130,  3132». 

Lewis,  John,  3857. 

Lewis,  Tayler,  2375. 

Le  Wright,  2995. 

Liberius  a  Jesu,  2882. 

Libra  de  la  celestial  Jerarchia, 
3307. 

Liceti,  Fortunio,  395,  1635,  4655 
-56. 

Lichtenstein,  2295. 

Lichtscheid,  F.  H.,  3809;  cf. 
3816,  n. 

Licio,  Robertas  de.  See  Carac- 
cioli. 

Liebmann,  Reinh.,  4749. 

Life  and  Immortality  ...  .  By 
'Egamet,  M.D.,  383. 

Life  and  Immortality  (Westm. 
Rev.),  1192. 

Life  in  Heaven,  3597^  (Add.) 

67 


Lightfoot,  John,  2670. 

Liguac,  J.  A.  Lelarge   de,  the 

AbU,  162. 
Li-ki,  1505O, 
Lilie,  E.  G.,  1581. 
Lilius,  Zacharias,  3412. 
Limbo-mastix,  2062,  2664. 
Limburg-Brouwer,   Pieter  van, 

1705. 
Lindberg,  J.  C,  1818,  n. 
Linde,  S.  G.,  1585. 
Lindemann,  J.  G.,  1277. 
Lindemann,  J.  II..  1720. 
Lindgren,  II.  G.,  1775. 
Lindner,  452,  n. 
Lindsay,  Sir  David.    See  Lynd- 

say. 
Lindstrom,  A.,  935. 
Lins,  Paul,  677. 
Liomin,  3744. 
Lipenius,  Mart.,  415. 
Lipsius,  Justus.  1675. 
Lisco,  F.  G.,  3184. 
Lister,  William,  3597. 
Litch,  Josiah,  4315,  4415,  4453. 
Lith,  J.  W.  von  der.  707. 
Livermore,  D.  P.,  3756b. 
Licre  (Le)  des  marchands,  2742. 
Litres  (Les)  sacres,  1301. 
Lobeck,  C.  A.,  1704. 
Loch,  Valentin,  2715. 
Locke,    John,   2959^,   3789;    c£ 

146,  3004-09,  3032. 
Lockwood,  Lady  Jane,  4890-91. 
Lciber,  G.  II.,  ISOl. 
Loeffs,  Isaac,  2503. 
LiJffler,  F.  S.,  1260. 
Lohn,  E.  W.,  1308. 
Losch,  J.  C.  E.,  22G8. 
Loscher,  Casp.,  1551,  2522,  3476, 

3G77. 
Loscher,  M.  G.,  107. 
Loscher,  V.  E.,  2542,  2579°,  n., 

381G,  n. 
Lohdius,  C.  F.,  1276. 
L'Oiseau,  Pierre.    See  Ales. 
Loiseleur,  the  Abb6,  731. 
LoiseleurDeslougchamps,  A.(L. 

A.),  1405,  n. 
Lombardus,    Petrus.      See    Pe- 
trus. 
Lommatsch,  C.  H.  E.,  2012O. 
Long,  Clement,  4470». 
Longland,  Thomas,  2083. 
Lonsdale,  John,  3379. 
Lord,  W.  W.,  2705. 
Loria,  Isaac.    S^e  Isaac. 
Loring,  Israel.  3730. 
Losada,  J.    Gonzalez  de.      See 

Gonzalez. 
Losius,  J.  J.,  1881. 
Lot  (Het)  der  menschen,  2220, 
Lott,  F.  C,  1146. 
Lotus  (Lj)  de  la  bonne  loi,  1459, 

1469. 
Lotze,  (R.)  H.,  312,  339,  340. 
Louis,  Antoine,  13:>. 
Love,  Christopher,  3337. 
Love,  W.  D.,  :il22,  4493. 
Lovensen,  J.  D.,  435. 
Low,  James,  1453." 
Lucas,  Richard,  2134. 
Lucas  Tudensis,  2026. 
Lucensis,  Hieronj'mua,  575. 
Lucianus,  Samnsatensis,  1667». 
Lucidarius,  2020-20*. 
Lucius,  4281«. 
Lucius  and  Ckladon.  828. 
Lucius,  J.  G.,  2072,  2679,  3486. 
Lucius,  M.  E.,  701. 
Lucretius  Carus. Titus,  1646-49; 

cf.  147, 170  \<A&>(Add.) 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Lndewig,  J.  P.,  703. 
Liidovici,  C.  0.,  1973. 
Ludovici,  J.  F.,  4G05>. 
Ludovici,  Jac,  542. 
liUdwig,  Heinr.,  1206. 
Liibkert,  J.  H.  B.,  3171. 
Ltideke,  C.  W.,  3377. 
Ludemann,  Daniel,  3209. 
Luderwald,  J.  B.,  1747-48,  4614. 
LUken,      Heinr.,     1299,      1299 

(Add.). 
Ltitgort,  K.  F.,  1760. 
XutkemuUer,  (L.)  P.  (W.),  2591. 
Lullius,  Raymundus,  2021,  n. 
Lumnius,  J.  F.,  3193. 
Lun-yu,  or  Lun-gni,  1503, 1506- 

1506O. 
lupton,  William,  3734,  3832. 
Luria,  Isaac.     See  Isaac. 
Luthardt,  C.  E.,  2363o. 
Luther,  J.  A.,  549. 
Luther,   Martin,  2475,  2735-36, 

2701,  2949,  3898;  of.  2621,  2625 

-26,  2800,  4584.  n. 
Luther  von  Roda,  E.  A.,  842. 
Lutz,  or,  Luz,  Renhardus,  Ery- 

thropolitanus,  2601. 
Lux  Orie.ntalis,  407,  468. 
Luzac,  £lie,  153,  154. 
Luzerne,  C.  G.  de  la,  Card.    See 

La  Luzerne. 
Lyde,  Samuel,  1992». 
Lyndsay,  or  Lindsay,  Sir  David, 

3306. 

M.,  L.,  1138a,  n. 
M  . . . ,  £5. 
M.  ***,  1140. 
M* **,  the  AbM,  ^753. 
3Iacaber,  2452. 

Macarius  Alexandrinus,  3266". 
Macbride,  J.  D.,  1985o. 
M'Calla,  W.  L.,  4170. 
M'Causland,  J.  C,  2599. 
M'Clatchie,  T.,  1519. 
McClure,  A.  W.,  4220 
McCulloh,  J.  II.,  2317. 
McDonald,  J.  M.,  3585. 
Maegowan,  John,  2419. 
Macher,  J.  C,  815. 
Machir,  E.,  of  Toledo,  1940. 
Machy,  the  AbM.    See  Macy. 
Mackay,  R.  W.,  1788. 
McKee,  Joseph,  4243. 
McLaughlin,  To.mpkins,  3093. 
M'Leod,  A.  W.,  4258. 
Macmahon,  J.  M.,  384. 
M'Morris,  S.  J.,  4250. 
Macpherson,  S.  C,  1320, 1320". 
Macquart,  J.,  4SG7. 
Macy,    or    Machy,     the     AbM, 

4753. 
MSdhava,  1426. 
Maercker,  F.  A.,  1647. 
MmrTcelig  Droni  (En),  3261*. 
Marklin,  J.  F.,  956. 
Maggi,  Girolamo  (Lat.  Hieron. 

Magius),  3189. 
Magnusen     (Icel.     Magndsson, 

Lat.  Magnasus),  Finn,  1330-31. 
Maguire,  Robert,  2302. 
Mahdbhdrata,  1406-09. 
Mahan,  Asa,  4G93. 
Mahdvanso,  1434, 1434». 
Mahomet.     See  Mohammed. 
Mai  (Lat.  Majus),    J.    H.,    tJie 

elder,  1875. 
Maier,  Adalb.,  2288. 
Maimonides,  or  Maimuni.     See 

Moses  Ben  Maimon. 
Maisch,  C,  1"^:^. 
Maistre,  Joseph,  Count  de,  1664. 

894 


Major,  J.  T.,  2839. 
Majus,  J.  H.,  the  elder.    See  Mai. 
Malebranche,  Nicolas,  704. 
Mallet,  P.  H.,  1339. 
Mallock,  David,  1084a. 
Malobiczky,  Joh.,  3347*. 
Malone,  W.,  2815. 
Mamachi,  T.  M.,  2686-87. 
Mamertus,      Claudianus.       See 

Claudianus. 
Mamiani  della  Rovere,  Terenzio, 

Count,  1163. 
Mail  and  his  Dwelling   Place, 

4i54. 
Man  in  Death,  2346. 
Mdn  more  than  a  Machine,  154. 
Man  wholly  Mortal,  645,  n. 
Manasseh  Ben  Israel,  R.,  1954- 

55. 
Manchester,  George,  Qth  Duke 

of.     See  Montagu. 
Manchester,  Henry,  1st  Earl  of. 

See  Montagu. 
Mandar,  M.  F.,  545*. 
Manford,  Erasmus,  4361,  4471. 
Mangeart,  Thomas,  2887. 
Manlove,  Timothy,  64,  65. 
Mann,  Cyrus,  4145. 
Mann,  Horace,  125o«. 
Mannhardt,  Wilh.,  1342*. 
Manni,    G.    B.,    2091-92,    2859, 

3218,  3460,  3712-13. 
Man's  Mortalitie,  645. 
Mansel,  H.  L.,  4447. 
Mant,  Richard,  Bp.,  3539. 
Manu,  or  Menu,  1301,  1405. 
Manuel  de  la  devotion,  2915. 
Mapes,  Walter,  3279. 
Marbach,  Oswald,  2326. 
Marca,  A.  G.  de,  2530. 
Marcellin,  ou  V Existence,  2925. 
Marcellino,  Valerio,  2383.. 
Marcellus,  Christophorus,  Abp., 

1993. 
Marcks,  U.  A.  R.  J.,  1199. 
Marcus,  Joh.,  388. 
Mariana,  Juan,  627,  2026. 
Marie  de  France,  2721. 
Marin,  Juan,  367  8». 
Mdrkandeya-Purdna,  1429. 
Marmontel,  J.  F.,  4617. 
Marracci,  Luigi,  1963. 
Marrapha  de  Martina,  Antonius, 

589 
Marshall,  Eev.  William,  2924. 
Marshman,  Joshua,  1£03. 
Jlarsom,  John,  4009. 
Marstaller.  G.  (J.  ?)  C,  181. 
Marsus,  Petrus,  2033. 
Marsy,  F.  M.  de,  the  AbM,  4753, 

n. 
Marta,  J.  A.,  601. 
Martin,  Arthur,  3557*  (Add.). 
Martin,  Jacques,  1343. 
Martin,  T.  H.,  2332,  4455. 
Martina,    Antonius     Marrapha 

de.     See  Marrapha. 
Martineau,  Harriet,  309. 
Martineau,  James,  1151, 1616a. 
Martinez  de  Brea,  Pedro,  1625. 
]Martlni,  Raymundus,  2027*. 
Masdbih,  1969*,  n. 
Masenius,  Jac,  2099,  3339. 
Masius,  H.  G.,  439,  721,  722. 
Mason,  Francis,  1436. 
Mason,  John,  2430. 
Mason,  W.,  3978. 
Mason,  Rev.  W.,  313. 
Masj;ica,  4735. 
Massmann,  H.  (or  J.)  F.,  2453, 

2456. 
Materiality  (The),  etc.,  2147. 


Mather,  Cotton,  3490'>. 
Mather,  Samuel,  D.D.,  4018-21. 
Matter,  Jacques,  360,  2004. 
Matthesius,  Joh.,  2475,  2948". 
Matthew  Paris,  3278,  n. 
Matthews,  A.  N.,  1969a. 
Matthews,  William,  4049. 
Matthias,  Pierre,  3439. 
Mattisou,  Hiram,  4305,  n. 
Mau,  H.  A.,  2441. 
Mauchart,  I.  D.,  930. 
Maud,  John,  3967-68. 
Maurice,  (J.)  F.  D.,  4394,  4403, 

4405,  4427-28. 
Maury,  (L.  F.)  A.,  1291,  1714", 

1727,  2006. 
Maxwell,  David.  3587. 
Mayer,  G.  C,  2304,  n. 
jMayer,  J.  F.,  2108,   2523,  4547, 

4729 ;  cf.  3829,  n. 
Mayer,  Johann,  2162,  2407. 
Mayer,  John,  3321. 
Mayers,  W.  S.  F.,  2459. 
Mayo,  A.  D.,  4456. 
Mayronis,  Franciscus  de,  2021, 

n. 
Maywahlen,  V.  U.,  2593-94. 
Meadows,  T.  T.,  1509,  n.,  1520. 
Mebius,  V.  E.,  2246. 
Medhurst,  W.  H.,  1500"    1516a, 

15160,     1516d,     1516',     15l8a- 

1518'. 
Mediavilla     (Eng.    Middleton), 

Richardus  de,  2021,  n. 
Medina,  Miguel  de,  2757. 
Meditationes  aliquot,  762. 
Meditations  and  Contemplations, 

3529. 
Meditations     and     Reflections, 

2216. 
Meditations  metaphysiques,  432. 
Meditations  of  a  Divine  Soul, 

3730. 
Meditations    on    Death,    2450'> 

(Add.). 
Meek,  Robert,  3583,  3648. 
Meene,  Heinr.,  2173,  3901,  3939, 

3940. 
Meerheim,  C.  E.,  2176. 
Meier,  F.  C,  1770. 
Meier,  G.  F.,  139,  792,  802,  803, 

812,  816,  820,  4763-64;  cf.  799, 

n.,  838,  n. 
Meier,    Gerhard,     2989",     4658, 

4739. 
Meijer,  J.,  1776. 
Meikle,  James,  242. 
Meine  Beruhigung,  385. 
Meiners,  Christoph,  206,   1273, 

1279,  1303, 1692. 
Meiring,  1597. 
Meisner,  Balthasar,  2813. 
Meisner,  H.  A.,  3026. 
Meisner,   Job.,   697,  2103,  2500, 

2542,    n.,    25790,    2674,    3210, 

3781. 
Meister,  J.  H.,  1010. 
Meister,  Leonhard,  243. 
Mel,  or  Mell,  Conrad,  2105-06. 
Melanchthon,  Philipp,  22,2761; 

cf.  2750. 
Melander,  Magn.,  676. 
Melguizo,  Atilano,  4510. 
Memoir e  sur  la  spirituality,  etc., 

262. 
Memorare  Novissima,  2031,  n., 

2036,  n. 
Menant,  Joachim,  1399. 
Menard,  2112. 
Menasseh.     See  Manasseh. 
Mencius  (Chin,  Meng-tse),  150^ 

15060,  1507. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Mendelssohn,    Moses,    1956-59 ; 

cf.  904,  943. 
MendeZ;,  Francisco,  2874'>.  • 
Mennander,  C.  F.,  805. 
Mentzer,  Balthasar,  3430,  n. 
Menu.     See  Manu. 
Menzel,  Andr.,  462. 
Menzel,  Wolfgang,  2007^ 
Mercier,  Christophe.  See  Albert 

de  St.  Jacques. 
Mercier,  L.  P.,  1235. 
Mercker,  Job.,  3819,  3833;   cf. 

3816,  n.,  3824. 
Merrick,  J.  M.,  3103*. 
Merritt,  Timothy,  3253-65, 4252 ; 

cf.  4205. 
Merry,  William,  3556. 
Merssasus,  or  Opmersensis,  Pe- 

trus,  Oratepolius,  617. 
Merz,  Alex.,  4523. 
Merz,  Aloysius,  2897. 
Messerschmidt,  Heinr.,  284. 
Messner,  J.,  4484. 
Mesterton,  Carl,  813,  839,  2571. 
Metcalf,  C.  T.  P.,  4282. 
Metelerkamp,  J.  J.,  1762. 
M&tempsycnse  (La),  discours,  522. 
Method    (A    New)    of    demon- 
strating, 832. 
Methodist  Episcopal  Church,  U. 

S.— Tract  Society,  4373. 
Methodius,     Patarensis,     2938, 

2942. 
Metternich,  E.  G.,   Baron  von, 

762. 
Mettrie,    J.    0.  de  la.    See  La 

Mettrie. 
Meurer,  C.  F.,  3653. 
Mewes,  or  Meves,  W.,  4807. 
Meyer,  B.  W.,  1756. 
Meyer,  E.  J.,  2336». 
Meyer,  H.  H.,  286. 
Mever,  J.,  1198. 
Meyer,  J.  B.,  348,  540». 
Meyer,  J.  F.,  4523. 
Mever,  J.  F.  von,  538,  4676. 
Meyer,  Joh.,  2170,  3682,  3684- 

85. 
Meyer,  Joseph,  1198. 
Meyfart,  J.  M.,  2062,  2103,  2965, 

3202,  3437,  3704, 
Meykandan,  1430,  n. 
Mezger,  G.  I.  S.,  2182. 
Micali,  G.,  1733%  n, 
Michael  Apostolius,  2029». 
Michaelis,  Antoino,  2860. 
Michaelis,  Fr,,  1615. 
Michaelis,  J.  D.,  1810,  3161-62; 

cf.  1818. 
Michelet,  C.  L.,  1137-38,  2318. 
Michelis,  Fr.,  345. 
Micraelius,  Joh..  654. 
Middleton,  Conyers,  1805. 
Middleton,  Richard  de.    See  Me- 

diavilla. 
Mignot,    Timoth^e,    the    AbM, 

1167. 
Milandroni,  Fortunio,  2772*. 
Milbourne,  Luke,  3843. 
Miles,  J.  B.,  2709'>. 
Miles,  William,  1453^. 
Mill.  David,  1974,  cf.  1874,  n. 
Miller,  J.  P.  A.,  2196. 
Miller,  Rev.  John,  2585. 
Miller,  T.  H.,  4435. 
Milles.  Thomas,  2119. 
Mills,  Charles,  1978. 
Mills,  William,  1703. 
Milman,  H.  H.,  3266. 
Milton,    John,  2348»,   n.,   3344, 

4320. 
Miltopseus,  Mart.,  678. 


Minokhired,  1387,  n., 
Minor,  M.  G.,  3365. 
Mirabaud,  Isaac,  814. 
Mirabaud,  J.  B.,  psettdon.,  191. 
Mirandola,  G.  F.  Pico  da.    See 

Pico. 
Misus,  Mart.,  2475. 
Miscellaneous  Metaphysical  Es- 
say, 485». 
Miscdlaneous  Observations,  220. 
Mises,  Dr.,  pseudon.    See  Fech- 

ner,  G.  T. 
Mishcdt-ulrMas'dbW,  1969". 
Missionary  Magazine,  4109. 
Mitchel,  John,  2134». 
Mitchell,  Edward,  4238. 
Mitchell,  Thomas,  2314*.. 
Mohrlein,  Ferd.,  1836. 
MoUer,  Jacob,  3890. 
MoUer,  Nic,  1499*. 
Moens,  P.,  3624. 
Mohammed.  1301, 1963-87. 
Mohammed  esh-Sharastanl.   See 

Sharastani. 
Mohl,  Julius,  1497. 
Mohnike,  Gottlieb,  1511. 
Mohr,  J.  A.,  2703. 
Mobsan  Fant,  1257,  n. 
Moldenhawer,  J.  H.  D.,  4626- 

29. 
Molenaar,  D.,  3391. 
Moleschott,  Jac,  314,  315,  317, 

n.,  345-347. 
Molin,  Laur.,  2999. 
Molinasus.    ^ee  Du  Moulin. 
MoUer,  E.  W.,  5. 
Moncrieff,  W.  G.,  1792,  4378. 
Monde  (Le),  etc.,  814. 
Mondegai,  Michel,  2880». 
jMone,  F.  J.,  1329,  2018. 
Moneta,  Cremonensis,  2025. 
Moniglia,  P.  T.  V.,  157<»,    179, 

179*. 
Montagu,  George,  %th  Duke  of 

Manchester,  2597*. 
Montagu,   Henry,  1st  Earl  of 

Manchester,  633. 
Montaigne,  Michel  de,  565*',  n., 

1255. 
Montalban,  or  Montalvan,  J.  P. 

de,  2817. 
Montanari,  Ant.,  4775. 
Montanus.     See  Franckenberg. 
Monte,  Lambertus  de,  4653. 
Montfaucon,  Bernard  de,  1680*. 
Montgomery,  G.  W.,  4259. 
Montgomery,      Robert,     2302, 

3385. 
Monti,  Benedetto,  3868. 
Monti,  G.  F.,  4761-62,  4777. 
Moody,  or  Moodey,  Sam.,  .3733. 
Moor,  Edward,  1441. 
Moor    {Lat.    Morus),    Michael, 

Moore,  Asher,  4294,  4349.' 

Moore,  John,  Bp.,  700. 

Moral  Essay  (A)  upon  the  Soul 

of  Man,  56,  70,  n. 
Mm-al  Proof  (A),  etc.,  751. 
Morardo,  Gaspare,  998*. 
More,    Henry,    468,    655,    662, 

2602;  cf.  53,476. 
More,    Sir  Thomas,    2734;    cf. 

2738. 
Moreau,  L.,  300,  1230». 
Morel,  Hyacintlie,  251. 
Morell,  J.  D.,  378. 
Morfouace     or    Morfouage    de 

Beaumont,  4752. 
Morgan,  Sir  T.  C,  251»,  252* 
Morgan,  Thomas,  1803,  n. 
Morganwg,  lolo,  1347,  n. 


Momay,  Philippe  de.  Seigneur 

du  Plessis- Marly,  651. 
Morrin,  Henri,  1263. 
Morris,  F.  0.,  4893. 
Morris,  W.,  4355,  4367-69. 
Morrison,  Robert,  1496,  n. 
Morse,  Pitt,  4210,  4239. 
Mortal  Life,  2579. 
Mortimer,  Thomas,  2269. 
Mortlock,  J.  J.,  1243. 
Morton,  Thomas,  D.D.,  2564-65. 
Morus,  Henricus.    See  More. 
Morus,  Michael.    See  Moor. 
Morus,  S.  F.  N.,  3052. 
Moses,  1798-1823. 
Moses  Bar-Cepha,  3407. 
Moses  Ben  Mainion  {Lat.  Mai- 

monides),    yEgyptius,    called 

Rambani,  18G0, 1931-33. 
Moses  Ben  Nachman  (Lat.  Nach- 

manides),  Gerundensis,  called 

Ramhan,  1934. 
Moses  Cordovero  or  Corduero, 

R.,  1946. 
Moses  de  Leon,    or  Ben  Shem 

Tobh,  1937, 1940. 
Moses  Mendelssohn.     See  Men- 
delssohn. 
Moses  Romi,  1948. 
Mosheim,  J.  L.  von,  52,  n.,  1619, 

n.,  2929,  n.,  3012,  3S64,  3909, 

3037-38,4550;  cf.  3934-35. 
Moss,     Charles,  Bp.,  3146,    cf. 

3142-43. 
Mothe  le  Vayer,  Fran9oi8  de  la. 

See  La  Mothe. 
Mountford,  William,  3568. 
Mouradja     d'Ohsson,      Ignace, 

1976. 
Mourges,  Mi(;hael,  1678. 
Mower,  Arthur,  4810. 
Mrityunjaya        Vidyalankara, 

1418*. 
Miicke,  J.  H.,  1586. 
Muller,  A.  L.,  3602,  3740,  4548, 

n. 
Miiller,  C.  G.,  807. 
Muller,  C.L.,  3133. 
Muller,  Christian,  2136. 
MUller,  G.  IL,  3046*. 
Miiller,  G.  P.,  lOS*. 
MUller,  G.  T.,  2409. 
Muller,  Georg,  2954. 
Muller,  H.,  2103. 
Midler,  J.    D.,  786,    799,    817, 

3029,  3034,  3990. 
Muller,  J.  S.,  163,  2625-26. 
Miiller,  J.  T.,  530,  3618. 
MUller,  Joh.  Georg,  1319,  1396. 
Miiller,  Joh.  Gottlob,  4630. 
Muller,  Julius,  1098, 1219. 
Miiller,  K.,  345. 
Muller,  K.  0.,  1733*,  n. 
MUller,  L.  H.  0.,  1609. 
Muller,    Max,    1404»,  n.,   1470, 

1477, 1485,  4894,  n. 
MUller,  P.,  2981. 
Muller,  Wilhelm,  1336. 
Mulmann,    Joh.,    the   younger, 

2837 ;  cf.  2840,  2843. 
Mumler,  J.  C.  E..  203. 
MUnch,  J.    G.,    2368,    3620-22, 

3625. 
Muenscher,  Joseph,  2708. 
Munter,  Friedr.,  Bp.,  1328*. 
MUnter,  G.  W.,  4857. 
MUsli  (not  MUslin),  David,  2230. 
Muhammad.    Sr.e  Mohammed. 
Muir,  John,  1404»,  n. 
Muir,  William,  1986. 
MulamuU,  1436. 
JIullens,  Joseph,  1494. 
895 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Mnmford,  or  Munford,  James, 

2831». 
Munarenius,  Ant.,  411. 
Munk,  Salomon,  1820,  1912-13, 

1917b  1985»,  n. 
Muratori,  L.  A.,  2156. 
Murray,  John,  4070»,  4118;   cf. 

4008-09,  4042. 
Murschel,  Israel,  3448,  3708, 
Musgeus,  Joh.,  4602, 
Musseus,  Petrus,  2094. 
Musculus,  Andreas,  3313. 
MvcTTTjpioi'         aTro/caTaoTaorews, 

3816. 
Muston,  C.  R.,  3649. 
Muzzarelli,  Alfonso,  3051*,  4633. 
Mystery  (The)  hid  from  Ages, 

4037. 

N.,  N.    A  Letter,  eic.,b\2. 
Nachmanides.      See  Moses,  Ben 

Nachman. 
Nachtigall,  J.  C.  C,  1857. 
Naclantus,  Jac,  593. 
Nagelsbach,  K.  F.,  1539,  1728, 
Nahuis,  G.  J.,  865. 
Nancel,  Nicolas  de,  606, 
Naogeorgus  {Germ.  Kirchmair), 

Thomas,  4519. 
Napione.     See  Galeani  Napione, 
Nash,  D.  W.,  1352;  cf,  1347,  n., 

1350,  n, 
Nason,  George,  1011. 
Natale,  Antonio,  2875-78. 
Natali,  Martino,  2687,  n. 
Nathanael,     Nicephorus.      See 

Chumniis, 
Natividade,  Antonio  da,  2823. 
Natta,  M.  A.,  596. 
Natter,  J.  J.,  2243, 
Natura     (De)      Animse..      See 

Opus. 
Natural  and  Revealed  Religion, 

3903. 
Nature  (On  the)  and  Elements. 

etc.,  302. 
Naumann,  F.,  2455». 
Naumann,  M.  E.  A..  1073, 
Nausea,  Friedr.,  2948, 
Nava  Tatva,  1435. 
Naville,  Ernest,  12538. 
Neale,  J.  M.,  4681. 
Neander,jpseMdo»./  349. 
Neander,  Michael,  3317. 
Neaijoli,  Dominicus  de.    See  Do- 

minicus. 
Nelis,  C.  F.  de,  Bp.,  948«, 
Nelk,  Th.,  3557. 
Nemesius,  Emesenus,  7,  8. 
Noovillseus,  Joh.,  25. 
Nessel,  Mart.,  1256,  2088, 
Neubauer,  Jac,  2964,  n, 
Neubig,  Andreas,  1087, 
Neue  Athanasia,  1015, 
Neue  Vorstellung,  3996, 
Neufchateau,  N,  L,  Frangois  de, 

Count.    See  FranQois  de  Neuf- 

chateau, 
Neufeld,  Conr,,  416», 
Neuhauser,  Bernh.,  2857. 
Neumann,  C.  F.,  1437, 1508, 
Neumann,  C,  G,,  250, 
Neumann,    J,    G.,    1850,    2675, 

2881,  4546. 
Neumann,  Sam.,  2408. 
Neumayr,  Franciscus,  4615, 
Neumeister,     Erdmann,    2167, 


Neuss,  H.  G 

3828, 

Nfeve,  Felix,  1461o,  1471» 
Neville,  William,  296, 
896 


;  cf,  3816,  n., 


New  Method  (A)  of  demonstror 

ting,  832, 
New  Sentirrtents,  4044, 
Newcomb,  Thomas,  485, 3229, 
Newman,  F.  W.,  1184. 
Newman,  J.  II.,  2910  ;  cf.  2907. 
Newton,  Thomas,  Bp.,  2207. 
Nicephorus      Chumnus.        See 

Chumnus. 
Nicholls,  William,  D.D.,  82,  83, 
Nichols,  John,  2771, 
Nicholson,  Henry,  3357, 
Nick-Groome,  pseudon.,  2801. 
Nicodemus,  Go^pd  of,  2644, 
Nicodemus,  pseudon.,  3084, 
Nicolai,  Philipp,  3420,  3422. 
Nicolas,  Michel,  1918. 
Nicole,  Pierre,  2096,  4753,  n, 
Nielsen,  Olaus,  2702, 
Niemann,    Sebast,,  2103,    2496, 

2673. 
Niemeier,  J.  B.,  4607. 
Niemeyer,  A.  H.,  912. 
Nieremberg,  J.  E.,  3332. 
Nifo.     See  Niphus. 
Nigrinus,  Georg,  2770». 
Niphus  {Ital.  Nifo),  Augnstinus, 

577;  cf,578,  579,  585. 
Niphus     (Ital.    Nifo),     Fabius, 

394. 
Nivardo  del  Riccio,  D.,  4777. 
No  Prseexistence,  470, 
No  Proof,  25G0, 
Noble,  Robert,  3114, 
Noble,  Samuel,  2279, 
Noctuary  (The),  3240, 
Noel,  FranQois,  1512». 
Noldeke,  Theodor,  1967. 
Nogarola,  Taddeo,  881. 
Nogent,  Guibert  de,  2020. 
Nonnen,  Nic,  3498. 
Noordbergh,  A.,  2256. 
Norberg,  Nath.,  1816. 
Nore,  Alfred  de,  pseudon.,  4854, 
Nork,   Friedr,,  originally  Selig 

Korn,  1288«,  1397,  2291*  1339> 

(Add.). 
Norris,  John,  2121, 2123-24, 
Norton,  Andrews,  1504,  n.,2644, 

n,,  3381,  n.,  3535,  4578. 
Norton,  Jacob,  4115. 
Norton,  John,  2493, 
Notes,  4193, 

Notes  and  Queries,  500, 
Nothwanger,  J.  H.,  3476. 
Nothwendige  Vollendung  (Die), 

2880. 
Nourrisson,  J,  F.,  1252. 
Nova  Paradoxa,  4743, 
Novdle  letterarie,  4776. 
Novena  para  rogar,  etc.,  2912. 
Novi,  Ambrogio  da,  2885. 
Noyes,  G.  R.,  4405. 
Niirnberger,  J.  C,  E.,  1121. 
Niisslein,  Georg,  968, 
Nyblaeus,  Axel,  1199. 
Nye,  James,  4481. 
Nympach,  Martin,  744. 
Nyssenus,  Gregorius.     See  Gre- 

gorius. 

0.,  R.,  645. 

Oh  die  Tliiere  Teufel  seyn,  4765. 

Ob  wir  unsterblich  sind,  971. 

Oberius,  4740, 

Oberlin,  J,  F.,  4679, 

Oberthur,  Franz,  2369, 

Obry,  J,  B.  F.,  1480, 1781», 

Observations  on  Br.  Charltons 
Treatise,  674, 

Observations  on  \st.  The  Chro- 
nology, 2629, 


Observations  (Miscellaneous)  on 

some  Points,  220, 
Observations  upon  a    Sermon, 

60, 
Observations  upon  a  short  Trea- 
tise, 65, 
Observations    upon   a    Treatise 

...by  Br.  Sherlock,  3355. 
Observations    upon  a   Treatise 

intituled,  A  Vindication,  76. 
Observations    upon  a   Treatise 

intit'led  Psychologia,  85. 
Observations    upon   a   Treatise 

intituled     Vindiciee     Mentis, 

78. 
Observations  upon  Br.  NicholWs 

Book,  83. 
Observations    upon    Mr.  Wads- 
worth'' s  Book,  673. 
Occam,    or    Ockham,    William, 

2021,  n. 
Ochino,  Bernardino,  2749. 
Ockel,  E.  F.,  3062. 
Odoni,  Rinaldo,  1623. 
Oeconomie  (Die)  der  Natur,  891. 
Oeffentliche  Bezeugung,  3867. 
Oegger,  G.,  4244. 
Oehler,  G.  F.,  1785, 
Oelreich,  Nic,  789. 
Oertel,  G,F.,  1837. 
Oertel,  H.  G.,  2691. 
Oesfeld,  G.  F.,  210,  847,  3998. 
Oetinger,   F.  C,  2201»    {Add.), 

3994»  {Add). 
Oettingen,  Alexander  von,  4421. 
(Euvres  (Les)  de  Thiophile,  639. 
Ogilvie,  John,  3242,  3517. 
O'Lavery,    Murtagh,   pseudon., 

2890. 
Olbers,  J.  G.,  2202»,  3518*. 
Oldendorp,  C.  G.  A.,  1306. 
Oldfield,  F.,  92. 
Oldfield,     Traverse,     pseudon., 

4685, 
Olearius,  B.  C,  2172,  3369, 
Olearius,  J.  G.,  723. 
O'Leary,  Arthur,  890. 
Olivier,  Jean,  522, 
OllyfTe,  George,  2148, 
Olmedo,  Juan  de,  2896. 
Olpe,  J.  H.,  105. 
Olshausen,  (D.)  J.  W,,  927, 
Olshausen,    Herm,,  2003,  2370, 

3536;  cf.  4489. 
Olympiodorus,  1570. 
Omuth,  Christ.,  3781. 
OSa,  Pedro  de,  2385, 
Onsterfelijkheid  (De),  4697, 
Onxterfelijklieid  (Over  de),  941, 
Ontologos,  pseudon.,  810,  811, 
Oosten,    A,    van,  the   yotmger, 

3629, 
Oostkamp,  J,  A.,  4571, 
Opitz,  Ileinr,,  2996. 
Opmersensis,  Petrus.    See  Mers- 

sfeus. 
Oporin,  Joach.,  544,  546,  2177. 
Opreisning  (AUe  Menneskers), 

4382». 
Opus  de  Natura  Animse,  2035. 
Opuscuia  philosophica,  3795. 
Opzoomer,      C.    W.    van,     381 

{Add.). 
Or  acuta  Sibyllina.    See  Sibyl- 
line Oracles. 
Ordinaire  (L')  des  Chrestiens, 

3300,  3301. 
Oregio,  Agostino,  Card.,  1637. 
Origenes,  2012-12c,  2940;  cf.  6, 

469.  3814,  3835,  3847. 
Originall  (The    True)   of    thi 

Soule,  409»,  n. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Origine  (De  1'),  etc.,  4067. 
Origine  (De  1')  de  Vdme,  440. 
Oriol,  or  Auriol,    Pierre.      See 

Aureoliis. 
Ormerod,  Richard,  227. 
Orphal,  W.  C,  4808-09. 
Orr,  John,  12.31. 

Ortigas,  Manuel.    See  Hortigas. 
Ortiz  Lucio,  Francisco,  2057. 
Orton,  Job,  3373. 
Osborn,  George,  3123. 
Osburn,  William,  1362». 
Osiander,  J.  A.,  519,  766,  3676. 
Osten,  Balth.,  2779. 
Ostertag,  J.  P.,  957. 
0-Sullivan,  Philip,  2817a. 
Othlo,  or  Othlonus,  3275. 
Otreb,  Rudolfus,  pseudon.    See 

Flud. 
Otto,    or    Otho,    Frisingensis, 

2022. 
Otto,  6.  F.,  3735. 
Otway,  Caesar,  4862. 
Oupnek'hat,  1410^. 
Our  Heavenly  Home,  3592. 
Our  LittU  Ones,  4579. 
Ouvrier,  L.  B.,  3376, 
Overal,  John,  Bp.,  2527. 
Ove.rdenkingen      (Christelyke), 

2285. 
Overton,  R.,  645-647. 
Ovidius  Naso,  Publius,  1557. 
Owen,  R,  D.,  4702. 
Ozanam,  A.  F.,  1713,  3262,  3280. 

P.,  C,  475. 

P.,  J.  L.,  2185. 

P.,  R.,  3015. 

Pacificiis,  pseudon.,  869. 

Paes,  Everardus,  2839». 

Page,  C.  G.,  4086. 

Pagenkop,  Christian,  3870, 3871 ; 

of.  3909. 
Paige,  L.  R.,  4205,  4228. 
Paine,  Martyn,  306. 
Paleario,      Aonio,     586,    1646* 

{Add.). 
Palfrey,  Cazneau,  3392. 
Pallegoix,  J.  B.,  Bp.,  1474. 
Pallia,  1985%  n. 
Pallu,  Martin,  2159. 
Palmblad,  W.  F.,  1717. 
Palmer,  J.  E.,  1779. 
Pansch,  Carl,  1645*. 
Pape,  W.,  3541. 

Paradiso,  Jacobus  de.    See  Ja- 
cobus de  Clusa. 
I\iram6swara  -jnydna-goshthi, 

1481. 
Pardies,  I.  G.,  4718. 
Pareau,  J.  H.,  1838. 
Parisetti,  Lodovico,  the  younger, 

586*. 
Parker,  Benjamin,  787. 
.  Parker,  Rev.  Joel,  4209-10. 
Parker,  Robert,  2666. 
Parker,  Samuel,  Bp.,  469. 
Parker,    Samuel,  the   younger, 

2997. 
Parker,  Theodore,   1168,    1289, 

4894,  n. 
Parkes,  Richard,  2663-65. 
Parkhurst,  Nathaniel,  3224. 
Paroni,  Carlo,  4786. 
Parry,  John,  2976. 
Parsons,  Thomas,  3005. 
Partinger,  Franz.  2135*  (Add.). 
Pascb,  Georg,  4730. 
Pasquin,  3308-11,  3724. 
Pasquino  in  Estasi,  3310-11. 
Passaglia,  Carlo,  4406. 
Passen,  A.  W.,  935. 


Passeran,  Albert,  Count  de.   See 

Radicati. 
Passero,  M.  A.,  called   Genova 

(Lat.  Genua),  597. 
Pastore,  Raffaello,  16i6^  (Add.). 
Pastoret,  C.  E.  J.  P.,  Marquis  de, 

1275». 
Pataki,  Franz,  515*  (Add.). 
Patanjali,  1422. 
Paterson,  James,  4194. 
Patria,  Andrea,  3303,  n. 
Pci.trum  Ecclesiie.  etc.,  4496. 
Patton,  W.  W.,  4482. 
Patuzzi,  G.  v.,  3745,  3945. 
Paul,    the  Apostle,    1604,   2278, 

3086»,  31320. 
Paul,  pseudon.      See    Granger, 

Arthur. 
Paul,  Jean,  jasewdon.    ^ec  Rich- 

ter,  J.  P.  F. 
Paul,  N.  C,  1422*. 
Pauli,  Matthias,  2831. 
Paulmann,  J.  L.,  4553. 
Paulus,  C.  H.  E.,  1077. 
Paulus,  H.  E.  G.,  192G,  3248. 
Pauthier,  Georges,  1301, 1405,  n., 

1448, 1498,  n.,  1506*. 
Pavie,  Theodore,  1475. 
Peabody,  A.  P.,  2275,  n. 
Peabody,  Ephraim,  1090,  n. 
Peabody,  W.  B.  0.,  3387. 
Pearce,  J.  H.,  2631. 
Pearson,  II.  B.,  1177. 
Pearson,  John,  Bp.,  2667»,  2970. 
Peck,  Francis,  3021. 
Peck,  George,  4187. 
Peck,  J.  M.,  4340. 
Peck,  John,  4124. 
Peckard,  Peter,  173-175,  2558, 

2564-65. 
Peignot,  E.  G.,  2451. 
Peiper,  C.  R.  S.,  1406,  n. 
Pei-wan-yun-fu,  1518». 
Pelerinaige  (Le)  de  lame,  3291. 
Pellegrini     {Lat.     Peregrinus), 

Martino,  2977. 
Pelletan,  E.,  1291. 
Peltanus,  T.  (A.),  2760,  2765. 
Penscellwood      Papers     (The), 

4858. 
Pensees  diverses,  etc.,  197. 
Pensees  sur  Dieu,  978. 
Pensees  sur  le  Paradis,  3527. 
Pensez-y  bien,  2137. 
Pentateuch,  179S-1823. 
Peraca,  Martin,  2960. 
Peregrinus,    Mart.     See    Pelle- 
grini. 
Pereira,  J.  G.,  591, 1969,  n. 
Perettus.    See  Pomponatius. 
Pergmayr,  Joseph,  23633  (Add.). 
Perkins,  G.  W.,  3671. 
Perkins,  William,  2659. 
Perrin,  Theodore,  the  Ahh€,  2908. 
Perrone,  Giovanni,  2278*. 
Perronet,  Vincent,  133,  3962. 
Perry,  John,  4256. 
Pertsch,  J.  G.,  the  elder,  3725, 

3814-15. 
Pertsch,  W.  H.  F.,  1942. 
Perty,  Max.,  317,  350. 
Pesarovius,  P.  P.,  2519. 
Petau    {Lat.  Petavius),    Denis, 

3673a,  3757. 
Petermann,   (J.)   H.,  1992*  Us 

(Add.). 
Peters,  Charles,  1826, 1827. 
Peters,  Samuel,  4041». 
Petersen,   Madame  J.  E.  (von 

Merlau),  3803-06,  3816,  n.;  cf. 

3809-14,  3830, 3836. 
Petersen,  J.  W.,  732,  2525,  n., 


3816-17,      3824-25,      3829-30, 

3833,   3835,   3845-48,  3851-54, 

3868-70,  3872,  3877 ;  cf.  3841- 

42,  3858,  4382*. 
Petersson,  1768. 
Petitpierre,  F.  0.,  3977,  4050-51, 

4108 ;  cf.  3983. 
Petius,  Laur.,  3318. 
Petrelli,  C.  M.  J.,  297,  2293. 
Petrus     Lombardus,    Bp.     of 

Paris,  2021. 
Pettavel,  Fr.,  1588. 
Pettigrew,  T.  J.,  1359. 
Peuker,  J.  G.,  1815. 
Pfaff,   C.   M.,  2399,   2532,    2605, 

3489,    3910,    3946,    4608;     cf. 

3816,  n. 
Pfaff,  J.  C,  3824». 
Pfonner,  Tobias,  1259,  1325,  n., 

4584. 
Pfeffinger,    Daniel,      3834;    cf. 

3816,  n. 
Pfeil,  Job.,  3205. 
Pflacher,  Moses,  2384. 
Pflug,  Herm.,  3019. 
Pfranger,  J.  G.,  3046. 
Pherecydes,  Syrus,  1545"^1545*. 
Philalethes,  Eugenius,  pseudon., 

40. 
Philalethes,   pseudon.,    A    Dis- 
course, etc.,  3056. 
Philalethes,    pseudon.      [John, 

King  of  Saxony],  3286. 
Philalethes  Rnsticans,  pseudon., 

217. 
Philander,  pseudon.,  3042. 
Philibertus,  or  Fulbertus,  3279. 
Philipp,  J.  P.  C,  1012. 
Philippin,  filie,  2951. 
Philippson,  Ludw.,  1962. 
Philippus  Harvengius,  Ahb6  de 

Bonne  Esperance,  4048, 4661. 
Phillips,  D.  W.,  2596. 
Philo-Bereanus,  pseudon.,  4158. 
Philo   Judseus,   1922-1924»;    cf. 

1902. 
Philosophical    and    Scriptural 

Inquiries,  172. 
Philosophical     Discourse    (A), 

62*. 
Philosophical  Dissertation  (A), 

123. 
Philosophicall  Essay  (An),  656. 
Philosophical  Inquiry  (A),  124. 
Philosophic  (La)  divine,  4067. 
Philosophische  Aufs'dtze,  905. 
Philosophisch  -  theologische    Ab- 

handlung,  2214. 
Philopsyches,    Alethius,    pset*- 

don.    See  Phylopsychea. 
Philosophy  of  Death,  1116. 
Philostratus,  pseudon.,  256,  257. 
Phbnix  Oder  Rapport,  1218. 
Phylopsyches    [_sic],    Alethius, 

pseudon.,  79». 
Physical    Theory,     etc.,    2274, 

2275. 
Physiology  (The)  of  Immortali- 
ty, 1178. 
Picard,  J.  B.  R.,  291, 1253«». 
Picart,  Bernard,  545». 
Pichon,  T.  J.,  the  Abbe,  183. 
Pico,    G.    F.,    of    MirandolOf 

581. 
Pictet,  Adolphe,  1350. 
Picus,  J.  F.,  Mirandulanus.   See 

Pico. 
Pierart,  Z.,  4Q96. 
Pierce,  Lovick,  4379;  cf.  4390. 
Pierce.  S.  E.,  2249»,  3533. 
Pierquin  de  Gembloux,  0.  C, 

4841,  4846. 

897 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Pi6tri,  Constantin  de,  the  Abbe, 

1145. 
Pigott,  Grenville,  1335. 
Pilgrimage.      The    Pylgremage 

of  the  Soxole,  3292. 
Pin,   Louis  Ellies  du.     See  Du 

Pin. 
Pinanionti,  G.  P.,  3723. 
Pine,  Thomas,  4245. 
Pinelli,  Luca,  2048. 
Pingree,  E.  M.,  4333-34. 
Pino,  Domenico,  4778. 
Pinto,  Isaac  de,  203. 
Pinzani,  F.  L.,  1822. 
Piorry,  P.  A.,  386. 
Piper,  Ferd.,  2007*. 
Pirsch,  4723. 
Pisanski,  G.  C,  1654. 
ristevon,  950. 
Pistorius,  H.  A.,  3952. 
Pistoriiis,  J.  W.,  3810;  cf.  3816, 

n. 
Pitrat,  J,  C,  3771. 
Pitts,  John,  2127. 
Pitts,    John    or  Joseph?    2125, 

2128. 
Placcius,  Vincent.,  691. 
Place  (The)  of  Departed  Spirits, 

2592. 
Placet,  Frangois,  2504. 
Planer,  J.  A.,  445. 
Platner,  Ernst,  231,  928. 
Plato,  1564-1616;  cf.  4G9,  502,  n., 

639,   n.,  922,  n.,  1253g,   1652, 

1675b,  n.,  1703, 1706,  n.,  1723*, 

n.,  1949,  lQ16o{Add.).  Cf.  Men- 
delssohn. 
Plato  beatus,  4604. 
Pluto  und  Leibnitz,  872. 
Platts,  John,  3073. 
Piazza,  Benedetto,  2891,  3513. 
Plessing,  J.  F.,  3163. 
Plessis-Marly,    P.'    de    Mornay, 

Seigneur  du.     See  Mornay. 
Pletho,  or  Gemistua,  Georgius. 

See  Georgius. 
Plitt,  J.  J.,  2555,  3030,  4764. 
Plotinus,  1669, 1669&;  cf.  1672. 
Ploucquet,  Gottfr.,  158, 186,  453, 

880. 
Plutarchus,  1662-1667,  4707. 
Pneumatophilus,  pseudon.,  2178. 
Pocker,  Wilhelm,  3731. 
Pocock,  Edward,  1866, 1970. 
Politz,  K.  II.  L.,  1895-96. 
Poiret,  Pierre,  680,  3794,  4609 ; 

cf.  446,  3805,  3831,  3844. 
Polak,  M.  S.,  1223. 
Poletika,  Michael  de,  1033. 
Polignac,    Melchior    de.   Card., 

147. 
PoUio,  Lucas,  3199,  3416. 
Pollock,  Robert,  3381. 
Polo,  Antonio,  607*  (Add.). 
Polwhele,  Richard,  2578*. 
Polyander    a    Kerkhove,   Joh., 

3698-3700. 
Pomerius,  Julianus.    See  Juli- 

anus. 
Pomp,  R.,  4001. 
Pomponatius  {Ital.  Pomponaz- 

zi),  Petrus,  572-576,  578;  cf. 

579,  582,  584,    585,  637,  723, 

1985b,  n. 
Pond,  Enoch,  2582,  4260,  4483, 

4645. 
Pontanus,  Hieronymus,  1632. 
Pontoppidan,  Erik,  the  younger, 

2191-92. 
Pope,  J.  A.,  1388. 
Poppewell,  H.  L.,  3257. 
Pordage,  John,  3814. 


Porphyrins,  1669*. 

Porach,  Christoph,  3223. 

Port  Royal,  3494. 

Porta,  Enrico  di,  2893. 

Porta,  Simon.     See  Portius. 

Porter,  James,  2633. 

Porteus,  Beilby,  Bp.,  874»,  2416, 

3245*. 
Portius  (Ital.  Porzio),  Simon,  24, 
Portzig,  Zacharias,  3861. 
Posner,  Gasp.,  442,  1640. 
Posner,  E.  W.,  4870. 
Post,  T.  M.,  1161,  4422 ;  cf.  1227. 
Postel,  Guillaume,  3188. 
Posthius,  F.,  4648». 
Pott,  D.  J.,  2696. 
Pott,  J.  H.,  4637. 
Potter,  Christopher,  4591-92. 
Pottier,  Andre,  2457. 
Povey,  Charley,  3919. 
Powell,  Vavasor,  3463. 
Power,  J.  H.,  4309. 
Pricexistence  (No),  470. 
Prsesentatione  et  Fonseca,  .ffigi- 

dius  de,  3423. 
Preetorius,  J.  G.,  724, 
Pragmatische         AbJumdlung, 

4060. 
Praise  (The)  of  Hell,  .374.3. 
Prayers  for  the  Dead,  2917. 
Predigten  ilber  diefulsche  Lehre, 

4038. 
Pre-Existence,  a  Poem,  486. 
Preexistence  (The)  of  Souls,  492. 
Preller,  Ludwig,  1711,  1715. 
Prerogative  (The  Grand),  657. 
P-erogative  (The)  of  Man,  647. 
Presbyterian      Church  —  First 

Presbytery  of  the  Eastward, 

4027. 
Prescott,  W.  H.,  1317,  n. 
Pr6servatif,  3744. 
Preuves     d'un     autre     inonde, 

1138". 
Preuser,  Paul,  4662. 
Price,   Richard,    212,  3609;    cf. 

219. 
Prichard,  J.  C,  1305«,  1306*. 
Prieele,  G.  D.  van  den.     See.  To 

piarius,  M.  D. 
Pries,  J.  11.,  the  elder,  Tib. 
Pries,  J.  II.,  the  younger,  1749, 
Priest,  Josiah,  4261. 
Priestley,  Joseph,  211-213,  1763, 

2465,  3042,  n.;   cf.  207,  212% 

215, 217-219, 221, 223,  227, 227», 

239,  271,  490. 
Primaudaye,  Pierre  de  la.    See 

La  Primaudaye. 
Prime,  D.  P.,  4457. 
Primer  (A)  on  the  Origin,  etc., 

1093. 
PHncipia  Philosophiae,  3795. 
Principles  (The)  of  the  Protest- 
ant Religion,  4538. 
Pring,  Daniel,  255. 
Priscianus,  Lydus,  1670. 
Pritz  {Lat.  Pritius),  J.  G.,  2395- 

97. 
P-ivate  Letter  (A)  of  Satisfac- 
tion, 2604. 
P-ivatgedanken  ilber  die  Lehre, 

946. 
Probabilities  (Scriptural),  4892. 
Probst,  Udalricus,  3741*. 
Profe,  Gottfr.,  829. 
Prognostication  (La)  du  siecle 

advenir,  2016. 
Proudfit,  John,  1545. 
Prove  di  un  altro  mtmdo,  1138», 

n. 
Psalms,  1850. 


Psellus,   Michael,  tJie   younger, 

10,  1671. 
Psilo    Philanthropos,  pseudon., 

2135. 
Psychalethes,    Estibius,    pseu. 

don.,  73. 
^uxo^oyta,  79*. 
Psychologische  Versuche,  210». 
Pucci,  Francesco,  3775. 
Purdnas,    1427-29;    cf.     1453, 

1454, 1491.   See  also  BhoLgava- 

ta,  Ganesa,  Vishnu  Purdna. 
Purgatoire      des      catholiques, 

2792*. 
Purgatories  Triumph,  2798. 
Purgatorio  (II)  aperto,  2906. 
Purgatorio  (El).   De  su  existen- 

cia,  2918. 
Purgatorium  catholice  assertum, 

2832. 
Purgatory  Opened,  2^921. 
Purgatory  prov'd  by  Miracles, 

2873. 
Purmann,  J.  G.,  555. 
Purves,  James.  239,  4039,  4130. 
Pusey,  E.  B.,  3260b, 
Putignani.  G.  D.,  760. 
Pym,  W.  W.,  4310. 
Pythagoras,    1548-59;    cf.    502, 

1675b,  n. 

Qoran.    See  Mohammed.' 
Quandt,  J.  G.  von,  379. 
Quatre  dialogues,  690. 
Quatuor    Novissima,    2030-31, 

2036-37. 
Quehl,  Georg,  3655. 
Queloz,  B.,  2928d  (Add.). 
Que.lques  refieximis,  4641, 
Quenstedt,  J.  A.,  2712,  3215». 
Quervray  (Le),  635. 
Quinby,  G.  W..  4308. 
Quintianus,  Vincentius,  1626. 
Quistorp,  Joh.,  the  elder,  2065. 

R.,  2621 ;  cf.  2625,  2627. 

R.,  in  M.,  1152. 

R.,  A.,  2580. 

R.,  J.,  4010. 

Rabbe,  J.  H.,  1060,  2426. 

Rachil,  Jabal,  2798 ;  cf.  2801. 

Pud  (Das)  der  ewigen  Hollertr 

quaal.  3751. 
Rader,  Matthaeus.  2066. 
Radicati,  Albert,  Count  de  Pai- 

seran,  123. 
Raffles,  Thomas,  2904. 
Rafn,  Alb..  3203. 
Raguccius,  Antonius,  2071. 
Paja-Ratndcari.  1434, 
J?<2/a^  FaK,  1434.' 
Raibag.     Se.e  Levi  Ben  Gerson. 
Ralegh,  Sir  Walter.  28»  (Add.). 
Ralholm,  C.  H.,  416. 
Ramaer,  J.  N.,  4855. 
Raniart,  Gregoire,  2859*. 
Rambam.    See  Moses  Ben  Mai- 

mon. 
Ramban,    See  Moses  Ben  Nach- 

man. 
Ramers,  C,  2941. 
Ramesey,  William,  422. 
Ramm,  Ludw.,  1886. 
Rammohun  Roy,  1413,  n- 
Ramsay,  A.  M.,  the  Cfievalier, 

3947 ;  cf.  4894,  n. 
Ramsay,  Samuel,  1404. 
Ramsay,  William,  4695. 
Banfon  (La)  des  dmes,  2928. 
Randolph,  Thomas,  D.D.,  830. 
Ranew,  Nathaniel,  3440. 
Ranisch,  Salomo,  3956». 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Raper,  W.  H.,  4266. 
Raphson,  Joseph,  725. 
Rapia,  Rene,  3454. 
Rascher,  Job.,  2521. 
Rashbaz.    See  Simeon  Ben  Ze- 

mach. 
Rassiels  du  Vigier,  479»,  481. 
Rastell,  Job.,  2737-39. 
Ratio  Status  Animse,  2155, 2135* 

(Add.),  n. 
Raulin,  Jean,  2382. 
Eavurava-Agama,  1430,  n. 
Rawlinson,  George,  1301*. 
Raymond,  G.  M.,  4828. 
Raymundus  Martini.     See  Mar- 
tini. 
Raymundus   de    Sabunde.    See 

Sabunde. 
Rayner,  Menzies,  4229. 
Read,  Natban,  4195. 
Read,  Tbomas,  .310,  4391. 
Reader,  Simon,  3525. 
Realis  de  Vienna,  pseudon.,  97. 
Realite  (De  la)  des  Mens,  3350. 
Reality  (La)  et  Veternm,  3987. 
Recent  Works  on  Materialism, 

382 
Rechtenbach,  P.  M.,  4720. 
Reclam,  Carl,  3S0. 
Reconciliation  (The),  etc.,  4130. 
Recupito,  G.  C,  3776,  4501. 
Reddingius,  W.  G.,  3069, 
Redepenning,  E.  R.,  2012»,  n. 
Redern,  S.  E.,  Count  de,  273». 
Redford,  George,  303. 
Redner,  Leo,  2717. 
Redslob,  G.  M.,  1780. 
Redslob,  H.G.  {Lat.  T.),  1707-08. 
Reed,  H.  V.,  4486. 
Rees,  Abraham,  2215. 
Reeves,  William.  90a. 
Reflections  on  the  Doctrine,  etc., 

217. 
RSflexions  poetiquea,  2283. 
Reflexions  sur  I'dme  des  betes, 

4758. 
Riflcjcions   sur   le    livre,   etc., 

192. 
Reginaldetiis,    or    Reginaldus, 

Petrus,  3302. 
Regis,  Balthasar,  2553. 
Regis,  P.  S.,  2113. 
Regius,  Henricus.     See  Roy. 
Regius,  Joh.,  2791. 
Reich  (Die  im)  der  Gnaden  tri- 
umph. Wahrheit,  3876. 
Reich,  Georg,  3175. 
Reichenbach,  H.  G.  L.,  4849. 
Reichenbach,  Karl,  Baron  von, 

331. 
Reimarus,  H.  S.,  824, 1747, 3152, 

4774,  824  {Add.). 
Reimarus,  J.  A.    H.,  824,  889, 

4774. 
Reimer,  Louis,  4495. 
Reinbeck,  E.,  1224. 
Reinbeck,  J.  G.,  776,  2169;  cf. 

T79,  780. 
Reinhard,  Lorenz,  3911. 
Reinhard,  M.  H.,  121,  3496. 
Reinhardt,  P.  A.,  4608. 
Reinhold,  K.  L.,  1064. 
Reinholm,  J.  R.,  2571. 
Reinigung    (Die)    der     Seelen, 

3838. 
Reinking,   Theod.,    2103,  2507, 

2542,  n. 
Reisacker,  A.  J.,  1648. 
Reland,  Adr..  1919.  n.,  1972. 
Relly,  James,  3973,  3978,  3984, 

4010;  cf.  4108. 
RemAxrks  on  a  Booh,  136. 


Remarks    on    Mr.   JVewm^n's 

Doctrine,  2910. 
Remarks  on  the  Modem    Doc- 
trine, 4171. 
Remarks  on  the  Rev.  Dr.  War- 
burton's  Account,  1811. 
Remarks  upon  a  late  Treatise, 

2559-60. 
Remembrance  (A)  for  the  Liv- 
ing, 2831". 
Remington,  Stephen,  4262,  4275. 
Remusat,  J.  P.  A.,  1353^,  1435% 

1445,  n.,  1499,  1503,  n.,  1506», 

n.,  1507,  n.,  1510,  n. 
Remy,  2446. 
Renan,  (J.)  E.,  1985'>. 
Renaud,        Hippolyte,        1253J 

(Add.). 
Renaudot,    Eusebe,    the    Abb€, 

1872. 
Rennell,  Thomas,  252»;  cf.  254», 

256. 
Reply  (A)  to  the  Grand  Question, 

811. 
Reply  (A)  to  Three  Letters,  4512. 
Requesens,  G.  M.  de,  4536. 
Resch,  J.  J.,  3687. 
Ress,  J.  H.,  942,  3153,  3155. 
Restel,  C.  C,  3928. 
Restoration  (The)  of  All  Things, 

3839. 
Resurrection    Defenders  (The), 

3144. 
Resurrection  (The)  founded  on 

Justice,  2990. 
Resui-rection    (The)    of  Jesus, 

3141. 
Resurrection  of  the  Body,  3070. 
Resurrection  (The)  of  the  same 

Body,  3120. 
Resurrection  (The)  reconsidered, 

3142. 
Retour  (Le)  des  marts,  2874». 
Kettig,  H.  C.  M.,  1593. 
Reuss,  £douard,  2011*. 
Revealed  Economy  (The),  3576. 
Reuelacion  of  a  Monke,  3278. 
Review  (A)  of  soine  Passages, 

1813. 
Rgville,  Albert,  1252». 
Revius,  Jac,  42. 
Revue  spirite,  4696,  n. 
Revue  spiritualiste,  4696. 
Rey,  Alex.,  3258*. 
Reynaud,  J.  (E.),  498,  4423;  cf. 

2332,  n. 
Reynolds,  John,  2401,  3361. 
Rgya  tch'er  rolpa,  1434'>. 
Rhenferd,   Jac,  1874;  cf.  1873, 

n.,  1885,  n. 
Rhode,  Heinr.,  1782. 
Rhode,  J.  G.,  1394, 1443. 
Rhodius,  Ambr.,  1549, 
Ribbeck,  C.  G.,  967,  3616. 
Ribeiro  da  Rocha,  Manoel,  2894. 
Ribov,   or  Riebow,  G.  H.,  117, 

3956,  4716. 
Rice.  N.  L.,  4333. 
Richard,  Erangois,  2848*. 
Richard,  Jacob,  2669. 
Richardson,  Samuel,  3784,  3989, 

n.,  4160,  4227 ;  cf  3792,  3857. 
Richardus,  Nic,  2726,  n. 
Richeome,  Louis,  636,  3200a. 
Richman,  Job.,  1030. 
Richmond,  B.  W.,  4686». 
Richter,  Arth.,  1730. 
Richter,  C.  F.,  743. 
Richter,  Friedr.,  1082-84,  1220, 

2265. 
Richter,  G.  F,,  122. 
Richter,  J.  A.,  4550. 


Richter,    J.    P.    F.,    963,   1041, 

1061. 
Ricius,  Alphonsus,  2727. 
Ricketts,  Frederick,  2578>», 
Riddermarck,  And.,  702. 
Rider,  W.  C,  4253. 
Riebow,  G.  H.    See  Ribov. 
Ries,  F.  U.,  4650, 
Riess    (Lat.    Gigas),   Joh.     See 

Gigas. 
Riflessioni  (Alcune),  833. 
Rio-Veda,  1404". 
Rikel,    or   Ryckel,    Dionysius, 

Carthusiensis.      See     Diony- 
sius. 
Rinck,  H.  W.,  2363a, 
Rinck,  W.  F.,  1721. 
Ripley,  George,  4578,  n. 
Ringwaldt,  or  Ringewald,  Bar- 

thol.,  3319-20,  3324. 
Risold,  Gottlieb  (Lat.  Theoph.), 

2934. 
Risposta  ad  una  lettera,  4777. 
Ritgen,  F.  A.  (M.  F.)  von,  539. 

540. 
Rittelmeyer,  2580i>. 
Ritter,  Heinr,,  1200, 1515,  2005«, 

2008». 
Ritter,  Melchior,  3206». 
Ritter,  Staph.,  2821. 
Rittersdorf,  Daniel,  3953. 
Rittmeier,  C.  H.,  2398. 
Roa,  Martin  de,  2807,  2918,  3327. 
Robbins,  R.,  2275,  n. 
Roberts,  Joseph,  3561. 
Roberts,  Orrin,  4362. 
Robertus  de  Licio.    See  Carac- 

cioli. 
Robinet,  4780,  n. 
Robinson,  Christopher,  3497. 
Robinson,  Edward,  2293»,  317^ 

77, 
Robinson,  Isaac,  4114, 
Robinson,  J.,  M.D.,  172, 
Robinson,  Phinehas,  1169. 
Robinson,  W.,  2583*. 
Roboredo,  Amaro  de,  2816*. 
Rocchi  {Lat.  Roccus),  Ant.,  648, 

648  {Add.). 
Rochefort,  G,  D.  de,  198. 
Rochussen,  J.,  230*, 
Rock,  Daniel,  2922. 
Rodwell,  J,  M,,  1964,  n. 
Roe,  R.,  4246. 
Roe,  W.  M.,  2353». 
Roer,   (H.    H.)    E.,   1411,  1413,. 

1415, 1424. 
Roemer,  N.  van  de,  3101. 
Roschel,  J.  B.,  101,  102. 
Rotenbeck,  G.  P.,  437. 
Riith,  E.  (M.),  1361»,  1907, 
Rogerius,  Ludovicus,  2783»,  n, 
Rogers,  E.  C,  4687-88. 
Rogers,  George,  3755,  4265-66. 
Rogers,      Thomas,     of     Christ 

Church,  Oxford,  3196. 
Rolle,    Richard,    of    Hampole, 

2028. 
Romaine,  William,  1801-02, 
Rondeau,  R.  Fournier,  Sieur  du. 

See  Fournier, 
Roos,  Andr.,  533. 
Roos,  M,  F„  2364. 
Rorarius,  Ilieronymus,  4716 ;  cf. 

47.38,  n, 
Ros,  Adam  de,  3691. 
Rose,  J.  G.  C,  249. 
Rosellini,  Ippolito,  1359*. 
Rosengreen,  G.  E.,  1842. 
Roshd,  Ibn.     See  Averroes, 
Rosignoli,  or  Rossignoli,  C,  G,». 

2S74. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Ross,  Alex.,  650. 
Ross,  J.  L.,  1245. 
Rossander,  C.  P.,  4801. 
Rossellus,  Hannibal,  609. 
Rosser,  L.,  3668. 
Rosserius,  Franciscus,  2845. 
Rossi  {Lat.  Rubeus),  G.  B.,  of 

Genoa,  625. 
Rossignol,  J.  J.,  2901. 
Rossignoli.     See  Rosignoli. 
Rossniassler,  E.  A.,  345. 
Roth,  A.  C,  71. 
Roth,     Rudolph,     1400,     1401, 

1404a,  n.,  1464-65,  1472, 1476. 
Rotheram,  John,  224. 
Rothwell,  J.,  4782. 
RoTiault,  Louis,  tliA  AbU,  2153, 

2886. 
Rousse,  B.,  4820. 
Rousseau,  J.  B.  L.  J.,  1987».    • 
Rousseau,  J.  J.,  3994,  n. 
Roussel,  Napoleon,  2919. 
Roux,  J.  M.,  2578a. 
Rowan,  Frederica,  2450i>  (Add.). 
Rowe,  Mrs.  E.  (S.),  3494. 
Rowe,  G.  S.,  1310. 
Rowe,  H.  N.,  301. 
Rowe,  Joseph,  3452. 
Rowlands,  Samuel,  3328. 
Roy  {Lat.  Regius),  Hendrik  van, 

38,  41. 
Roy,  Rammohun.    See  Rammo- 

hun. 
Royce,  Andrew,  4267. 
Rozado,  Ant.,  2061*. 
Rubeus.    See  Rossi. 
Rubio  y  Diaz,  Vicente,  4703. 
Ruchat,     Abraham,    3907;     cf. 

3899,  3913. 
Rudbeck,  Job.,  the  elder,  400. 
Rudd,  Sayer,  3013. 
Rudloflf,  Maj.   Gen.  K.  G.  von, 

2345,  462"  (Add.). 
Rudolph,  II.  G.,  1193. 
Rudrauf,  Kilian,  438. 
Ruckert,  Friedr.,  1429, 1502. 
RUckert,  L.  I.,  3086. 
Rudiger,  Andr.,  118, 119. 
RUdiger,  J.  C,  705. 
Rufflni,  P.,  244. 
Ruifner,  Henry,  4164. 
Ruhestunden,  1026. 
Rumball,  J.  Q.,  4868, 4894. 
Rupertus  Tuitiensis,  2381». 
Rupp,  Joh.,  2890*,  4618. 
Rusca,  Antonio,  3703. 
Russel,  Robert,  3017. 
Russell,  David,  4572. 
Russell,  Ezekiel,  3131. 
Russell,  P.  R.,  4299. 
Russwurm,  J.  W.  B.,  3066. 
Rust,  George,  Bp.,  468,  2086. 
Rutebeuf,  or  -buef,  3411. 
Rutherforth,  Thomas,  2931. 
Ryckel.    See  Rikel. 
Rye,  J.  J.,  3619. 
Ryland,  John,  4072. 
Rymer,  G.  S.,  4703. 
Rywocki,  Joh.,  2825. 

S.,  J.,   Gerettete  Lehre  von  der 

Prdexistenz,  483. 
S.,  J.,  Transnatural  Philosophy, 

711*. 
S.,  M.,  62». 

S.,  M.  L.  M.  F.  D.,  3830. 
Saadjah    {Lat.   Saadias)    Gaon, 

Fajjumi,  1928-29, 
Saal,  C.  T.  B.,  2443. 
Saalfeld,  A.F.W.,  3038. 
SaalschUtz,  J.  L.,  1778. 
Saba,  Joannea     See  Joannes. 
900 


Sahara,  or  Zabara,  Judah.     See 

Judah. 
Sabatier,  M.  C,  2271. 
Sabine,  James,  4176-77. 
Sabunde,  or  Sebunde,  or  Sebey- 

de,  Raymundus  de,  665i>. 
Sacc,  Siegfried,  3418. 
Sacchetti,  4762. 

Sache  (Die  gute)  der  Seele,  292. 
Sachs,  Salomon,  1790. 
Sachse,  Michael,  2955. 
Sacrarium    de   stupenda,    etc., 

3776. 
Sacy,  A.  I.  Silvestre,  Baron  de. 

See  Silvestre  de  Sacy. 
Sadananda,  1415-16. 
Sadder,  1403b,  „. 
Sadeel  (Fr.  Chandieu),  Ant.   See 

Chandieu. 
Ssemund,  1331,  3273,  3273». 
Saggio  (Brevissimo),  225». 
Sahagun,  Bernardino  de,  1317. 
Sahme,  C,  2892. 
'Sai  an  Sinsin,  1356. 
Saint    Germain,    Bertrand    de. 

See  Bertrand. 
Saint-Germain  Le  Due.    See  Le 

Due. 
Saint-Hilaire,    J.    Barth^lemy. 

See  Barthelemy. 
St.  Jacques,  Albert  de.    See  Al- 
bert. 
St.  John,  Henry,  1st  Vise.  Bo- 

lingbroke,  830. 
Sainte-Croix,  G.  E.  J.  Guilhem 

de    Clermont-Lodeve,   Baron 

de,  1695. 
Salazar,  Francisco  de,  2065. 
Sale,  George,  1964-65. 
Salier,  Jacques,  3528. 
Salig,  C.  A.,  543. 
Salisbury,  E.  E.,  1460-61, 1989». 
Salmasius.     See  Saumaise. 
Salo,  Alexis  de,  2808. 
Salomon.     See  Solomon. 
Salut  (Le)  (f  JEw/e?-,  3694. 
Salut   (Du)  des  petits   enfans, 

4558. 
Salvation  for  all  Men,  4017. 
Salvemini  da  Castiglione,  J.  (F. 

M.  M.).     See  Castillon. 
Sambucy,   Louis    de,  the  Ahbi, 

2904e. 
Sammter,  A.,  1153. 
Samson,  G.  W.,  4685. 
Samuel  da  Silva,  1952-53. 
Sancto  Victore,  Hugo  de.    See 

Hugo. 
Sandasus  {Dutch  Van  der  Sandt), 

Max.,  2834-35. 
Sandius,      Christophorus,      the 

younger,  471 ;  cf.  473,  474. 
Sanford,  Hugh,  2666. 
S'ankara,  1411-13,  n. 
S&nkya  Kdrikd,  1421. 
Santi,  Vincenzo,  386?. 
Santoro,  J.  B.,  2053. 
Sanvitale,  Giacomo  or  JacOpo, 

3494a  {Add.). 
Sartorius,  Balth.,  391. 
Sartorius,  C.  F.,  4773. 
Sartorius,  C.  J.  C.  L.  A.,  4510*. 
Sartorius,  F.  W.,  1889. 
Sasgerus,  Casp.     See  Schatzger. 
Saturday  Evening,  2267. 
Saubert,  Job.,  the  elder,  2075a. 
Saubert,     Job.,     the 

2862,  3347. 
Saumaise      {Lat.     Salmasius) 

Claude  de,  1675b. 
Saunders,  R.,  54. 
Sauppe,  F.  G.,  253. 


Saurin,  Jacques,  3738. 
Savonarola,  Girolamo  (ia^.Hle- 

ronymus),  2032. 
Sawyer,  T.  J.,  3769,  4230,  4275, 

4293,  4335,  4365,  n.,  4408. 
Sbaragll,    G.    G.   (Lat.  J.   H.), 

4744. 
Schafer.  David,  4001,  n. 
Schafer,  J.  D.,  3865. 
Schaffer,  Michael,  398. 
Schaf,  or  Schaff,  Philipp,  4295. 
Schaller,  Julius,  333. 
Schallesius,  Job.,  4526. 
Schahrastant.     See  SharastSnl. 
Schatzger  {Lat.  Sasgerus),  Gas- 
par,  2731. 
Schaubert,  J.  W.,  2175. 
Schaumann,  J.  C.  G.,  233. 
Schedvin,  Job.,  1266. 
Scheele,  or  Scheie,  Peter,  682. 
Scheffler,  Job.,  2097a. 
Scheibler,  Christoph,  30,  2067. 
Scheid,  Everard,  1745. 
Scheitlin,  Peter,  4843. 
Scheie,  Peter.     See  Scheele. 
Schellwien,  Rob.,  371. 
Scherb,  E.  V.,  1495o. 
Schermer  Hessling,  H.  J.,  2296. 
Scnermer,  Job.,  2880. 
Scherrer,  J.,  2336b. 
Scherz  und  Ernst,  841. 
Scherzer,  G.  H.,  3491. 
Scherzer,  J.  A.,  2103.  2867. 
Scheyer,  S.  B.,  1932. 
Schicksal  (Das  zukiinftige)  der 

Gottlosen,  4480m. 
Schicksal   (Ueber    das)  ...  der 

Geister,  1037a  (Add.). 
Schiller,   (J.   C.)  F.  von,  1246* 

(Add.). 
Schilling.  W.  IL,  509. 
Schilling,  Wenceslaus,  2960». 
Sch  lager,  F.  G.  F.,  1048. 
Schlegel,  A.  W.  von.  1406,  n. 
Schlegel,  J.  K.  F.,  1280. 
Schleiermacher,  F.  (D.  E.),4578, 

n. 
Schlesinger,  W.  and  L.,  1941,  n. 
Schlettwein,  J.  A.,  171. 
Schleussner,  F.  W.,  1261. 
Schlitte,  J.  G.,  3934;  cf.  3940-41. 
Schlosser,  J.  G..  527-529. 
Schlottmann,  Konst.,  1381. 
Schmaler,  Andr.,  1652. 
Schmarda,    L.    K.,   4850,  4859, 

4871. 
Schmid,  C.  F.,  862, 1997. 
Schmid,  J.  A.,  3811. 
Schmid,  J.  W.,  1302. 
Schmid,  Job.,  513,  4728. 
Schmidt,  Adalb.,  1592, 1598. 
Schmidt,  C.  G..  4832*. 
Schmidt,  Gottfried,  241. 
Schmidt,  Herm.,  1601, 1612. 
Schmidt,  I.  J.,  1450-52. 
Schmidt,     J.    A.,    1547,    4732, 

4736. 
Schmidt,  J.  C,  1800,  n. 
Schmidt,  J.  E.  C,  1735, 1856. 
Schmidt-Phiseldeck,  C.  F.  von, 

931. 
Schmiedl,  A.,  1918a. 
Schmitt,  II.  J.,  1514-15. 
Schmolders,  Auguste,  1985*. 
Schneegass,  J.  E.,  1888. 
Schneider,  H.  G.,  386k  (Add.). 
Schneider,  J.  F.,  4741, 
Schneider,   K.   H.  G,  937;    ct 

921,  n. 
Schnorr,  H.  T.  L.,  943. 
Schobelt,  C.  H.,  626. 
Schcebel,  Charles,  1487,  2324 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Schoeberlein,  Ludwig,  2345,  n., 

3132b. 
Schone,  J.  S.,  1839. 
Schopfer,  C,  1090,  n. 
Schoeps,  H.  G.,  4659. 
Schottgen,  Christian,  1885. 
Scholand,  J.  M.,  2289,  2433. 
Scholten,  J.  H.,  381,  381  (Add.). 
Scholz,  J.  F.,  2689,  4768. 
Schoock,  Mart.,  4717. 
Schoolcraft,  H.  R.,  1318. 
Schopenhauer,  Arthur,  2450». 
Schott,  H.  A.,  3255*. 
Schott,  Sigmund,  12533. 
Schott,  Wilh.,  1462,  1496,  1498, 

n.,  1512,  n. 
Schottel,  J.  G.,  2509,  3215,  3464, 

3717. 
Schrader,  Friedr.,  4737. 
Schrader,  J.  E.,  3470. 
Schramm,  J.  C,  95. 
Schreiben  an  den  ungenannten 

Verfasser,  2618-19. 
Schreiben  (Zweites)  an  den  un- 
genannten Verfasser,  2620. 
Schreiber,  A.  W.,  910. 
Schreiber,  J.  C,  1022. 
Schreiter,  J.  C,  1924. 
Schreiter,  T.  H.,  1665. 
Schrift-  und    vernunftmdssige 

Erorterung.  3608. 
Schrift-    und    vernunftmdssige 

Gedanken,  4622. 
Schrift-   und    vernunftmdssige 

Veberlegung,  3934. 
Schriftmdssiger  Unterricht,  2549. 
Schroder,  E.  C,  744. 
Schroder,  J.  F.,  1915. 
Schroeder  van  der  Kolk,  J.  L.  C, 

274. 
Schroter,  J.  C,  112. 
Schroter,  J.  F.,  1631. 
Schubert,  G.  H.  von,  268,  4679. 
Schubert,  J.  E.,  518,  848,  2161, 

2163-64,  2168,  2405,  2550, 2552, 

2568,   2608,  2889,  3022,  3233. 

3922-23,  4553,  4612-13. 
Schubert,  Joh.,  2614. 
Schuderoff,  Jonathan,  947. 
Sch ussier,  Christoph,  3856. 
Schiitz,    Christoph,    3878;    of. 

4001,  n. 
Schutz,  Pontianus,  728,  729. 
Schutze,  C.  H.,  948,  965, 
Schiitze,  Gottfried,  1327. 
Schulthess,  Joh.,  3402a. 
Schultik,  And.,  868. 
Schultik,  Joach.,  789. 
Schultz,  (E.   A.   H.)  H.,  1796», 

2363b. 
Schultz  Jacobi,  J.  C,  2456». 
Schulz,  A.  T.,  1208. 
Schulze,  C.  A.,  3758. 
Schumann,  Adolph,  2303. 
Schumann,  W.  C,  2866. 
Schutz,  C.  G.,  1641. 
Schutz-Schrifft  fur  die  Ewigkeit, 

3941. 
Schwab,  J.  C,  892. 
Schwab,  Joh.,  190. 
Schwarz,  F.  I.,  1828. 
Schwarze,  C.  A.,  969,  4035. 
Schwartze,  Heinr.,  3461. 
Schweitzer,  Joh.,  3718. 
Schweling,  or    Sweling,  J.  E., 

689. 
Schwenk,  Konrad,  1290. 
Schwerdt,  Heinrich,  3672. 
Schwerdtner,  J.   D.,  3825;    cf. 

3816,  n. 
Science  (La)  du  salut,  4505. 
Scott,  J.  N.,  3930. 


See 


Scott,  James,  D.D.,  3511. 
Scott,  Russell,  2247. 
Scotus,    Johannes   Duns, 

Duns  Scotus. 
Scotus  Erigena,  Johannes,  2017. 
Scriptural  Probabilities,  4892. 
Scripture  Account  (The)  of  a 

Future  State,  3964-65*. 
Scripture  Account  (The)  of  the 

Eternity,  3925. 
Scripture  Doctrine  (The),  etc., 

2248a. 
Scripture  Inquiry,  etc.,  4194. 
Scripture  Teaching  (The),  etc., 

2363a. 
Scrutator,^seu(Zon.  /SfeeJerram, 

Charles. 
Scrutiny  (The  Just),  93. 
Scudder,  D.  C,  1323,  1495*. 
Seager,  John,  M.A.,  2078. 
Seager,  Rev.  John,  1591. 
Search  (A)  after  Souls,  91. 
Search,  Edward,  Esq.,  pseudon., 

994,  n. 
Sears,  E.  H.,  2337,  3132. 
Sebunde,  or  Sebeyde,  Raymun- 

dus  de.  See  Sabunde. 
Second  Thoughts,  etc.,  73. 
Securus,  Nicolaus,  formerly  Hie- 

ronymus  Leccius,  4652. 
Seder  Olam,  478,  479. 
Sedermark,  Andr.,  506. 
Sedermark,  Pet.,  506. 
Seebach,    Christoph,    3816,    n,, 

3859. 
Seeds  (The),  3115. 
Seele  (Die),  2371. 
SeeU  (Die)  des  Menschen,  141. 
Seelen  (Die  wachenden),  2609. 
Segni,  Bernardo,  1629. 
Segnitz,  F.  L.,  4796. 
Segond,  L.,  1773. 
Seidel,  C.  T.,  1740,  1824,  2610, 

2615-18,  3027;  cf.  2620*,  2624. 
Seidel,  (T.)  L.,  1187-88, 1225. 
Seidlitz,  C.  S.  Von,  938, 1029* 
Seller,  F.,  3118. 
Seiler,  G.  F.,  2366,  3527,  4006. 
Selina,  1061. 
Selk,  Joh.,  3243. 
Sellon,  J.,  4195a. 
Semaine  des  morts,  2923. 
Sembeck,  J.  G.  L.,  2184-85. 
Semler,  J.  S.,  1744,  1747,  2638. 
Semuel  da  Silva.     See  Samuel. 
Seneca,  L.  A.,  922,  n. 
Sennert,  Daniel,  407-409,  4710- 

11. 
Separate  State,  2586. 
Sepmveda,  J.  G.,  4588. 
Sequel  (The)  of  the  Resurrection, 

3143. 
Sequel  (The)  of  the  Tryal,  3143, 

3146. 
Seria    Disquisitio,  2103,   2505- 

06. 
Serious  Enquiry  (A),  etc.,  2577. 
Sermones    quAituor    nouissimo- 

rum,  2037. 
Serna.    See  Gallego  de  la  Serna. 
Serpent  (The)  Uncoiled,  4340. 
Serpi,  Dimas,  2800. 
Serrarius,  Petrus,  3787,  3854. 
Serres  (Lat.  Serranus),  Jean  de, 

611,  615. 
Servetus,    Mordecai,   pseudon., 

4012. 
Serz,  G.  T.,  1754. 
Seshattrisivatesikar,  1417. 
Seuss,  Heinrich.    See  Suso. 
Seyffarth,  Gustav,  1355-56,  n. 
Seyssello,  Claudio.  Abp.,  4516. 


Sfondrati,      Celestino,      Chrd., 

4539-43. 
Sha-mi  lu  i  yao  lio,  1437. 
Sharastanf,    or  Sheristanl,  i.e. 

Abfl'l  Fath   Mohammed  esh- 

Sharastanl,  1254. 
Sharp,  Daniel,  3661. 
Sharpe,  Samuel,  1365^ 
Shedd,  Jemima,  4276. 
Shehane,  C.  F.  R.,  4373,  4379, 

4409. 
Sheldon,  William,  4487. 
Shem  Tobh,  Ben.    See  Moses  de 

Leon. 
Shepard,  Samuel,  4080. 
Shepheard,  Shepherd,  or  Shep- 

pard,  William,  2076. 
Shepherd,  Richard,  D.D.,  2224a. 
Sheppard,  John,  3547,  3663. 
Sheppard,  William.    See  Shep- 
heard. 
Sherlock,    Thomas,    Bp.,    3136, 

3141,  3146-47. 
Sherlock,  William,  D.D.,  2393, 

3349,3354;  cf  1269. 
Sherwood,  Reuben,  2580a. 
Shi-Hng,  1501,  1502. 
SJiin  Seen  Tung  Keen,  1516». 
Shinn,  Asa,  4283. 
Short  Historical  View  (A),  2464. 
Shortland,  Edward,  1309. 
Shower,  John,  3352. 
Shu-king,  1301, 1500, 1500». 
Siao-hio,  1509. 
Sibbern,  F.  C,  493. 
Siber,  Justus,  4601. 
Sibeth,  C.  J.,  3895. 
Sibylla,  Barthol.,  2470,  3304. 
Sibylline  Oracles.  2010-lla. 
Siebenhaar,  F.  0.,  3552. 
Siegvolck,  G.  P.,  pseud.,  3807,  n. 

See  Klein-Nicolai,  Georg. 
Siemelink,  1237-38. 
Siemers,  1656. 

Sieripepoli,  A.  M.,  3677a  (Add.). 
Sigwart,  H.  C.  W.  von,  1598a. 
Sigwart,    or    Siegwart,    J.    G., 

2958. 
Silesius,      Johannes     Angelus, 

pseudon.,  2097*,  n. 
Silhon,  Jean,  638. 
Silva,  Samuel  da.    See  Samuel. 
Silvester,  Tipping,  3147. 
Silvestre  de  Sacy,  A.  I.,  Baron, 

1389,  n.,  1395,  n.,  1695,  1918b, 

1988. 
Simeon    Ben    Zemach    Duran, 

called  Rashhaz,  R.,  1943. 
Simmons,  T.,  705*. 
Simon.    See  Simeon. 
Simon,  the  Abbe,  1295. 
Simon,  E.  (IL),  4667. 
Simon,  F.  T.  E.,  2545. 
Simon,  Jordan,  182,  4554. 
Simon,  or  Simon  Suisse,  Jules, 

1226. 
Simon,  Richard,  1680. 
Simonds,  William,  4579. 
Simonetti,  C.  E.,  2611. 
Simonin,  Ernst,  1258J  (Add.). 
Simonis,  J.  F.,  958. 
Simplicius,  1619*. 
Simpson,  A.,  1214. 
Simpson,  John,  4100. 
Sims,  R.  C,  235. 
Slna,  Ibn.     See  Avicenna. 
Sincerus  Bibliophilus,  pseudon., 


Sind  wir  unsterbUch,  945. 
Sing-li-chin-tsHuan,  1512. 
Singer,  S.  W.,  3281. 
Sinner,  J.  R.,  1440. 

901 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Sinsart,  BenoJt,  170,  3948. 
Sintenis,  C.  F.,  949-953,  3632; 

cf.  1016,  3638. 
Sintenis,  K.  H.,  987, 2217. 
Sirenia,  540b  (Add.). 
Siricius,  Michael,  the  younger, 

2103, 3457. 
Sirmond,  Antoine,  637. 
Sirr,  J.  D.,  3080*. 
Siva-Gndna-Potham,  1430. 
iSiva-Pirakdmm,  1431. 
S]:etch  (A  Slight),  etc.,  221. 
Skinner,  Dolphus,  4200,  4287. 
Skinner,  0.  A.,  4175,  4182,  4243, 

4277,  4300,  4350. 
Skinner,  Warren,  4208. 
Skomager,   H.  R.  (Lat.  J.  E.), 

399. 
Skreinka,  L.  or  E.,  1737». 
Skunk,  Sam.,  676. 
Slawische  Philosophie,  1221. 
Slevogt,  Paul,  1864. 
Slight  Sketch  (A),  221. 
Smalley,  John,  4042-43. 
Smee,  Alfred,  306». 
Smith,  D.  D.,  3390. 
Smith,  E.  G.,  1107. 
Smith,  Egerton,  4831. 
Smith,  Ellas,  4107,  4152. 
Smith,  J.  T.,  3132e  {Add.). 
Smith,  John,  Fellow  of  Queen's 

Coll.  in  Cambridge,  665. 
Smith,  John,  M.A.,  2297. 
Smith,  Rev.  John,  of  Oampbel- 

ton,  3246. 
Smith,  Laurids,  4794-95,  4797- 

98. 
Smith,  Lawrence,  LL.D.,  88. 
Smith,  M.,  Gent..  2111. 
Smith,  M.  H.,  4301,  4351. 
Smith  (Lat.  Sniythajus),  Richard, 

7).Z).,  2648,  2750;  cf.  2651. 
Smith,    Richard,    of     London, 

2671. 
Smith,  S.  F.,  3658. 
Smith,  S.  R.,  3768. 
Smith,  Samuel.  Vicar  of  Prittle- 

well,  3212. 
Smith,  T.  S..  4141. 
Smith,  Thomas,  S.  T.  P.,  Fellow 

of  Magd.  Coll.,  709. 
Smith,  W.  P.,  4052. 
Smith,  William.  A.M.,  4148-50. 
Smith,  William,  D.D.,  Rector  of 

Cotton,  696. 
Smith,  William,  M.D.,  190». 
Smyth,  Thomas,  D.D.,  4577. 
Smythaeus,  Ricardus.  See  Smith. 
Snell,  Karl,  372. 
Scares  do  Santa  Maria,  Diogo, 

2787 ;  cf.  2790. 
Socrates,  1560-61.  ' 
Soden,  F.  J.  H.von,  939. 
Sonnerberg,  Jac,  4801. 
Solar-Liodh,  3273,  3273*. 
Soldan,  J.  F.,  3963. 
Soldini,  F.  M.,  4788. 
Solomon.    See  Ecclesiastes. 
Solomon  Ibn  Gebirol,  or  Avice- 

bron,  1917i>. 
Somatopsychonoologia,  256,  257. 
Some  Account  of  the  Jewish  Doc- 
trine, 1890. 
Some  Physico-Theological    Con- 
siderations. 2978. 
Some  Primitive  Doctrines,  etc., 

2527. 
Some   Thoughts  concerning   the 

Life,  3798. 
Some  Thoughts  on  the  Duration, 

3974. 
Sondershausen  J.  C,  3599. 
902 


Soner,  or  Sonner,  Ernest,  3777. 
Sonnenklarer  Beweiss,  3869. 
Sonntag,  Christoph,  3479,  3726, 

3732. 
Sonntag,  J.  M,,  1677. 
Sonstral,  J.  H.,  3168. 
Sophocles,  1559«  (Add.). 
Sophron,  1016. 
Sorbin  de  Sainte-Foi,  Arnaud, 

2950. 
Soria,  G.  A.  de,  790. 
Sort  (Du)  des  mechants,  4490. 
Soumet,  Alexandre,  4288. 
Sourcesol,  Chals  de.    See  Chais. 
Soutliffe,    Matthew.     See    Sut- 

cliffe. 
Soviat,  Andre,  307. 
Spagni,  Andrea,  4787. 
Spalding,  J.  J.,  799»,  799^  800, 

3503. 
Spark,  Robert,  3674. 
Spaulding,  Josiah,  4108. 
Spazier,  1291. 
Spazier,  Carl.  904. 
Spear,  S.  T.,  3094. 
Specimen  (A)  of  True  Theology, 

3971. 
Speck,  Moritz,  1607. 
Specker  (Lat.   Speccerus),  Mel- 

chior,  2473. 
Speir,  Mrs.  C,  1480*. 
Speiser,  C.  N.,  2546, 
Spence,  William,  4829,  n. 
Spener,  P.  J.,  3462. 
Sperling,  Joh.,  406»,  407,  408», 

413»,  413«;    cf.  417,   421,    n., 

437. 
Spicer,  Henry.  4670. 
Spicer,  T.,  2354. 
Spiegel,  Friedr.,  1257,  n.,  1372, 

1376-80»,    1386-87,    1388,    n., 

1403b,  1462,  n. 
Spieker.  C.  W.,  2279». 
Spina,  Bart,  di,  574. 
Spinoaa,  or  Spinosa,  Benedict, 

650,  4578,  n. 
Spirarespirans,  68,  n. 
Spiritalitate    (De)    . . .  Animse, 

770. 
Spiritu    (De)    gwidonis,    2039, 

3294. 
Spiritual  Body  (The),  3058. 
Spiritual    Telegraph,  4686»,  n., 

4689a. 
Spooner,  Lysander,  1088. 
Spurgeon,  C.  H.,  3400. 
Sse-shu,  1301,  1506-1506*. 
Staalkopf,  Jac.,;99. 
Stacy,  Nathaniel,  3902. 
Stafford,  Richard,  3798. 
Stahl,  4739. 
Stahl,  E.  H,,  1923. 
Stahl,  G.  E.,  368. 
Stange,  C.  A.,  1097. 
Stange,  H,  V,,  2179, 
Stanhope,  George,  3478, 
Stanihurst,  or  Stanyhurst,  Guili- 

elmus,  2087,  3709, 
Stankovits,  John,  2859»>  (Add,). 
Stanley,  William,  4112, 
Staringh,  J.  G.,  3401*  (Add.). 
State  (The)  of  Man,  873. 
State  (The)  of  Souls,  3902. 
Statu  (De)  Animarum,  2505-06. 
Staudenmaier,  F.  A.,  2.304,  n. 
Staudlin,  C.  F..  964,  1278, 1755. 
Staveley,  A.,  2847, 
Stearns,  J,  G,,  4201,  4386;   cf. 

4362, 
Stebbing,  Henry,  1812,  2436;  cf. 

1806. 
Steen,  P,,  4424. 


Steere,  M.  J.,  4491. 
Steffe,  John,  2562-63,  2566. 
Stehelin,  J.  P.,  1884. 
Stehling,  W.  N..  3261. 
Stein,  J.  E.,  3949, 
Stelnbeis,  Geo..  2445. 
Stelnhauser,  J.,  3726. 
Stelnhauser,  W.,  1170. 
Stelnhart,  Karl,  1564,  n. 
Stelnheil.  G.,  4473. 
Stelling,  J.  A.,  1744. 
Stenberg,  Jean, 1842. 
Stengel,  Carl,  2484. 
Stengel,  Georg,  2488. 
Steno,  Niels,  2865-66. 
Stenstrcim,  Hag,,  1842. 
Stephanus,    Joh,,    Bellunensis, 

638a, 
Stephen,  Sir  James,  4372,  4474. 
Stephens,  J,,  2059,  2059  (Add.). 
Stern,  K.,  1823. 
Stetson,  Seth,  4165. 
Steuchus  (Ttal.  Steuco),  Augus- 

tinus,  Eugubinus,  20, 1674, 
Stevenson.  John,  1435, 1462*. 
Stewart,  Dugald,  1065. 
Stewart,  John,  3071. 
Stickcl,  J,  G,,  1844, 
Stiebritz.  J,  F,,  504,  3025,  3938. 
Stigler,  J,  N,,  6, 
Stilling,  J,  H,  Jung,  catted.   See 

Jung, 
Stilling,  W,,  4678. 
Stllllngfleet,  Edward,  Bp.,  2989''. 
Stirm.  C,  II.,  2928o, 
Stobboy,  J,  H..  3961, 
Stockmann,  J,  C„  3892-93. 
Stodert.  Adr.,  2480, 
Stocken,  Christian  von,  3713*. 
Stockl,  Albert,  2009a, 
Stohr,  N.  F.,  36«7, 
Stoter,  C.  H,  L,,  1903. 
Stolterfoht,  4730, 
Stonehouse,  Sir  George,  Bart., 

3979,  3988,  4000, 
Storr,  G,  C„  3522, 
Storrs,  George,  1227,  2346,- 4304- 

05,  4315,  n,,  4324,  4371,  4391, 

n,.  4395,  4425a;  cf.  2321,  2328, 

4383,  n. 
Storrs,  R.  S.,  Jr.,  361. 
Stosch,  F.  W.  von,  3797 ;  cf.  104, 

n. 
Stowe,  C.  E.,  2312a, 
Strabo,  Walafridus.    See  Wala- 

frldus, 
Strack,  Imm,,  1179. 
Strafen    (Ueber    die)    der  Ver- 

dammten,  4013. 
Strange  Thing  (A),  4377. 
Strauss,   D.  F.,  1139;   cf.  1141, 

1252a,  4578,  n. 
Streams  of  Eternity,  2193. 
Streeter,  Russell,  4142, 4146i>,  n., 

4231. 
Streeter,  Sebastian,  4221. 
Streicher,  C.  A.,  3644,  3647. 
Strelthorst,  J.  W.,  932. 
Stretch,  L.  M.,  3375. 
Strom,  C.  L,,  1897a, 
Strong,  James,  4430, 
Strong,  Nathan,  4075;  cf.  4099, 
Strong,  William,  3790. 
Struchtmeyer,  J,  C,  1684, 
Strutt,  Samuel,  124 ;  cf,  178. 
Struve,  C.  L..  1697. 
Struve,     Ileinrich     von,     462t 

(Add.). 
Stuart,   Moses,  1935,    n.,    2319, 

4191,  4202,  4284-86;  cf.  4212a. 
Stubbs,  Philip,  2991. 
StUhner,  C.  G.,  2412. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Stuhr,  P.  F.,  1287, 1515. 
Sturm,  C.  C,  3615. 
Sturm,  L.  C,  62,  3873. 
Sturmy,  Daniel,  2531. 
Sturz,  F.  W.,  1529. 
Suabedissen,  D.  T.  A.,  264. 
Suar6s  de  Sainte  Marie,  Jacques. 

See  Soares. 
Suarez,  Francisco,  2781»,  3435. 
Suckau,  E.  de,  1649. 
SU3kind,  F.  G.,  3067-68. 
SUsse,  Sam.,  2998. 
Susskind,  1819. 
Suite  du  livre,  3913. 
Sulzer,  J.  G.,  194,  871. 
Summary  Account  (A),  791. 
Sunderhoff,  M.  A.,  1209. 
Suu-te-chao,  1512. 
Supprian,  F.  L.,  808. 
Susemihl,  Franz,  1611, 1613. 
Suso,  or  Seuss,   Heinrich,  also 

called  Saint  Amandus,  3293. 
Sutcliffe,  or  Soutliffe  (Lat.  Sut- 

livius),  Matthew,  2780. 
Swainson,  William,  4844. 
Swanson,  John,  4150-51. 
Swedenborg,     Emanuel,    3372; 

of.     851,    4676,     4693,    2201» 

(Add.). 
Sweling,  J.  E.     See  Schweling. 
Swinden,  Tobias,  3734-35. 
Swinnock,  George,  3342. 
Sykes,   A.    A.,    1685-85*,    1687, 

1689,  2930-31 ;  cf.  173, 1806. 
Sykes,  W.  H.,  1435»,  n.,  1466>, 
Sylvan,  Christoph,  1305. 
Symonds,  J.  A.,  2439, 
Systeme  (Le)  de  la  nature,  191. 
Systeme.    Le  sisflme  des  tMolo- 

giens,  3899. 
Szembeck,  J.  G.     See  Sembeck. 
Szentivany,       Martin,       2108" 

(Add.). 
Szostakowski,  Jos.,  1603. 

T*****,  F.  C,  1018. 
T . . .  1,  J.  C.  M.,  3076*. 
Tabula  Processum  . . .  exhibens, 

3200b  (Add.). 
Tafel,  J.  F.  I.,  1162, 1210, 
Tag  (Der  letzte),  2363«. 
Ta-hio,  1506-15060. 
Taine,  H.  (A.),  498,  n, 
Taittariya  Upanishad,  1413, 
Talbot,  Mrs.  Catherine,  809, 
Tallmadge,  N.  P.,  4690, 
Talmud,  1985. 
T&lpo,  Simeon,  683. 
Tankar  om  Hades,  2580, 
Tanner,  Conrad,  2232, 
Tarenne,  Georges,  976, 
Tarka-Sangraha,  1425, 
Tattersall,  William,  237. 
Tattuva-Kattalei,  1432. 
Tattva  SamcLsa,  1420. 
Taurellus,  Nicolaus,  396. 
Taverner,  Joh.,  2746, 
Taylor,  D.  T,,  3571. 
Taylor,  Daniel,  4057-58. 
Taylor,  Isaac,  2267,  2274-75, 
Taylor,  Jeremy,  Bp.,  3351;  cf. 

3332,  n. 
Taylor,  John,  LL.D.,  Prebend. 

of  Westminster,  908. 
Taylor,  Nathanael,  2107. 
Taylor,  Thomas,  1590. 
Taylor,  W.  C,  1981. 
Tcheou-li.    See  Chao-li. 
Teencke,  M.  M.,  1575, 
Teipel,  Friedr.,  2709*. 
Teller,    Romanus,    1852,    2400, 

3149,  3950. 


Teller,  W.  (Lat.  G.)  A.,   2932, 

2936, 
Tenison,  Thomas,  Abp.,  2988, 
Tennemann,  W.  G.,  1583-84, 
Tennyson,  Alfred,  4894,  n. 
Tenougi,  F..  tHe  Abb6, 2355, 
Teresia,    Elias    a    Sancta,    See 

Elias. 
Tertullianus,  Q.  S,  F.,  1,  2939, 

3182;  cf.  2129,  1'^  (Add.). 
Tessier  de  Sainte-Marie,  3747. 
Testamenta    JTIL    Patriarcha- 

rum,  3403. 
Testas,  Aaron,  2130. 
Teuber,   S.  C,  3000,   3835;    cf. 

3816,  n. 
Teuffel,  W.  S.,  1541, 1719. 
Texts  (The)  examined,  2872. 
Thacher,  Peter,  4028. 
Thaumaturgus,  Gregorius,    See 

Gregorius. 
Thayer,  T.  B.,'1211,  3605,  3770, 

4438,  4495i>. 
Theatrum  Mysterii,  3830, 
Theodoretus,  Bp.,  1670*,  1678. 
Theofon,  2244. 
Theoleptus,  Abp.,  3185». 
Theologie  des  alien  Testaments, 

1758-59. 
Theologie  payenne,  1265. 
Theologisches  Bedenken,  2526. 
Theon — Ein  Gesprdch,  977. 
Theophile,  pseudon.,  639. 
Theophilus   et   Sincerus,   pseu- 
don., 3024. 
Theophilus  in  Hamburg,  pseur 

don.,  3866,  3869,  3874. 
Theory  (Physical),  etc.,  2274. 
Theremin,  Franz,  2440. 
Thiele  von  Thielenfeld,  J.  A., 

3630-31. 
Thienemann,  T.  G.,  944. 
Thiers,  J.  B.,  545», 
Thierseelenkunde       (Allgemein- 

fassliche),  4872, 
Thierseelenkunde,     auf     T/iat- 

sachen,  4806. 
Thiess,  J.  0.,  2423,  3761. 
Thilo,  J.  C,  3563,  3689. 
Thimbleby,      Richard,       2857* 

(Add.). 
Thoden   van   Telzen,    E,    M., 

2700. 
Tholuck,  F.  A.  G,  (Lat.  D,),  1987<=, 

1987d.      • 
Thom,    David,    3839,    n.,    4196, 

4232,  4269,  4302,  4303,  4336. 
Thomaeus  (Ital.  Tomeo),  N.  L., 

Thomas,  A.  C,  4242,  4317-18 ;  cf. 

4256. 
Thomas,  the  Apostle.   Acta,  etc., 

3689. 
Thomas  Aquinas,   Saint,  1626, 

2027,3288;  cf.  4539. 
Thomas  de  Celano,  3184-85, 
Thomas,  F.  S.,  281. 
Thomas,  Jenkin.  4745. 
Thomas,  John,  M.D.,  2298». 
Thomasius,  Christian,  69 ;  cf.  71, 

72,  97,  98.' 
Thomasius,  Gottfried,  2012*,  n. 
Thomasius,  Jac.,  429,  473,  1676. 
Thompson,  A.  C,  3584. 
Thompson,  Edward,  3558. 
Thompson,  E.  P.,  4871. 
Thompson,  J.  P.,  4475 ;  cf.  4479. 
Thompson,  J.  S.,  4180. 
Thompson,  J.  W.,  4336,  n. 
Thompson,  Samuel,  4115, 
Thomson,  J.  C,  1406. 
Thomson,  Rev.  Patrick,  308, 


Thomson,  R,,  4053, 
Thomson,  Thomas,  1039. 
Thorlacius,  Birger,  2011. 
Thornton,  Thomas,  1504», 
Thorpe,  Benjamin,  1340,  3274. 
Thorwoste,  J.  J.,  4749. 
Thoughts    (Second)    concerning 

Human  Soul,  73. 
Tlioughts  (Farther)  concerning 

Human  Soul,  86. 
Thoughts  (Some)  concerning  the 

Life,  3798. 
Thoughts      (Free)     concerning 

Souls,  127. 
Thoughts  of  Pious  Men,  749. 
Tlioughts  on  a  Pre-existent  State, 

489. 
Thoughts  on  Immortality,  1154. 
Thoughts  (A  few)  on  the  Orea- 

tion,  990. 
Tlioughts  on  the  Popular   Opi- 
nions, 4319. 
Thoughts    on    the   Probability, 

3633. 
Thoughts  on   the  Resurrection, 

3124. 
Thoughts  unon  the   Four  Last 

Things,  2154. 
Thoughts  (Impartial)  upon  the. 

Nature  of  the  Human  Soul, 

89. 
Thucydides,  1720. 
Thlimmig,  L.  P.,  747, 
Thum,  Rud.,  342, 
Thumm,  Theodor,  403,  2814.     • 
Thurn,  W,  C,  4101. 
Thym,  J.  F.  W.,  1757. 
Thyrseus,  Petrus,  2782. 
Tidd,  Jacob,  4166. 
Tiebel,  K.  F.  F.,  2235. 
Tiedge,  C.  A.,  972. 
Tieroff,  M.  C,  1865, 3345, 
Tilemann,  P.  G.,  913. 
Tillard,  John,  1681-82. 
Tillotson,  John,  Abp.,  699,  2868, 

n.,  3796;   cf    3734,  3823,   n., 

3832,  n. 
Tillotson,  0.  H.,  4382. 
Tinius,  J.  G.,  3260. 
Tiphaigne  de  la  Roche,  C.  P., 

2681b. 
Tissot,  (C.)  J.,  386". 
Titius,  Gerhard,  2085,  2975. 
Tittmann,  C.  C,  3047. 
Tittmann,  F.  W.,  328,  347. 
Tittmann,  J.  A.  H.,  977. 
Tobey,  Alvan,  4583. 
Tobler,  Joh.,  3059. 
Tocchi,  E.,  2356. 
Todd,  L.  C,  4240,  4337. 
Tollner,  J.  G.,  193. 
Torner,  Fabian,  1266, 1653. 
Tofail,  Ibn.    See  Ibn  Tofaiil, 
Toland,  John,  1262. 
Toledo  (Lat.  Toletus),  Francisco 

de.  Card.,  1627. 
Tomeo.     See  Thomaeus. 
Tomkinson,  Thomas,  2101, 
Tommaso,  Andrea  di  San.    Set 

Andrea. 
Tondalus.    See  Tundalus. 
Toperzer,  Job.,  2572. 
Tophail,  Ibn.     See  Ibn  Tofail. 
Topiarius,  ^.D.,  alias  G.  D.  van 

den  Prieele,  2050.  n. 
Toppius,  S.  W.,  2131. 
Torments    (The)    after    Death, 

3919. 
Torments  (Of  the)  of  Hell,  3784. 
Tosetti,  Urbano,  2687,  n. 
Tostado  (Lat.  Tnstatus),  Alonso, 

Bp.  ofAvila.  2470, 

903 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Ibtall  Somme  (The),  4954. 
Touchstone  (The),  4255. 
Tournely,  Honore,  3680». 
Toiissenel,      Alphonse,      4862», 

4878». 
Towne,  E.  C,  4475,  n. 
Towne,  John,  1687-89. 
Townsend,  Shippie,  4021,  4026, 

4070. 
Tractatus  antiquus  de  Remune- 

ratione,  2469''. 
Tractatus  curiosus,  2103. 
Tractatus    de    Apparitionibus, 

2039. 
Tractatus     theologico-philosoph- 

icus,  2961. 
Tracts  for  the  Times,  2816, 2907 ; 

cf.  2910. 
Tracy,  Ira,  1505. 
Tracy,  Joseph,  2284,  3095. 
Tradition      (La)     de     Viglise, 

4545. 
Traditions  (The)  of  the   Jews, 

1884. 
Traditions  of  the  Rabbins,  1904». 
Tragard,  Elias,  1891. 
Trdume  eines  Geistersehers,  851. 
Trail,  William,  2363.^ 
Traiti  de  Fdme  des  betes,  4753. 
Traits  de  I'dme  et  la  connoissance, 

4724. 
Traite  des  peines,  3695. 
Traits  historique  et  thiologique, 

2841. 
Traits  sur  Vlwmme.  731. 
Tralles,  B.  L.,  156,  204,  205,  214, 

4767 ;  cf.  208,  n. 
Tramblet,  Godefroi,  1129. 
Transmigration ;  a  Poem,  b2A. 
Transnatural  Philosophy,  711*. 
Trapp,  Joseph,  2154. 
Trautzelius,  Dan.,  717. 
Trauz,  C.  F.,  1001. 
Treat,  Joseph,  1252'>. 
Treatise  (A)  of  Purgatory,  2799. 
Treatise  (A)  on  tfie  Existence, 

867. 
Irechsel,  F.,  3077. 
Trench,  Francis,  1848. 
Trentowski,  B.  F.,  1117. 
Tresenreuter     J.  U.,  2544;   cf. 

2545,  2547. 
Treviensis,  or  de  Trevio,  Joh., 

567. 
Trevisano,  or  Trevigiano,   Ber- 
nardo, 710. 
Trial.     Tfie   Tryal  of  the  Wit- 
nesses, 3136. 
Trichorius,  J.  C,  pseudon.,  120. 
Trimolt,  J.  G.,  4802. 
Trinius,  J.  A.,  523,  2415,  547» 

(Add.). 
Tripp,  John,  4203. 
Trithemius,  Joh.,  2470. 
Triuncnrianus,  C.  A.    See  Au- 

bery. 
Troschel,  J.  E.,  895,  896,  3969. 
Troyer,  Anthony,  1257. 
TrueOriginall  (The)  of  the  Soule, 

409»,  n. 
Trumpet  and  Uhiversalist  Maga- 
zine, 4146''. 
Trumpp,  Ernest.  1992^. 
Trnsler,  John.  1017. 
Truth  and  Error,  2203. 
Tscheggey,  Siegm.,  2669 
Tse-chou.    See  Sse-shu. 
Tseng-tse,  or  Tsang-tse,  1506». 
Tse-sse,  1506». 
Tucker,  Abraham,  994. 
Tucker,  J.  W.,  41.^7. 
Tuke,  Thomas,  2386. 
904 


Tundalus,    or    Tondalus,    2039, 

3277,  3283,  n. 
Turin  Papyrus,  1354-55, 1363. 
Turlot,  F.  C,  1018. 
Turnbull,  George.  2060. 
Turner,  George,  1311. 
Turner,    John,  75,  76,  86,    87, 

2117. 
Turner,  Joseph,  1186. 
Turnour,  George,  1434". 
Turtle  Dove  (The),  2087». 
Turton,  Thomas,  1710;  cf.  280. 
Tuska,  S.,  1797. 
Tuttle,  Hudson,  4689. 
Twee  brieven,  381  (Add.). 
Two  Clioice  and  Useful  Treatises, 

468. 
Two  Discourses,  etc.,  2871. 
Two  Hundred  Queries,  510. 
Two  Treatises,  643. 
Tychsen,  T.  C,  1393. 
Tyler,  E.  R.,  4204. 
Tyler,  J.  E.,  3577. 
Tyler,  John,  4131 ;  cf.  4041». 
Tyler,  W.  S.,  1666. 

Uhlemann,  F.  G.,  3406. 

Uhlemann,  Max.,  1363. 

Uhlich,  Leberecht,  1171. 

Ule,  Otto,  345. 

Ulisch,  J..  3035. 

Ullmann,Carl,  2003,  n.,  2723,  n., 
3169. 

Ullmann,  Joseph,  2167». 

Ulrich,  4.  C,  758. 

Ulrici,  Herm.,  371,'n.,386a. 

Ulrici,  J.  B.,  793. 

Vltra-Universalism,  4273. 

Umapathi  Asfiriyan,  1431. 

Unger,  I.  T.,  2690. 

Ungereimte  Binge,  3935-36. 

Ungern-Sternberg,  C.  F.,  Baron 
von,  531. 

Unity  (The)  of  Man,  4371. 

Unius,  F.  T.,  1074. 

Universal  Damnation,  41ZI. 

Universal  Restitution  a  Scrip- 
ture Doctrine,  3979. 

Universal  Restitution  farther 
defended,  3988. 

Universal  Restitution  vindi- 
cated, 4000. 

Universal  Restoration  (The), 
etc.,  4081. 

Universal  Theological  Magazine, 
4077-78. 

Universalism  False,  4380. 

Universalismus  (Der),  4484. 

Universalist  (The),  4221. 

Universalist  Expositor,  4211. 

Universalist  Magazine,  4146*. 

Universalist  Quarterly  (The), 
4325. 

UniversalisVs  Assistant  (The), 
4338. 

Universalists'  (The)  Book  of  Re- 
ference, 4322. 

Universalist's  Miscellany,  4077. 

Unonius,  01.,  416,  667,2502. 

Unseen  World  (The).  4681. 

Unsre  Unsterblichkeit,  2273. 

Un!<terblichkeit  (Die)  der  Seele, 
870,  886. 

Unsterblichkeit  (Ueber  die)  der 
Seele,  907. 

Unsterblichkeit  (Die)  der  Seelen. 
Ein  Sendschreiben,  848. 

Unsterblichkeit  (Die)  des  Geistes, 
1201. 

Unsterblichkeit  (Die) ;  eine 
SIdzze,  910.     , 

Unterhaltungen,  961. 


Unumstbssliche  Beweise,  1236. 
Unwin,  Joseph,  264*. 
Upanishads,  1410a-1413. 
Upham,  Edward,  1434,  1446. 
Upmark,  Joh.,  718. 
Ursinus,  J.  H.,  2501. 
Usingen,   Barthol.  Arnoldi  de, 

2732. 
Ussher,  or  Usher,  James,  Abp., 

2815-16. 
Utzinger,  Alex.,  2773. 

v.,  3064. 

Vaca,  Gregorio,  3498». 

Vaihinger,  J.  G.,  1846. 

Vail,  S.  M.,  1786. 

Vake,  Joh.,  429,  430,  441. 

Valentin,  T.  II.,  3957. 

Valle,  Guglielmo  della,  2899. 

Valletta,  2904b. 

Valvasor,  J.  W.,  2391*  (Add.) 

Valverde,  Barthol.  de,  2769. 

Vandini.  Tommaao,  2780». 

Van  Helmont,  F.  M.    ^e  Hel- 

mont. 
Vangerow,  W.  G.  von,  504. 
Vargas,  Alfonso,  Abp.,  1620. 
Various  Prospects,  840. 
Vathek,  3747. 
Vaughan,  Thomas,  40. 
Vaughton,  John,  2862''. 
Vayer,  Francois  de  la  Mothe  le. 

See  La  Mothe. 
Veda,    1404* ;    cf.    1490,    1491, 

1495«. 
Vedanta-Chandrika,  1418*. 
Veddnta-Sdra,  1415-16. 
Vegius,   Mapheus  (Hal.   Malfeo 

Vegio),  2029. 
Veillodter,  V.  K.,  1013. 
Velthusen,   J.    C,    1831,    1860, 

3159. 
Vendidad.    See  Avesta. 
Veniero.  Francesco,  1622. 
Venn,  Richard,  3920. 
Venus  metaphysique,  452, 
Venzky,  Georg,  2623,  3507. 
Vera    Peccatorum    Remissione 

(De),  2775. 
Vera-Cruce  (originally  Gutier- 
rez), Alphonsus  de,  598. 
Verecundus  Juncensis,  3182,  n. 
Vergebliche  Streit  (Der),  3828. 
Vergilius.    See  Virgilius. 
Vermischte  Gedanken,  2171. 
VernMe,  J.  S.,  879. 
Vernias,  Nicoletus,  16. 
Vernuvft-    und    schriftmdssige 

Anmerkungen.  2624. 
Vernunftige-  und  schriftmdssige 

Gedanken,  2209. 
V6ron,  Fran9ois,  2805,  2810». 
Veron,  John,  Senonoys,  2753. 
Verpoorten,  W.  P.,  4002. 
Verratus,  J.  M-  2752. 
Versuch  einer  EnthuUung,  535. 
Versuch  einer    historisch-kriti- 

schen  Ueber sicht.  554. 
Versu<;h    einer    Priifung,    etc., 

937. 
Versuch  eines  Beweises,  2628. 
Versuch    (Zweiter)    eines    Be- 
weises, 846. 
Versuch  eines  in  der  menschU- 

Chen  Seele,  etc.,  845. 
Versuch    eines   streng  philoso- 

phischen  Beweises,  900. 
Versuch  tuber  den  Ursprung,  etc., 

457. 
Versuch  uber  Gott,  etc.,  228. 
Versuch.  wie  man  sich  die  Art, 

etc.,  966. 


INDEX  OF  AUTHORS  AN1>  ANONYMOUS  WORKS. 


Versuche  (Psychologische),  210*. 
Vertoog  over  de  zaligheid,  4566. 
Verus,  Amandns,  pseudon.,  666. 
Verweij,  Bernardus,  3537. 
Verwerjliche  und  verdammliche 

Le/ire  (Die),  3874. 
Viaud,  or  de  Viau,  Th§ophile, 

639. 
Vicars,  Thomas,  4500. 
Vicq,  Henricus  de,  2652. 
Vidal,  Fran9oi3,  3654. 
Vidler,    William,     4077,     4085, 

4087-88;    cf.    4055,    n.,   4096, 

4153. 
Vienna,  Realis  de,  pseudon.,  97. 
Vier  uterste  (Die),  2036. 
Vier  Vragen,  3126. 
View  of  the  Metaphysical  ... 

Arguments,  258". 
View  (A)  of  the  Scripture  Reve- 
lations, 2256 
View  (A)  of  the  Soul,  64. 
Vigier,  or  Viguier,  Rassiels  du. 

See  Rassiels. 
Villalpando,  G.  C.  de,  1624. 
Villaume,  Peter,  906. 
Villenave,pere,3560. 
Villette,  C.  L.  de,  3502-03,  3524. 
Vincent.  J.  G.,  1212. 
Vincentius     Bellovacensis    (Fr. 

Vincent  de  Beauvais),  2026», 

3283. 
Vindication  (A)  of  the  Account, 

1689. 
Vindication  (A)  of  the  Doctrine, 

2497. 
Vindication  (A)  of  the  Honor, 

4065. 
Vindicise  Mmtis,  11,  78. 
Vinet,  Ernest,  1298. 
Vio,  Tommaso  da,  Card.  Gaetano 

{Lat.  Cajetanus),  1621 ;  cf.  574. 
Virchow,  Rudolph,  345. 
Viret,  Pierre,  2472»,  2748. 
Virey,  J.  J.,  4817. 
Virgilius    or    Vergilius    Maro, 

Publius.  1657-1661;  cf.  1526. 
Vishnu  Purdna,  1427. 
Visio  Cardi  Oalvi,  3270». 
Visio  Philiberti,  3279. 
Vision  de  la  vie  future,  3560. 
Vision  (The) :  or  a  Dialog,  33-35. 
Vision  the  First ;  Hades,  3532*. 
Visions  (Les)  d' Ernie,  4390". 
Visions  of  the  Sn>d  (The),  477. 
Vispered.    See  Avesta. 
Vis'vanatha,  1423-24, 
Vitalis,  Andr.,  2756. 
Vitriarius,   Joannes,  pseudon.  f 

2534-34,  2543,  n. 
Vitteaut,  362. 
Vives,  J.  L.,  21. 
Vivona,  Giovanni,  4247. 
V.  J.  L.  Gedanken,  854. 
Vliederhoven,  Gerardus  a,  2036, 

n. 
Volcker,  K.  H.  W.,  1531. 
Voetius,  Gisb.,  2103,  3455. 
Voetius,  Paulus,  2494. 
Vogel,  P.  G.  S.,  3074,  3627. 
Vogelsang,  H.  J.,  3169a. 
Vogt,    Carl,    329-333;    cf.    315, 

342,345. 
Voigt,  C,  T.,  1274. 
Voigtlander,  J,  A.,  1840-41, 
Voigtlander,  J.  A.  C,  1599. 
Volborth.  J.  C,  2639. 
Volquardsen.  C.  R.,  1616. 
Voltaire.  F.  M.  A.  de,  1822. 
Voorst,  Hendrik  van,  230». 
Yoragine.  Jacobus  de,  3283,  n. 
Vorat,  W.  (H.),  1931*,  n.,  1944,  n. 


Vorstellung  (Kurze  und  grfind- 

liche),  3850. 
Vorstellung  (Neue),  3996, 
Voss,  Jacob,  3915. 
Vossius.  G.  J.,  2481,  2966,  3201. 
Voysin,  Joseph  de,  1949,  2027*. 
Vranx,    (C.)    C,    2761»  {Add.), 

2795"  {Add.). 
Vries,  R.  de,  1657. 
VuUers,  J,  A.,  1395. 

W.,  E.,  A.M.,  470. 
W.,  H.,  B.D.,  409». 
W.,  S.    A  FhilosophicaU  Essay, 

656. 
W.,  S.    A  Vindication,  2497. 
W.,  T.     On  the  Situation,  1533. 
W.,  T.,  Salvation,  4017,  n. 
Waage,  G.  H.,  2641. 
Wachenden  Seelen  (Die),  2609. 
Waddington-Kastus,     Charles, 

1644*. 
Wadsworth,  Thomas,  672,  673. 
Wagner,  A.  E.,  1215. 
Wagner,  Gabriel,  97,  98. 
Wagner,  Herm.,  2450. 
Wagner,  (J.)  A.,  330. 
Wagner,  J.  F.,  2365. 
Wagner,  P.  T.,  1853. 
Wagner,  Rud.,  321,  322,  363;  cf. 

329. 
Wagnereck,    See  Wangnereck. 
Wahl,  A.  R.,  794. 
Wahlin,  Jon.,  3364. 
Wahrendorf,  D.  0.,  3501. 
Waite,  J.  K.,  4513. 
Waitz,  Theodor,  4860. 
Wake.  William,  Abp.,  2871. 
Wakefield,  Priscilla,  4811. 
Walafridus  Strabo,  3269. 
Walch,  A.  G.,  855. 
Walch,  J.  G.,  2146,  2201,  3039, 

3133.  3816,  n,,  3908,  4548. 
Waldie,  David.  4352, 
Waldschmid,  W.  H.,  4740. 
^Valenburch,   or  Wallenburgh, 

Adrianus,  2848. 
Walenburch,  Petrus,  2848. 
Walker,  G.  J.,  2598. 
Walker,  George,  1014. 
Walker,  J.  B.,  4307. 
Walker,  James,  3261o,  3765,  n. 
Walker,  S.  A.,  3396. 
Wallace,  Robert,  840.  3503. 
Wallace,    Thomas,  LL.D.,  276, 

277 ;  cf.  280. 
Wallenberger,  Val.,  640. 
Waller,  J.  L.,  4334.' 
Waller,  Nic,  818,  4616. 
Wallerius,  R.  N.,  702. 
Wall  is,  John,  2979, 
Wallmo,  Isaac,  2502. 
Walsh,  J.  T.,  4426. 
Walter,    E.    J.    C,  3996,  4016, 

4624;  cf  4033. 
Walters,  John,  227». 
Walther,  or  Walter,  Balth.,  32. 
Walther,  Christ.,  3215*. 
Walther,  Mich.,  2103,  4600. 
Walton,  Joseph,  4116. 
Wandal,  Hans,  2520. 
Wangnereck,    or    Wagnereck, 

Heinr.,  405,  420. 
Warburton,  William,  Bp.,  1658, 

1687,     1799-1808;     cf     1091, 

1659b,  1681-82,  1685-86,  1710, 

1826-27. 
Ward,  Seth,  Bp.,  656. 
Ward,  William,  1442. 
Ware.  John,  4886. 
Warning   (A)   against    Fbrpish 

Doctrines,  188. 


Warren,  Edward,  470. 

Warren,  George,  262«. 

Warren,  I.  P.,  4476. 

Was  bin  ich,  875. 

Was  lehrt  die  Vernunft,  983, 

Was  werde  ich    kunftig   seyn, 

918 
Waser,  Casp.,  2804. 
Wassiljew,  W.,  1495. 
Watch  Tower  (The),  2346, 
Waterhouse,  Thomas,  3371. 
Waterkein,  II.  B.,  3103. 
Watson,  Tliomus,  933. 
Watts,  Isaac,  2150,  2158,  2541, 

3490;  cf.  2607. 
Weatherill,  Thomas,  M.D.,  4303. 
Weaver,  G.  S.,  3755*. 
Weaver,  George,  3754'>. 
Weaver,  James,  4065»,  4153. 
Webb,  C,  2635. 
Webb,  John,  2145. 
Weber,  Albrecht,  1410, 1410»,  n- 

1433»,  n.,  1479. 
Weber,  August,  351. 
Weber,  Christian,  2487. 
Weber,  E.  A.,  884. 
Weber,J.  G.,  2081. 
Weber,  Michael,  2695. 
Webster,  William,  3139-40. 
Wedekind,  G.  (C.  G.),  Baronron^ 

536. 
Weeks,  John,  2552>. 
Wegner,  Gottfried,  3821. 
Wehren,  or  Wehrn,  J.  G.  von, 

1052, 1655, 
Weichhard,  C,  1202. 
Weickhmann,  J.  S.,  1574,  1829, 

3514,  3986,  4580. 
Weickhmann,   S.  G.  {Lat.  T.), 

4003. 
Weldling,  Christian,  692. 
Weigelt,  Geo.,  11G9. 
Weill  e,    or   Weyhe,    Eberhard 

von,  3322. 
Weil,  Gustav,  1966, 1983-86. 
Weinacht,  Matth.,  2164». 
Weinland,  (C.)  D.  F.,  4844. 
Weinrich,    Georg,     623,    2956, 

3001. 
Weinschenk.  J.  G.,  3926. 
Weise,  G.,  2984. 
Weiser,  Georg,  2475. 
Weismann,  C.  E.,  3683. 
Weiss,  Christian,  247. 
Weisse,  C.   II.,  1089,  1095,   n., 

1288,  2276,  3084-85;  cf.  1082, 

1098. 
Weizel,  2277,  2279^,  3260». 
Wei  by,  Horace,  1253. 
Welcker,     F.    G.,    1535,    1713», 

1728». 
Weld,  C.  A.,  1139». 
Wel£-ed-dln      .  .  .     Mohammed 

Ben  Abdallah  el-Khatib,1969». 
Wells,  John,  3340. 
Welte,  Bened.,  2304. 
Welwood,  Andrew,  3459». 
Wendel,  J.  A.,  537. 
Wenger,  C,  3509. 
Wenzel,  G.  I.,  4S03,  4805. 
Wenzel,  Laur.,  1653. 
Werden  wir  uns,  etc.,  3645,  n. 
Werdmiiller,      or     Wermiiller, 

Otho,  2042. 
Werenfels,  Sam.,  740. 
Werner,  C.  F.,  1021. 
Werner,  J.  F.,  520. 
Werner,  Sam.,  4535. 
Wernink,  J.  R.,  3.564. 
Wernsdorf,  Gottlieb,  503,  2537- 

38,  2542.  n.,  3036. 
Werstemius,  Joh.  2733. 
905 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


Wescott,  Isaac,  4408. 
Wesenheit  der  Thierseelen,  4790. 
Wesley,  John,  4S94,  n. 
Wessel,  Joh.,  2723. 
West,  Friedr.,  2347. 
West,  Gilbert,  3160. 
Westergaard,  N.  L.,  1371,  1385, 

1402. 
Westminster,  Assembly  of  Di- 
vines at,  4596. 
Westphal,  (J.  C.?),  102,  n. 
Wetstein,  J.  R.,  the   younger, 

2882. 
Wette,  W.  M.  L.  de,  1766;  cf. 

4578,  n. 
Wetzer,  II.  J.,  2304, 
Wexels,  W.  A..  2701,  2702. 
Weylie.     See  Weihe. 
Weyhis,  4741. 
Whately,  Richard,  Ahp.,  2251, 

2257,4324,4863;  cf.  2334. 
Wheaton,  Robert,  32C5. 
Whewell,  William,  1565. 
Whiston,  William,  3837,  3917- 

18 ;  cf.  3925,  3927, 3931. 
Whitaker,  E.  W.,  4054. 
Whitaker,  John,  2208. 
Whitby,     Daniel,     2120,     3134, 

3820;  cf.  2125. 
White,  Edward,  4341,  4356-57, 

4644;  cf  43C9. 
White,  Jeremiah,  3839. 
White  Lotus  of  the  Good  Law, 

1459, 1469. 
White  {Lat.  Anglus  ex  Albiis), 

Thomas,  2081»   2490-92,  2499, 

2854,  3453. 
Whitefoot,  John,  3788,  3989. 
Whitehead,  John,  215, 
Whiteley,  Joseph,  3378. 
Whitfield,  Henry,  3033. 
Whitley,  John,  D.D.,  3562, 
Whitman,  Bernard,  4234-35, 
Whitney,  W,  D.,  1384,  1404»,  n., 

1490,  1523. 
Whittemore,   Thomas,  3765-66, 

4146a,  n.,  414Cb,  n.,  4172,  4207, 

4217,  4222,  4224,  4226-27, 4236, 

4256,  4289. 
Whytt,  James,  2581*. 
Wiberg,  P.  0.,  1605. 
Wichmann,  G.  J.,  1814. 
Wichmann,  Peter,  2156, 
Wichmannhaueeu,    R,  F.   von, 

3508, 
Widebram,  Friedr.,  2647», 
Wideburg,  Ileinr.,  63. 
Widerlegung  (Kurze  populare), 

359. 
Widerlegung.  Wiederlegung  der 

von  L.  Gerhard,  etc.,  3833. 
Wie  das  Jenseit.%  2308. 
Wiedenfeld,  K.  W.,  2579b. 
Wiedenmann,  Gust.,  1194. 
Wiederlegung.       See     Widerle- 
gung. 
Wiedersehen  (Vom),  etc.,  3645. 
Wiegmann,  C.  F.,  3157. 
Wieland,  C.   M.,   995;    cf   996, 

1001, 1015,  1022,  n.,  1084. 
Wiesner,  G.  F.,  4510», 
Wiessner,  Amadeus,  1281, 
Wieting,  Seneca,  1794,  4458, 
Wiggers,  G.  F.,  1587,  2008. 
Wigglesworth,  Edward,  3736*. 
Wigglesworth,  Michael,  3219. 
Wijs,  Jacob,  4570. 
Wilbrand,  J.  B.,  1155, 1156. 
Wild,  C.  A.,  1139a. 
Wildersinn,  Bernh.,  420, 
Wilkens,  Alb.,  ICCO. 
Wilkins,  Charles,  1406,  n. 
906 


Wilkinson,  ^iV  J.  G.,  1361, 
Will  all  Men  he  saved,  4442, 
Wille,  G.  A.,  4007. 
Willet,  Andrew,  2662,  2665.  . 
William  of  Auvergne,  Bp.    See 

Gnilielmus  Alvernus. 
William  of  Coventry,  2020,  n, 
William  of  Malmesbury,  3271, 
Williams,    Edward,    1347;    cf, 

1350,  n. 
Williams,   F.  W,   [or  W,   S,?], 

4427-28, 
Williams,  Isaac,  3173, 
Williams,  N.  M.,  1614, 
Williams,  Peter,  D.D.,  3628, 
Williams,  R,  0.,  4131,  n. 
Williams,  Rowland,  1481, 
Williams,  S.  W.,  1517, 
Williams,  Thomas,  1310,  4459, 
Williams,  W.   S,    [or  F.  W.?l 

4427-28. 
Williamson,  I,  D.,  4290,  4353. 
Willigen,    P.    van    der,    1070, 

2578", 
Willis,  Thomas,  4719, 
Willmott,  R,  A.,  3581, 
Wils,  J,  B.,  afterwards  Elias  a 

Sancta  Teresia,     See  Elias, 
Wilson,  II.  II.,  1404a,  n.,  1421, 

1427,  1435a,  n.,  1442,  n.,  1445, 

1454_54a,  l482-83a. 
Wilson,  J.  P,,  2258, 
Wilson,  J.  v.,  4342,  4702,  n. 
Wilson,  John,  1398, 
Wilson,  Matthias,  4590-93,  4599. 
Wilson,   Eev.  William,  of  Mor- 

Icy,  2989. 
Wimpey,  Joseph,  136, 
Winchester,      Elhanan,      4055, 

4059;     cf.    4012,    4069,    4074, 

4090,  4108,  4153. 
Winckler,    See  Winkler, 
Winckler,    or  Winkler,  J.  H,, 

47C0, 
Winckler,  J,  P,  S,,  3231. 
Winckler,    Johann,    3812;     cf, 

3816,  n. 
Windet,  James,  1867, 
Windheim,  C,  E,  von,  166,  1576, 
Windischmann,  C,  J.  H,,  1353, 

1395;  cf.  1515, 
Windischmann,  F,  H,  H.,  1452a. 
Windle,  William,  131. 
Windtorffer,  Adam,  4527. 
Winiewski,  Fi-anz,  1718, 
Winkler.    See  Winckler, 
Winkler,  E,  G.,  3638, 
Winkler,  or  Winckler,  Gottfried, 

2421. 
Winkler,  J,  D.,  785, 
Winstanley,  Gerrard  or  Jerrard, 

3778-80. 
Winstrup,  P.  J.,  Bp.,  3-316. 
Winter,  preacher  at  Birkenwer- 

der,  2612, 
Winter,  Robert,  4097,  4111». 
Winzer,  J.  F.,  1858,  4159, 
Wirgman,  George,  1067, 
Wirth,  J,  U.,  348,  n.,  1175, 
Wirthgen,  C.  F.,  3986. 
Wiselqvist,  Sam.,  4793, 
Wiser,  E.  U.,  3640-41. 
Wissenschaftliche  Beleuchtung, 

Wisshack,  Siegm.,  767. 
Wissowa,  Augustin,  1702, 
Witherell,  J.  F.,  4291,  4311, 
Witsius,  Herm.,  1873-74,  2677. 
Witstock,  Thomas,  3195, 
Witter,  H.  B.,  1879, 
Wittmaack,  Theod.,  373, 
Wittmann,  G,  M.,  2904a. 


Witty,  John,  96. 
W— Is,  J.  K,,  995, 
Wohnungen    (Ueber    die)    der 

Seele,  2280. 
Wolner,  3916, 
Worter,  Fr„  2304,  n, 
Wotzels,  J.  K.,  995, 
Wohlers,  Ileinr,,  2867, 
Wohlfarth,  J.  F.  T.,  1108-09, 
Wolf,  Christian,  Baron  von,  109, 

110,129;  cf  117-119,  481. 
Wolf,  Franz,  2982. 
Wolf,  J,  J.,  3806;  cf  3816,  n. 
Wolf,  J,  L.,  781, 
Wolfart,  F.  P.,  3234, 
Wolfenbuttel  Fragmentist,  1747, 

3152,  3161-62, 
Wolff,  G.  C,  3862. 
Wolff,  Nic,  3199a. 
Wolff,  Philipp,  1989. 
Wolff,  W.,  1645. 
Wolfrath,  F,  W.,  2210-11. 
Wolle,  Christian,  3863, 
Wolleb,  Eman.,  876, 
Wood,  George,  2348. 
Wood,  Jacob,  4136-37,  4144-45. 
Wood,  Walter.  2315, 
Woodbridge,  John.  4489. 
Woodward,  John,  2630*. 
Woollaston,  Joh.,  2516a. 
Woolnor,  Henry,  409a, 
Woolsey,  T.  D.,  1712. 
Woolston,  Thomas,  3136,  3138. 
Wool  ton,  John,  Bp.,  26,  599. 
Work  (A)  for  None  but  Angels, 

etc.,  616. 
World  (The)  to  Come,  3348», 
World  (The)  Unmasked,  3900. 
Worrall,  William,  4161-62,4173, 
Worst,  Octavius,  2089, 
Wortabet,  John,  1992. 
Worthington,  John,  2985. 
Woysch,  Otto,  364. 
Wright,  John,  2132. 
Wright,    Richard,    1038,    3075, 

4071,  4082,  4089,  4113,  4138; 

cf  4153, 
Wright,  Thomas,   F.S.A.,  2697, 

n.,  3264,  3267-79  passim. 
Wright,  Thomas,  of  Borthwick, 

3538. 
Wrightson,  Richard,  1491, 
Wucherer,  W.  F.,  455. 
Wunderlich,  C.  J.,  1652. 
Wurzler,  J.  C,  753. 
Wuttke,  Adolf,  1294, 
Wyn,  Elis,  3727, 
Wysock,  Alb.,  2783a,  2783»>, 
Wyttenbach,  Daniel,  the  young- 
er, 1045, 1694;  cf  1564,  n. 
Wyttenbach,  J,  H.,  999, 1051, 

Xenocrates,  1569,  n, 
Xenophon,  1562-63;  cf,  1720, 

Yafna.    See  Avesta. 
Yates,  Freeman,  4312, 
Yates,  J,  B.,  2028.  n. 
Yen-thsong,  1435«,  n. 
Yerrington,  Alex.,  1293, 
Yih-king.    See  I-king. 
Young,  Alex.,  2587. 
Young,  Edward,  784,  3226. 
Young,  Joseph,  M.D.,  4068, 4104, 

4108, 
Young,  R.,  3362, 
Young,  Robert,  4680, 

Zaalberg,  J,  C,  1244,  4697, 
Zabara,  Judah.     See  Judah. 
Zabarella,  Jacopo,  1633a, 
Zaccaria,  F.  A.,  4766,  n. 


INDEX  OF  AUTHORS  AND  ANONYMOUS  WORKS. 


ZachariS,  C.  S.,  1358". 

Zacharia,  G.T.,4o56. 

Zacharias  MityUnseus,  564. 

Zader,  Jac,  3436. 

Zangerle,  R.  S.,  2255, 

Zahn,  Adam,  2535. 

Zambrini,  Francesco,  3185'>. 

Zamorti,  Hercules,  1122. 

Zandt,  C.  G.,  3521. 

Zang.  Charles,  2272. 

Zapf,  Gottfried  (b.  1635,  d.  1664), 

668. 
Zapf,  Gottfried  (b.  1745,  d.  1818), 

1002. 
Zarathustra.    See  Zoroaster. 
Zehrt,  Conrad,  3081. 
Zeibich,  Carl  Heinr.,  2551. 
Zeibich,  Christoph  Heinr.,  3512, 

4546, 
Zeidler,  Melchior,  431. 
Zeilfelder,  Wilh.,  2479,  4529. 
Zeising,  Adol^  353. 


Zeisold,  Job.,  44,  411»,  4131),  417. 

19,  421,  426,  2495. 
Zeller,  Eduard,  1716,  2305, 
Zend-Avesta.    See  Avesta. 
Zentgrav,  J.  J.,  3728, 
Zermann,  F,  A.,  2371, 
Zerneke,  J,  H.,  4544, 
Zesch,  Wilh.,  3468, 
Zezschwitz,  C.  A.  G.  von,  2707. 
Ziebich,  C.  H.,  2110, 
Ziegler,  W.  C,  L,,  1751,  1761, 

1764. 
Zimara,  Teofilo,  1630, 
Zimmermann,  J.  J.  D.,  3951. 
Zimmermann,  Job.,  733. 
Zimmermann,  Karl,  3660. 
Zobel,  N.  E,,  1267,  3014, 
Zohar,  1949, 
Zollikoffer,  or  Zollikopfer,  Job,, 

3465. 
TiOtos&iQX, properly  Zarathustra, 


1366-1384;  of.  1395, 1399, 1400, 

1404 
Zorzi,  F,  G,  {Lat.  F,  Georgius), 

3774, 
Zschokke    (J.)    H,    (D,),    2450'> 

{Add.). 
Zuinglius,  Ulricns,  See  Zwingli. 
Zukrigl,  Jak.,  323, 
Zukilnftige  Schictcsal  (Das)  der 

Gottlosen,  4480m. 
Zunz,  Leopold,  1911, 
Zustande  (Von  dem)  der  Seelen, 

2619. 
Zwei  Gesprdche,  180, 
Ztoeiter  Versuch,  846. 
Zweites  Schreiben,  2620. 
Zweyer  guter  Freunde,  etc,  101, 

102, 
Zwingli  (Lat.  Zuinglius),  Huld- 

reich  or  Ulrich,  4587. 
Zyro,  F,  F.,  2935. 


907 


INDEX  OF  SUBJECTS. 


Aborigines  of  America.  1312-19,  also  1291, 1297 ; 

—  of  India,  1320-23,  ' 
Abraliam's  Bosom,  2472»,  2682,  2683»,  2686,  2729, 

3396.    iSee  also  Intermediate  State,  Limbo. 
Adam,  salvation  of,  4648-50,  also  4589,  n. ;  —  whe- 
ther created  immortal,  2061. 
Age  in  the  future  life,  2996. 
"Age  (The)  or  world  to  come,"  Jewish  use  of 

the  term,  1873-74,  1885,  2205. 
atwv  and  aiu>vio<:,  1821, 1899,  2012»,  4181-82,  4190 

-91,  4202,  4212%  4214,  4385,  4394,  4403,  4405. 
aiwj/  oStos  and  alitv  /ae'XXwv,  2205. 
Albigenses,  2026, 

American  Indians.    See  Aborigines, 
avao'Tao'is,  2288. 
Ancestors,  worship  of,  among  the  Chinese,  1516° 

-1516f,  1518-15188. 
Angel  of  Death,  1877, 1950,  n. 
Animism,  300,  365,  368,  386o,  386li  (Add.),  ZS& 

(Add.).    See  also  Life. 
Annihilation.    See  Destruction  of  the  wicked. 

Immortality. 
Ansaireeh,  or  Ansayrians.    See  Nusairis. 
Apocalypse,  its  doctrine  of  the   Last  Things, 

2316. 
Apocrypha  of  the  Old  Testament,  its  doctrine  of 

the  future  life,  1861-63,  also  1769,  1771,  1772, 

1779,  n.,  2467. 
aTroKarao-Tao-is    irdvruiv,    3933,   4159,    4424,     See 

also  Duration  of  future  punishment. 
Apparitions.    See  Ghosts, 
Arabians,  heresy  of  the,  103. 
Aristotle,   salvation  of,  4653-58,  also  4588,  n., 

4589,  _n.,  4601, 

Baptism,  whether  necessary  for  salvation,  4514, 

n.    See  also  Heathen,  Infants, 
Basutos,  1310*.  f 

Beatific  vision,  3673-87,  also  2568,  2686,  4536,  n., 

3677*  (Add.). 
Becket,  Thomas,  Saint  and  Abp.    See  Thomas. 

Behemoth,  feast  of  the  Jews  upon,  in  the  world 
to  come,  1868,  1935,  n. 

Bernoldus,  his  visions,  3270, 

Biblical  psychology,  2364-79,  aZso  1765, 1792, 2112, 
2130,  2174,  2186a,  2281,  2341,  2357-58,  2363*, 
2373,  2375,  4305,  n.,  4330. 

Body,  nature  of  the,  in  the  future  life,  1007-08, 
n.,  2274-75,  2929,  2957,  2959,  2966,  2988,  3010*, 
n.,  3011,  3017*,  3028,  3038,  3040,  3045,  n.,  3046^, 
3058,  3123,  3125,  3130,  n.,  3132b,  3132d,  3423, 
3429,  3433,  3447,  3507,  3514,  3562,  3597.  See  also 
Resurrection. 

Body  of  Christ,  its  glorification,  3149, 3169»,  3169% 
3174,  3177, 


Brahmanism,  1404»-14958,  passim. 

Brandan,  or  Brendan,  Saint,  his  marvellous  voy- 
age, 3272-72*. 

Britons,  the  ancient,  1343-52,  passim. 

Brutes,  the  souls  of,  their  nature,  origin,  and 
destiny,  4706-4894,  also  90,  107,  127, 190»,  200, 
202,  226,  262»,  267,  287,  319,  551,  559,  591,  n., 
864,  n.,  876,  1672,  n.,  3135,  3662 ;  — geometry 
of,  4736;  —  imagination  of,  4740;  —  language 
of,  4720,  4754.  4846;  — religion  of,  4741;  — re- 
surrection of^  4892;  — sins  of,  4729,  4748;  — 
transmigration  of  the  soul  in,  4768; — virtues 
of,  4737,' 4750 ;  —  whether  their  souls  are  devils, 
4754-57,  4759,  4764-65,  4818 ;  — whether  their 
souls  are  immortal,  4722,  4746,  4749,  4760,  n., 
4763-64,  4773,  4781-82,  4794-95,  4797-98,  4814, 
4858,  4892-93,  4894,  n.—See  also  Transmigra- 
tion. 

Buddhism,  1433-14958,  passim,  also  1301,  1353N 
1492-95J  (Add.);— in  Burmah,  1436,  1440* ; — 
in  Ceylon,  1434-34*,  1446,  1463,  1471,  1475;  — 
in  China.  1435»,  1437, 1453'  1462,  1466»,  1476", 
1479»,  1483»,  1485,1489*,  1496,  n.;  — in  Nipal, 
1444, 1449, 1453*,  1457-57*;  —  in  Norway,  1485*; 
—  in  Siam,  1453",  1474, 1484;  — in  Tibet,  1452*, 
1453^.  —  See  also  Jains,  Nirvdna. 

Butterfly,  the,  as  an  emblem  of  immortality, 
1701, 

Cabbala,  the  Jewish,  1878,  1881,  n.,  1901,  1910, 
1914,  1947-49. 

Caledonians,  the  ancient,  553,  n. 

Calvinists,  2793,  3424,  3444,  3574,  4107,  4232,  4511 
-13,  4521,  4532,  4577-78,  n.,  4597,  2859b  (Add.). 

Cathari,  465,  2025. 

Catholics,  whether  they  can  be  saved,  4504,  n. 

Celts,  1324*,  1329,  n.,  1343-52. 

Ceres.    See  Demeter. 

Chaldeans,  1291. 

Charles  I.  of  France,  the  Bald,  his  vision,  3270*. 

Charles  II.  of  France,  tJie  Fat,  his  vision,  3271, 
3283,  n. 

Charon,  the  Etruscan,  1731. 

Chiliasm.    See  Millennium. 

Chinese,  1496-1523,  also  553,  n.,  1291,  1294,  n,, 
1297, 1300*,  1301,  1353»-53b. 

Christian  doctrine  of  the  future  life,  1993-4664, 
passim,  also  542,  545,  658,  844.  915,  925,  949, 
1257,  1284,  1297,  1301*,  1766,  1774,  2059,  3994* 
(Add.);  — compared  with  that  of  the  Greek 
philosophers,  1707-08,  particularly  Plato,  1572, 
1604,  1609;  — with  that  taught  in  the  Apo- 
crypha of  the  Old  Testament,  1862; — its  pecu- 
liar value,  557,  2107,  2110,  2188,  2199,  2212- 
15,  2218-19,  2236,  2241,  2251,  2257-58,  2270, 
2292. 

Christians,  whether  they  can  be  saved,  1877,  n., 
1911. 

Christians  of  St.  John  the  Baptist,  2005. 


INDEX   OF    SUBJECTS. 


Cicero,  salvation  of,  4584,  n.,  4601. 
Clairvoyance,  4677-78,  4683,  4697. 
Confucianism,  1496-1523,  passim,  also  1275». 
Consciousness,  origin  of,  340. 
Conversion  after  death,  possibility  ofj  2023,  n., 

2701,  2703,  4260,  4451,  4489. 
Creation  of  the  soul,  387-462,  passim,  2171,  462% 

(Add.).    See  also  Infusion,  Origin. 

Damnation.  See  Duration,  Heathen,  Hell,  He- 
retics, Infants. 

Dance  of  Death,  2451-61^  also  2461o  (Add.). 

Dead,  the,  who  have  been  raised  to  life,  previous 
state  of  their  souls,  2103,  2511-12,  2523,  2536, 
2555,  2561. 

Dead,  worship  of  the,  1295.     See  also  Ancestors. 

Death,  2.380-2461^,  also  1993-2363i>,  passim,  123, 
187,  337,  n.,  627,  633,  672,  704,  895,  983.  999, 
1013,  1017,  1023,  1043,  1051,  1078,  1116,  ll28, 
1136,  1148,  1173,  1238,  1253,  1253*,  1259,  n., 
1333,  n.,  1539,  1541,  1585-86,  1650,  1709,  1723, 
1880,  2473,  2509,  2573,  2593-94, 2846,  2961,  2986, 
3116,  3128,  3385,  3413,  3494.  3501,  3546,  3690, 
8727, 4702,  n.,  2389»-2461c  (Add.) ;—  how  viewed 
by  the  ancients,  1270,  1273;  —  Platonic  and 
New  Testament  view  of  compared,  1585. 

Death,  eternal,  1899,  3203,  3992,  4394,  4480.  See 
also  Destruction,  Duration  of  future  punish- 
ment, Hell. 

Death  of  the  soul.  See  Materialism,  Mortality, 
Sleep  of  the  soul. 

Death,  physical,  the  signs  of,  2434»,  2439,  2447. 

Degrees  of  blessedness  in  the  future  life,  3598- 
3605,  also  3539;  — of  punishment,  3740. 

Demeter,  or  Ceres,  1711, 1726.  See  also  Eleusinian 
Mysteries. 

Descent  of  ancient  heroes  into  the  infernal  re- 
gions, 1713. 

Descent  of  Christ  into  Hades,  2637-2709»>,  also 
1899,  2017,  n.,  2027>»,  n.,  2304,  n.,  2472»,  2527, 
2593-94,  3662. 

Destination  of  man,  799a-800,  1029».  See  also 
Future  life.  Immortality. 

Destruction  of  the  wicked,  1931»  n.,  2314*  n., 
2317,  n.,  2320'^  2339,  2349,  2357-58,  2363^,  3502- 
03,  3781,  3788-89,  3821,  39.30,  3964,  3975.  n., 
3996,  4007,  4016,  4)64-65,  4069,  4107,  4143,  4152, 
n.,  4195»,  4241,  4298,  4304-05,  4315,  4319-20, 
4324,  43tl,  4354-57,  4367-71,  4376,  4378,  4383, 
4386,  4389,  4391,  4393,  4395,  4397-98,  4411-12, 
4415,4417,4422.  4425»,  4429-30,4436,4441,  4444, 
4443-50,  4452-53,  4460»,  4462-69,  4475-76,  4480, 
4482-83,  4485-87,  4493-95".  See  also  Resurrec- 
tion of  the  wicked.  Mortality  of  the  soul,  Du- 
ration of  future  punishment. 

Drihthelm,  his  vision,  3268. 

Druidism,  1343-52. 

Druzes,  1988-89,  1990-92, 19921»,  1992»  bis  (Add.). 

Duration  of  future  punishment,  3757-4495^  also 
492,  498,  500,  994,  1149,  1251,  1787,  1899,  n., 
2012^-20120,  2017,  n.,  2023,  2042-43,  n.,  2086, 
2101,  n.,  2138-42,  2146,  2166,  2207,  2286,  2291, 
2307,  2332,  2352,  2415,  3502-03,  3706,  3708-09, 
3712-13,  3716,  3721-22",  3728-29,  3734,  3740, 
3750-51,  3753,  3756=,  n.,  3994*  (Add.).  See  also 
aiiiiv,  Destruction,  HelL 

Earth,  the  renovated,  the  future  abode  of  the 
righteous,  3520,  3574-75,  3597.    See  Heaven. 

Eddas,  1330-31, 1335, 1339,  1341. 

Egyptians,  the  ancient,  1354-^b,  also  1290-92, 
1297,  1823. 

«5cuAov,  1531. 


Elect,  number  of  the.    See  Number. 

Eleusinian  Mysteries,  1658,  n.,  1690,  1700,  1715, 
1718,  726,  1728».    See  also  Mysteries. 

Elysium,  1680»,  1684,  1695b. 

Emanation,  391,  446. 

End  of  the  world,  1259, 1779. 1899,  2022,  2060,  n., 
2075,  2088,  2105-06,  2144,  2221,  2310, 2324,  £017, 
4425.  >  »         .         , 

Eschatology,  or  doctrine  of  the  Last  Things, 
Christian,  1993-2363i»,  and  2059-2363^  (Add.), 
passim,  also  2369,  2706;  — heathen,  1256,  1261; 
—  Jewish,  1877,  1880, 1883-84,  1892,  1899,  1900, 
1908,  1915,  1940,  1945;  — Mohammedan,  1965, 
1969»,  1971, 1984-85, 1985o,  1986;  — Pars!,  1361», 
1376,  1380,  1386, 1397,  1403-03b.  —  ^Sfee  also  Fu- 
ture life. 

Eternal,  eternity.  See  aldiv,  Death,  Duration, 
"Everlasting,"  Life,  Rewards  and  Punish- 
ments. 

Etruscans,  1731-33". 

Eve,  salvation  of,  4649-50. 

Evesham,  monk  of,  3278. 

^  Everlasting,"  "  eternal,"  "  for  ever,"  use  of  the 
Hebrew  and  Greek  words  so  translated,  1821, 
4181-82,  4190-91,  4203,  4212",  4214-15,  4394, 
4403,  4405. 

Fathers  of  the  church,  their  opinions  concerning 
the  soul  and  the  future  life,  541-560",  passim^ 
1993-2009",  passim ;  also  1-14,  52,  66,  387,  388, 
389-90",  421,  429,  463,  464,  471,  482,  499,  562- 
569,  731,  836,  1139,  1210,  2114-16,  2119,  2123, 
2125-29,  2263,  2330,  2363',  2380-81",  2466-67, 
2527,  2643,  2769,  293&-46»,  2987,  3403-05,  3757, 
4496,  4527. 

Feast  of  the  righteous  Jews  (on  Leviathan,  Be- 
hemoth, etc.)  in  the  world  to  come,  1868, 
1935,  n. 

Fijians,  1310. 

Finns,  1329. 

Four  Last  Things.    See  Eschatology. 

Fulbertus,  his  vision,  3279. 

Funeral  usages  of  ancient  nations,  1298",  1359, 
1675",  1339"  (Add.). 

Furseus,  Saint,  his  visions,  3267. 

Future  life,  comprehensive  works  concerning  its 
reality  and  nature,  541-1253»»,  and  547«-1258J 
(Add.),  also  40,  52,  127, 140,  186,  278,  292,  296, 
308,  322. 

doctrine  of  the,  among  nations  and  sects 

not  Christian,  1254r-1992<J,  and  Additions,  1299 
-1992"  bis.  (For  details,  see  Classification,  pp. 
686,  687.) 

doctrine  of  the,  in  Christian  theology,  1993- 

4664,  passim,  and  Additions,  2059-3994".  (For 
details,  see  Classification,  p.  687.)  — See  also 
Immortality,  "  Spiiitualism,"  Transmigration. 

Future  punishment.    See  Duration,  Punishment. 

Gauls,  the  ancient,  1343-52. 

Gehenna,  1779,  1904,  2247,  3748,  3756i>,  4174-77, 

4202.  4212",  4225",  4235,  4279,  4330,  4346.    See 

also  Hell. 
Gentiles.    See  Heathen. 
Germans  and  Scandinavians,  the  ancient,  1323» 

-42",  also  1290, 1339"  (Add.). 
Ghosts,  4665-4705, 2>assim;  also  992,  995,  1228, 

2039,  2782,  3368. 
Gnostics,  1996,  2004. 
Greeks  and  Romans,  the  ancient,  1524-1730^,  also 

52,  541,  557,  n.,  708,  731,  791",  1091,  n.,  1210, 

1255-1301",  passim,  1807,  1867,  1880,  n.,  1881, 
I      n.,  1894,  2129.  2467,  2987,  3014,  3056,  3703,  3770 
I      -71, 1559«-1646b  (Add.). 
58  909 


INDEX   OF   SUBJECTS. 


Greenlanders,  1314-16. 

Gregory  I.,  Pope,  whether  his  prayers  delivered 

the  Emperor  Trajan  from   hell,  4660-63,  also 

4589,  n. 
Guide  or  Guy  of  Aost,  2039,  3294, 

Hades,  1657-61,  1667*,  1713,  1713»,  1719,  1725», 
1736,  2247,  2286,  2469,  2548,  2580,  2581,  2589-90, 
2634,  2658,  3748,  3756b,  4174-77,  4202,  4212», 
4279,  4330,  4346,  4676 ;  — Homer's  conception 
of,  1526,  1528, 1533,  1536-38, 1540,  etc.  See  also 
Descent,  Elysium,  Hell,  Sheol,  Tartarus. 

Happiness  of  the  future  life.    See  Heaven. 

Harrowing  of  Hell,  2644,  n.,  2647,  3274,  n. 

Heathen  notions  concerning  the  soul  and  the 
future  life,  1254-1992d,  jpassim,  and  1299-1992* 
bis  (Add.),  also  4667 ;  —  concerning  death,  2413- 
14;  —  concerning  the  resurrection,  2987,  3014. 

Heathen,  future  state  of  the,  4584-4647,  dlso  545, 
n.,  1259,  1877,  n.,  3574,  3997,  4498,  n.,  4516,  n., 
4538,  n.,  4567,  n. 

Heaven,  3402-3687,  and  3494»-3597'>  (Add.),  also 
1993-2363^,  passim,  3262-^5401,  passim,  26,  43, 
n.,  570,  592,  736,  761, 988,  1035, 1190, 1264, 1286, 
n.,  1880,  1899,  1900,  n.,  1908.  1915,  n.,  1920, 
2430,  2478,  2517,  2590,  2634,  2959,  ^211,  4694 ;  — 
Calvinistic,  3444;  — the  empyrean,  3442,  3451, 
3553 ;— locality  of,  2335»,  2349,  3520,  3531,  3561, 
3574-75,  3597;  — of  the  ancients,  1272;— of  the 
ancient  Germans  and  Scandinavians,  1327, 
1333;— of  the  Parsis,  1388;— on  earth,  3484.— 
See  also  Beatific  vision,  Elysium,  Paradise,  Re- 
cognition. 

Heavens,  the  seven,  3403,  n.,  3403«,  n.;  — the 
three,  3442;— of  the  Hindus,  1409, 1446. 

Hebrews,  Epistle  to  the,  2316. 

Hegelianism,  1147. 

Hell,  3688-3756C,  also  1993-2363»>,  passim,  3262- 
3401,  passim,  3757-4495''.  passim,  also  480, 
2382,  2415,  2472»,  2478,  2634,  2673,  2689,  2728, 
2798,  2801,3197,  3199,  4694,  2391«(^rfrf.);  — the 
fire  of,  2043,  n.,  3726, 3730 ;  —  Jewish  notion  of, 
1867,  1870,  1877,  n.,  1880,  1899, 1900, 1908, 1915, 
1939-40,  1948 ;  — Mohammedan,  1965,  1971, 
1985,  1986;— location  of,  2184,  n.,  3688,  3734- 
35,  3742-43,  3745,  3785,  4151 ;  mitigation  of  its 
punishments,  3749,  3750,  3753,  3756o,  n.,  4283 ; 
—  of  the  ancients,  1275; — of  the  ancient  Ger- 
mans and  Scandinavians,  1327,  1333,  1336, 
1342;  —  pitch  and  brimstone  in,  3732;— the 
sight  of  its  torments  supposed  to  increase  the 
bliss  of  the  saints,  3459*,  n.,  3737,  3932.  — ^e 
also  Descent,  Duration,  Gehenna,  Hades,  Re- 
wards, Sheol,  Tartarus. 

Hells  of  the  Hindus,  1410, 1428-29, 1446. 

Heretics,  future  state  of,  4590-94,  4597,  4603, 
4611,  4613,  4615,  4636,  4643,  n. 

Hindus,  1404»-1495g.  also  553,  n.,  557,  n.,  1254,  n., 
1284,  1291-92,  1294,  n.,  1297, 1300",  1301,  1353 
-53b,  1515,  1492-1495J  (Jdd.);— funeral  cere- 
monies among  the,  1476, 1477,  1482.  — .See  also 
Heavens,  Hells. 

Holv  Spirit,  the,  the  author  of  immortality, 
2125. 

Huns,  1294. 

Identity.    See  Personality. 

Hahiahs,  1257. 

Immateriality.    See  Materialism. 

Immortality  of  the  soul,  comprehensive  works 
on  the,  541-1253b,  passim,  and  547»-1258J 
(Add.),  also  18,  28,  29,  35,  42,  52,  54,  58,  64-66, 
70,  73-93, 105,  108,  112, 170, 172,  174,  179-181, 
187-190,  203-205,  210,  210»,  213,  260,  271,  277, 
280,  284,  293,  337,  367,  385,  392,  400,  411,  491, 
910 


493,  516,  540,  2363^,  2383»,  2450«,  3062,  3077, 
3734,  4072,  4422,  4578,  n.,  4600,4697,  4700,  4701, 
4751;  —  doctrine  concerning  the,  among  na- 
tions and  sects  not  Christian,  1254-1992<i,  and 
1299-1992*  bis  (Add.),  also  2005,  n. ;— doctrine 
concerning  the,  in  Cliridian  theology,  1993- 
23G3b,  passim,  and  2059-2363k(^dd.),  also  2475, 
2521,  2611,  2737,  2747,  2998,  3354-55,  3494,  3630 
-31,3645,  4422,4452,4487,  4494 ;  — denied,  15, 
547,  549,  858, 1252b,  1619,  etc.,  1646, 1668,  1669- 
70, 1673-74, 1675b,  1676,  1694,  etc.,  164Gb (^Add.); 

—  history  of  the  doctrine,  541-561,  and  note, 
1993-2009*  and  note,  1254-1992«l,  passim,  4391, 
4667,  547*  (Add.),  1299-1992*  bis  (Add.).— See 
also  Destruction  of  the  wicked.  Future  life, 
Materialism,  Mortality  of  the  soul. 

India.     See  Hindus. 

Indians.    See  Aborigines. 

Infants,  future  state  of,  4510a-4583,  also  2043,  n., 
2335*,  3219,  n.,  3327,  3520,  n.,  4589,  n.,  4600;  — 
immortality  of  their  souls,  783,  801; — unborn, 
resurrection  of,  2980. 

Infernal  regions.    See  Hades,  Hell. 

Infusion  of  the  soul,  395,  397,  401*,  403*,  405»,  443, 
450. 

Instinct,  4706-4894,  i^assm,  also  306,  306*. 

Intermediate  state,  2462-2599*,  also  1993-2363h, 
passim,  43, 135, 173,  645,  658,  667, 677, 682, 711*, 
1971,  2604,  262.3,  2718,  2723,  2774,  2779,  2938, 
3042,  3073,  3191,  n.,  3266*,  3288,  3304,  3383-84*, 
3391,  3468,  3522,  3547,  3562,  3587,  3597*,  3819, 
3824,  3833,  3899-3903,  3907,  3913,  4315,  4320, 
4383,  2471*  (Add.);  — history  of  the  doctrine, 
2462-68,  2542,  2579°. 

Islands  of  the  Blest,  1535. 

Ismailis,  1987*,  1989*. 

Jains,  1435, 1443*,  1453^,  1466. 

Japanese,  1291,  1294, 

Jemshid,  identified  with  Yama,  1401. 

Jerusalem,  the  heavenly,  2018,  3424*,  3437 

Jews,  their  notions  concerning  the  future  life, 
1734-1962.  also  542,  553,  557,  1254,  1257,  1281, 
1297,  1300,  1301*,  1686,  1703,  1998,  2027b,  2129, 
1300  (Add.),  1938*  (Add.) ;  —whether  they  can 
be  saved,  4625,  4646.— .S?e  also  Hell,  Judg- 
ment, Old  Testament,  Pre-existence,  Purgatory, 
Resurrection,  Transmigration. 

John  the  Baptist,  his  descent  to  Hades,  2644*. 

Judgment  of  the  dead,  notions  of  the  ancient 
Egyptians  concerning  the,  1354-55,  1360-61, 
1363-64. 

Judgment,  the  General,  3181-3261c,  also  545, 
1259,  1993-2363b,  passim,  2392,  2528,  n.,  2947, 
3013,  3085,  3096,  3274,  3282-83,  3322*  3333, 
3701,  3713*,  3741*,  4030, 4049, 4425, 3200^ (Add.) ; 

—  notions  of  the  .Tews  concerning,  1877,  1897, 
1899,1921,  1940, 1954, 3067-68 ;— of  the  Moham- 
medans, 1965, 1985 ;  —  of  the  Parsis,1397;  —  whe- 
ther the  sins  of  the  elect  are  to  be  published 
at,  2103. 

Karaites,  1918*. 

Karens,  1308*. 

Khonds,  1320,  1320*,  1323. 

Knowledge  of  the  present  world  after  death, 

2245,  2530,  2546,  2552. 
KpC<ns,  2288. 

Last  Day.    See  Judgment,  the  General. 
Last  Things.    See  Eschatology. 
Lemures,  1680. 


INDEX  OF  SUBJECTS. 


Leviathan,  feast  of  the  Jews  upon,  in  the  world 

to  come,  1868,  1935,  n. 
Life,  251*,  252a,  314,  319,  328,  338,  339,  346,  365, 

373,  383,  386,  386c,  ii56,  2573,  386«»  (Add.),  386* 

{Add.). 
Life,  eternal,  1899,  2042,  3119,  3129,  3203,  3211, 

3231,  4394.  —  &e  also  Heaven. 
Limbo,  2&37-27091',  also  3262-3401,  passim,  2027*, 

2304,  2472»,  2772,  2785-86,  2815,  2820,  3703,  n. 
Lutherans,  2732-33,  2795,  3424,  4514,  n.,  4577, 

2859b  (Add.). 

Magnetism,  animal,  4677-78,  4683,  4697. 

Mandaeans.    See  Mendaites. 

Manichasans,  1996. 

Materialism,  9, 10,  35,  37,  49,  57-60,  62,  66.  70,  73 
-386g,  passim,  645,  711»,  734,  755-56,  758,  761, 
763,770,  776,790,  796,  825,  832-33.  836,  844,859, 
865,  901,  906,  916,  925,  973,  980,  990,  1047,  1062, 
1068,  1090-91, 1186a,  1214,1223,  1265,1958,  2147, 
2248-48»,  2304,  2328,  2353«,  2989b,  2992,  3073, 
3135,  3797,  n.,  4199,  4370,  ZQl^SSG^  (Add.);  — 
historv  of  the  doctrine.  104,  165,  173,  211,  221, 
229,  246,  277,  353,  375,  382,  386",  551.  — &e  also 
Nature  of  the  soul. 

Memory  after  death,  655,  930,  1162,  1210,  2108, 
2135,  2168,  2170,  2172,  2217,  2289,  2514,  2540. 

Mendaites,  or  Mandaeans,  2005, 1992»  bis  (Add.). 

Metempsychosis.    See  Transmigration. 

Mexicans,  1294, 1317. 

Millennium,  1892,  2315,  2528,  2972-73,  3013,  3067 
-68,  3079,  3108,  3656,  3865,  3878. 

Mimansa  philosophy,  1414. 

Mohammedans,  their  notions  concerning  the  fu- 
ture life,  1963-1987,  also  542,  553,  1254,  1257, 
1284,  1866,  1876,  1917i>. 

Mongols,  1294. 

Mortality  of  the  soul,  101-104,  650,  672,  877,  991, 
2101,  2114-29  (Dodwell),  2132,  2147,  2292,  2306, 
2320*,  2321,  2328,  2346,  2363b,  3797,  4391.  — &e 
also  Death,  Destruction,  Materialism. 

Mummies,  1359. 

Mysteries,  the  ancient,  557, 1690, 1695, 1700, 1704, 
1712,  1715, 1717-18,  1726-?7. 

Myths  in  Plato,  1596-97, 1598». 

Nature  of  the  soul,  l-38fe,  1254-2379,  passim, 
also  390,  391,  432,  444,  447,  458,  491,  541,  551, 
659,  560,  560a,  618-19,  643,  650,  679,  684,  714, 
725,  743,  747,  779-80,  791*,  796,  878,  904,  936, 
976,  994,  998a.  1174,  1222,  1252,  1580,  2387.  2521, 
2577,  2629,  2945,  31.35,  3662,  4305,  n.,  4743,  la- 
386k  (Add.).  See  also  Biblical  psychology.  De- 
struction, Materialism. 

Nazoraeans,  2005. 

Negroes,  1306,  1310*. 

Neoplatonists,  1669a.   ^ 

Neshamdh,  1792. 

New  Zealanders,  1309. 

Nirv&na,  143o«,  1446,  1458, 1467,1469, 1480, 14«5, 
1486,  1495k,  1492  (Add.). 

KoO?,  2281. 

Number  of  the  saved  compared  with  that  of  the 
lost,  4496-4510,  also  2024,  n.,  2335a,  3513,  q., 
3776. 

Nusairis,  <yr  Nusairlyeh,  1987*,  1989*,  1992, 1992». 

Ny&ya  philosophy,  1423-25, 1455. 

Oceania,  1291,  1297. 

Olam  (dSiW),  translated  "everlasting,"  etc., 
4181-82,  4202,  4212%  4215. 


Old  Testament,  doctrine  of  the  future  life  in  the, 
1738-1863,  also  bbl,  1281,  1297,  2256-67,  2263, 
2303,  3427,  3500,  3890,  3918. 

Orcus.    See  Hades,  Sheol. 

Origen,  salvation  of;  4589,  n.,  4664. 

Origin  of  the  soul,  387-462,  also  29, 30,  31. 52, 157, 
184,  211,  337,  3860,  48I,  485»,  493.  743,  844 
936,  990,  998a,  1532,  1669,  1675,  1675b  1676, 
1955,  1996,  2070,  2112,  2369,  2795,  462*  (Add.), 
462b  (Add.),  607a  (^c?rf.) ;  — history  of  opinions 
on  the  subject,  387,  388,  395,  421, 429,  441,  458, 
471, 1265, 1267.  —  .Se«  aiso  Creation,  Emanation, 
Pre-existence,  Traduction,  Transmigration. 


Pantheism,  320, 356,  385. 

Paradise,  3402-3687,  also  1993-2363b,  passim, 
3262-3401,  passim,  2468,  2519,  3197,  3494a-3498» 
(vtrfcZ.);— Jewish  notion  of,  1877,1880,  1900, 
1908,  1915,  1939,1940,  1948;  — Mohammedan, 
1965, 1971,  1973,  1986. 

Parsis.    See  Persians. 

Patrick,  Saint,  Purgatory  of,  2720, 2756,  2817-17*, 
2833a,  2842,  2892a,  3264,  3303,  n. 

Paul,  the  Apostle,  his  descent  to  hell,  3691:  — 
his  eschatology,  1604,  2278,  2316,  3059,  3132o, 
4393;  — his  psychology,  2377. 

Persians,  the  ancient,  and  the  modern  Parsis, 
1366-1404,  also  653,  557,  1257,  1290-92,  1297, 
1301,  1353a,  1823. 

Persephone,  or  Proserpine,  1711, 1726. 

Personality  after  death,  560,  560*,  872,  884, 1001, 
1084,  1089,  1095-96.  1099.  1106, 1124, 1137, 1153, 
1172,  1203, 1213, 1217,  1220,  1233,  1790,  2318. 

Peruvians,  1294. 

Peter's  doctrine  of  the  Last  Things,  2316. 

Pharisees,  1886, 1893, 1903,  1926, 1953. 

Philibertus,  his  vision,  3279. 

Philosophers,  the  ancient.  See  Greeks  and  Ro- 
mans. 

Place  of  departed  spirits,  2496,  2505-06,  2511-12, 
2534-36,  2549,  2581-82,  2592,  2597.  See  also 
Abraham's  Bosom,  Hades,  Heaven,  Hell, 
Intermediate  state,  Limbo,  Paradise. 

Plato,  salvation  of,  4589,  n.,  4601,  4652. 

Plurality  of  souls  in  man.    See  Unity. 

TTj/eu/uto,  2281. 

Poems  on  death,  784,  2388,  2401,  2416-17,  2420, 
2434,  3385,  3727 ;  —on  Heaven,  2018,  3385, 3511, 
3517,  3523,  3560,  3624,  3637;— on  Hell,  1939, 
3386,  3691-94,  3713a,  3754;  — on  the  descent  of 
Christ  to  Hades,  2017,  n.,  2644b,  2646-47*,  2685, 
2697-97b,  2705;  — on  the  future  rife,  2010, 
2018,  2028,  2033,  2044,  2066,  2087*,  2111,  2154, 
2162,  2239,  2283,  2360 ;  —on  the  immortality  of 
the  soul,  227a,  586,  586*,  600(?),  618,  619,  639, 
656,  739,  784,  821-823,  827,  972,  979,  982,  998», 
1029  1039,  1044,  1049,  1068*,  1119.  1169,  1173, 
1197,1248,  2388,  12m  (Add.);  — on  the  inter, 
mediate  state,  2583*,  3274,  3547;  — on  the  Last 
Judgment,  2018,  3182-85*,  3186,  3194a,  3198, 
3200,  3208,  3219,  3226, 3227*-29,  3240, 3242,  3244 
-45a,  .3247,  3248*  3256,  3258,  3258*,  3261,  3261b, 
3274;  — on  the  Last  Things,  2033,  2044,  2066, 
2111,  2154,  2162,  2239;  — on  pre-existence,  486, 
486,  656;  — on  the  resurrection,  3021,  3046, 
3071; — on  the  resurrection  of  Christ,  3274;  — 
on  the  rewards  and  punishments  of  the  future 
life,  1039,  3267,  3269,  n.,  3272-74,  3277,  3279-81, 
3282, 3284-86,  3306-07,  3312, 3320, 3324-25, 3339, 
3344,  3381; — on  universal  restoration,  4270, 
4288,  4477. 

Polynesians,  1307,  1308, 1311. 

Prayer  for  the  dead,  2710-2928*.  passim,  also 
1263,  2498,  2527,  2604;  — among  the  Jews,  1872. 
911 


INDEX    OF   SUBJECTS. 


Pre-existence  of  the  soul,  463-500,  also  52,  n., 
127,  384,  655,  1564,  1577, 1594, 1599,  1655, 1669, 
1672, 1680a,  2012a,  2086,  3947,  3995,  4103,  4390*, 
540b  (^dd.);— Jewish  doctrine  of,  1754,1898. 
—  See  also  Transmigration. 

Probation,  4260,  4451,  4489. 

Propagation  of  the  soul.    See  Traduction. 

Proserpine.     See  Persephone. 

Protestants,  whether  they  can  be  saved,  4590-95, 
4597,  4603,  4636. 

\}/vxVi  1531.    See  also  Biblical  psychology. 

Purgatory,  2710-2928«,  also  3262-3401,  passim, 
465,  498,  2007b,  2015,  2023(?),  2028,2030,  n., 
2043,  2053,  2103,  2137,  2229,  2304,  n.,  2462,  n., 
2472»,  2474,  2478,  2498-99,  2525,  2527,  2683-84, 
3197,  3695,  3703,  n.,  3718,  3724,  3818,  3838,  3844, 
3960,  2761a-2928d  (Add.);  — Rindu  doctrine  of, 
1440,  etc.;  — Jewish,  1870,  1872,  1879-80;  — 
Mohammedan,  1971.  —  See  also  Patrick. 

Punishment,  future,  reality  of,  4086,  4108,  4113, 
4146b,  4147,  4163,  4170,  4176-80,  4204,  4216, 
4220,  4225,  4228,  4237,  4253,  4258,  4299,  4416. 
See  also  Duration,  Hell,  Limbo,  Purgatory,  Re- 
wards. 

Pythagorism,  1549-57, 1678, 1727,  n. 


Babbinical  writers.    See  Jews. 

Recognition  of  friends  in  the  future  life,  360&-72. 
also  939, 1015,  1036,  1060,  1108-09,  1136,  1179, 
1183, 1201, 1224,  2168,  2215,  2233,  2237, 2242-43, 
2268,  2279»,  2289,  2302,  2335»,  2578»,  3414,  3525, 
3539,  3566,  3595,  3597,  3756,  3597°  (Add.),  3672* 
(Add.). 

<'  Redivivalism,"  4449. 

Reminiscence,  Platonic  doctrine  of,  1577,  1594. 
See  also  Pre-existence. 

Reprobate.    See  Number  of  the  saved. 

Restoration.  See  awonarda-Taffi.?,  Duration  of 
future  punishment. 

Resurrection,  the,  2929-3132^,  also  1993-2363b, 
passim,  515,  545,  553,  590,  595, 617, 645,  898,  990, 
1007-08,  1023,  1043,  1094,  1219,  1259,  1267-68, 
1640,  1672,  2578,  2579«,  n.,  2589,  2601,  2699, 
3148,  3151,  3185a,  3283,3383,  3789,3855,4196;  — 
the  first,  2993,  3079-80a,  3089,  3132^  (Add.);  — 
immediately  after  death,  173-175,  3042,  3050, 
3054,  3066,  3073;  — of  the  wicked,  3781,  3821, 
3956,  4002;  — office  of  the  Holy  Spirit  in,  3027; 
—  doctrine  of,  among  the  Cimbri,  1325;  — 
among  the  Jews,  1738,  1749,  1755, 1761,  1824- 
i9,-passim,  1860,  1862,  1866,  1869,  1877,  1880, 
1882, 1890,  1899,  1903,  1924,  1926,  1928,  1931a, 
1935,  1937,  1940,  1943,  1950,  1954,  2938,  2987, 
3056,  3067-68;  —  among  the  Mohammedans, 
1965, 1968  ;  —  among  the  ancient  Persians,  1376, 
1380,  1386, 1396-97,  1403.  —  See  also  Interme- 
diate state. 

Resurrection  of  Christ,  3133-3181,  also  545,  2042, 
2438,  2441,  3051,  3065,  3274,  4245. 

Rewards  and  punishments  of  the  future  life, 
3262-3401,  a;sol993-2363b,  passm,  553, 704,  711, 
832.  874, 1022, 1035, 1259,1265,  n.,  1559, 1564,  n., 
1663-67,  1674,  1678-79,  1680*,  1681,  1684,  1691, 
1695a,  1735,  1764,  1788,  1799-1813,  1855,  1862, 
1867, 1877, 1880, 1899,  1900, 1915,  1920-21, 1924, 
1934,  1939-1941,  1948,  1951,  1971,  1988,  1992, 
2541,  2985.  4144,  4234,  4236,  4425.  See  also 
Heaven,  Hell,  Purgatory. 

Ifticb  Man,  the,  and  Lazarus,  parable  of.  See 
Luke  xvl.  19-31,  in  the  Index  following  this. 

Romans.    See  Greeks  and  Romans. 

Roshenians,  1257. 

MiMch,  1792, 
912 


Sabians,  or  Zabians,  1254,  2005. 

Sadducees,  1903,  1954. 

Sadikiahs,  1257. 

Salviition.    See  Catholics,  Christians,  Heathen, 

Heretics,  Infants,  Jews,  Protestants. 
Samaritans,  1918b,  1919,  1992a  bis  (Add.). 
Sandwich  Islanders,  1307. 
Sankhya  philosophy,  1419-21,  1468. 
Saved,  number  of  the.     See  Number. 
Scandinavians,   the  ancient,  1324-42a,   passim, 

also  553,  1291. 

Scholastic  divines,  their  opinions  concerning  the 
soul  and  the  future  life,  17,  18,  565,  1995, 
1999,  2021-27<i. 

Science  in  the  future  life,  1070,  3541. 

Second  advent  of  Christ,  2044,  2310-11,  2315, 
2331,  2353,  3113,  3690,  4361,  4471. 

Second  death,  4108,  4374. 

Semitic  nations,  1290, 1292.    See  also  Jews. 

Seneca,  salvation  of,  4589,  n.,  4601,  4659. 

Separate  state  of  the  soul.  See  Intermediate 
state. 

Sepulchral  percussion,  or  Beating  in  the  Grave, 
Jewish  and  Mohammedan  doctrine  of  the, 
1876, 1950,  1971. 

Sex  in  the  future  life,  1135. 

Shamans,  1437, 1462. 

Sheol,  1745, 1750-52, 1756,  1773,  1778, 1780,  1782, 
1786, 1794, 1867, 1870, 2247,  2548,  3756b,  4174-77, 
4202,  4212a,  4279,  4346.     Compare  Hades. 

Shin  ("spirit"),  use  of  the  word  in  Chinese, 
1516«-1516',  1518a-1518g. 

Siamese,  1453',  1474,  1484. 

Sibylline  Oracles,  2462. 

Simplicity  of  the  soul,  904,  927, 1251. 

Sin  against  the  Holy  Ghost.  See  Unpardonable 
sin. 

Slavic  nations,  1290, 1329, 1332 

Sleep  of  the  soul,  2600-36,  aho  173-175,  485»,  655, 
672,  673,  783a,  n.,  2150,  2169,  n.,  2174, 2292,  2304^ 
2314a,  2317,  2357-58,  2578*,  25788,  2718,  3073, 
3837,  4324,  4415,  4441,  4465.  See  also  Interme- 
diate state.  Materialism,  Mortality. 

Socinians,  3800,  3945. 

Solomon,  salvation  of,  4589,  n.,  4651-51*. 

Soul,  distinguished  from  the  body,  94, 103a,  115, 
170,  190a,  224,  226,  256,  261,  282,  290,  295,  303, 
323,  333,  348,  358,  380,  755,  756,  1222;  — dis- 
tinguished from  the  spirit,  14,  63,  115, 120,  254, 
290.  295.  307,  339,  1222,  2000,  2003,  2007,  2114, 
2122,  2341-42,  2345 ;— supposed  to  adhere  to 
the  body  till  after  the  resurrection,  2534-35, 
2543,  2578. —  .S'ee  also  Biblical  psychology, 
Immortality,  Materialism,  Nature,  Origin, 
Px-e-existence,  Sleep,  Transmigiation,  Unity. 

Soul  and  the  future  life,  doctrine  concerning  the, 
among  nations  and  sects  not  Christian,  1254- 
1992d,  and  1299-1992a  Ms  (Add.) ;  —  inOhristian 
theology,  1993-4664,  passim,  and  Additions, 
2059-3994a.  (For  details,  see  Classification, 
pp.  686,  687.) 

Spirit,  1792,  2281,  2341-42,  2345,  2364-79.  See  also 
Materialism,  Soul. 

"  Spiritualism"  or  Spiritism,  modern,  4665-4705, 
also  2537-38. 

State  after  death.  See  Future  life,  Intermediate 
state.  y- 

Stature  and  age  of  those  raised  from  the  deac^ 
2996. 

Stoics,  1675-77, 1692, 1696,  1725. 


INDEX  OF   SUBJECTS. 


Sufis,  1257, 1987»>-1987a,  1992c,  l992d. 
Sun,  worship  of  the,  1288*. 
Swedenborgians,  4514, 

Table-tipping.    See  "  Spiritualism." 

Tartarus,  1684, 1867,  3756b,  4174-77,  4202,  4212», 
4279,  4346. 

'Tertullian,  salvation  of,  4589,  n. 

BavoLTO^  aiw.'ios,  1899,  4190,  4480. 

Thomas  [Becket]  of  Canterbury,  Saint,  salvation 
of,  [4664a],  n. 

Threefold  division  of  human  nature,  115,  120, 
249,  2345,  2370.    See  aUo  Unity. 

Tibetans,  1257, 1291. 

Traduction  or  propagation  of  the  soul,  387-462, 
passim,  648,  901,  462*  (Add.). 

Trajan,  the  Emperor,  his  deliverance  from  hell, 
4660-63,  also  3283,  4589,  n. 

Transmigration  of  the  soul,  501-540»,  also  52, 
485,  864. 1672,  1675,  1675b,  1704,  2304,'  n.,  3795, 
515»-540b  (Add.); — doctrine  of  the,  among  the 
Druzes,1988, 1992;  —  among  the  ancient  Egyp- 
tians, 1356-57, 1361, 1364 ;  —  among  the  Hindus, 
1405-1495?,  passim;  —  among  the  Jews,  1864- 
65, 1866,  1888-89,  1891,  1915,  1918*  1928, 1947, 
2987 ;  —  Pythagorean  and  Platonic  doctrine  of, 
1549-57,  1559»,  1564,  1595,  1675b,  1678;  — whe- 
ther believed  in  by  the  Druids,  1344,  1346, 
1350-52. 

Tundalus,  or  TondaluB,  his  visions,  2039,  3277, 


Turks,  whether  they  can  be  saved,  4626, 

Uncivilized  nations,  1302-52,  also  1294, 

Unity  of  the  human  soul,  45,  46,  48,  604,  665, 
1988,  2000;— of  the  intellectual  principle  iu 

•  the  universe,  15-18. 

Universalism,  See  Duration  of  future  punish- 
ment. 

Unpardonable  sin,  4295,  4421,  3994a  {^Add.) 

Vais'eshika  philosophy,  1470. 

Vedanta  philosophy,  1415-18*,  1453, 1453b,  1461*. 

Vehicular  state,  994.     See  also  Body. 

Visions,  4665-4705,  passim. 

Vital  principle.    See  Life. 

Waldenses,  2025,  2727. 
Wettinus,  Saint,  his  visions,  3269. 

Yama,  the  ruler  of  the  dead,  1401. 
Yoga  philosophy,  1422, 1422». 

Zabians.     See  Sabians. 

Ziz,  or  Bar  Jukhnc,  a  gigantic  bird  on  which  the 

Jews  are  to  feast  in  the  world  to  come,  1868, 
^w^,  2288,  3536. 

^ojT]  attovios,  1899,  n.,  3549,  4190. 
Zoroastrianism,  1275»,  1366-1404,  passim.     See 

also  Persians. 
Zwinglians,  3424. 


913 


PASSAGES  OF  SCRIPTUEE  ILLUSTRATED. 


Job  xix.  25-27.    1824-1849,  j)a«sm. 

xxviii.    1838. 

Psalm  ix.  17  [no<  27].    4213. 

xvii.  15.    1850. 

xlix.  15.    2991. 

Ecclesiastes  iii.  18-21.    1851-53. 

xi.  9-xii.  7.    1858. 

xii.  7.    735, 1062». 

xii.  14.    1855. 

Isaiah  xxvi.  19,  20.    1860,  n. 

xxxviii.  9-20.    1745. 

Ixvi.  24.    3890. 

Ezekiel  xxxvii.  1-14.    1860,  2956,  2998. 

Daniel  xii.  3.    3601. 

Matthew  x.  28.    4225»,  4460. 

xxiv.,  XXV.    2312a,  2336»,  2361, 2363e,  3255*. 

xxiv.  1-36.    2294. 

xxiv.  29-31.    2293»,  2319. 

XXV.  31-46.     3249. 

XXV.  41.    3711,3726. 

XXV.  46.    3796,  3843,  4057,  4190. 

xxvi.  24.    3910. 

Mark  ix.  42-49.    3250. 

ix.  48.    3790. 

xiv.  21.    3910. 

Luke  xii.  4,  5.    4225»,  4460. 

xvi.  19-31.     2260,  3391,  3396,  3702,   3710, 

4172,  4229,  4391,  4445.  4458,  3401»  (Add.). 

XX.  36.  4354-56, 4369. 

xxiii.  42,  43.  2557,  2576. 

John  V.  28,  29.  3004,  4348. 
viii.  61.  2196. 

xiv.  2.  3605,  n. 

Acts  iii.  21.  2984,  3805,  3834,  3850,  3898,  3933, 
4159. 

914 


Acts  XX.  10.  2400. 
Romans  ii.  16.  3227. 

V.  19.  3887,  3895. 

1  Cor.  iii.  12-15.  2556. 

XV.  2246,  2948«-49,  2954,  2962,  2967,  3037, 

3041,  3044,  3055,  3059,  3063,  3078,  3086,  3102, 
3106,  3107,  3114,  3180. 

XV.  12-19.  3065. 

XV.  12-51.  3053. 

XV.  20.  2979. 

XV.  23.  3006,  3007. 

XV.  24.  3824». 

XV.  29.  2983. 

XV.  33-55.  3052. 

XV.  35.  3048. 

XV.  35-38,  3023,  3033. 

XV.  35-49.  3101. 

XV.  53.  2988. 

2  Cor.  V.  1-6.  31320. 
Eph.  iv.  9, 10.  2672,  2678. 
Phil.  i.  23.  2503. 

iii.  10.  2976. 

2  Thess.  i.  7-9.  3251. 
1  Tim.  iv.  9-11.  4048. 
2Tim.  i.  10.    2199. 

1  Peter  iii.  18-20.    2642,  2675,  2692-93.  2695-96, 
2707,  2709b. 

2  Peter  ii.  4.    1867. 

ii.  9.    2553. 

1  John  iii.  2.    3680. 
Revelation  xiv.  6.    3850.  3898. 

xiv.  13.    3564. 

XX.    3079. 

XX.  11-15.  2996,  3212,  3224,  3732. 

xxiL  11.  4045. 


THE  END. 


WIDDLETON'S  EDITIONS  OF  CHOICE  STAND AKD  WOEKS. 

Milman's  History  of  Christianity. 

A  HANDSOME  LIBRARY  EDITION. 

THE  HISTORY  OP  CHRISTIANITY, 

From  the  Birth  of  Christ  to  the  Abolition  of  Paganism  in  the 
Roman  Empire.  By  Henry  Hart  Milman,  Dean  of  St. 
PauFs.  A  New  Edition,  thoroughly  revised  and  corrected. 
In  3  Yolumes,  Crown  8vo.  In  large  clear  type,  on  fine 
paper.     Cloth,  $6.75;  half  calf,  $12.00. 

This  standard  work  of  Milman,  after  having  been  before  the  world  for  a 
quarter  of  a  century,  and  having  for  that  period  sustained  the  test  of  criti- 
cism and  received  the  admiring  homage  of  more  than  one  generation  of 
men,  has  now  been  thoroughly  revised  by  its  distinguished  author,,  and  pro- 
duced in  a  style  which,  in  size,  clearness  of  type,  and  convenience  of  form, 
must  recommend  itself  to  all  readers. 

The  work  is  divided  into  four  "Books,"  which  respectively  treat  of :  I. 
The  Life  of  Christ.  II.  The  Kesurrection,  and  the  Promulgation  of  Chris- 
tianity, with  its  Progress  to  the  Persecution  of  Diocletian,  III.  From 
Constantine  to  Jerome,  and  concluding  with  the  Monastic  System.  IV. 
The  Roman  Empire  under  Christianity,  with  a  sketch  of  the  Public  Spec- 
tacles of  Rome,  Christian  Literature,  and  the  Fine  Arts. 

These  topics,  of  great  interest  in  themselves,  are  rendered  more  interesting 
and  attractive  by  the  masterly  manner  in  which  they  are  treated. 

Uniform  with  "History  of  Christianity," 

MILMAN'S  HISTORY  OP  THE  JEWS, 

From  the  Earliest  Period  down  to  Modern  Times.  A  New 
Edition,  thoroughly  revised  and  extended.  In  3  Yolumes, 
Crown  8vo.     Cloth,  extra;  $6.75;  half  calf,  $12.00. 

AND 

MILMAN'S  HISTORY  OP  LATIN  CHRISTIANITY, 

Including  that  of  the  Popes,  to  the  Pontificate  of  Nicholas  V. 
8  Yols.,  Crown  8vo.   Cloth,  extra,  $20.00 ;  half  calf,  $40.00. 


No  more  acceptable  present  to  a  clergyman  or  student  could  be  made  than 
a  set  of  Dean  Milman's  "Works,  comprised  in  the  above  14  volumes,  or 
any  one  of  the  works  separately. 


For  Sale  at  principal  Bookstores  throtighout  the  country,  and  mailed  ly  Pub- 
lisher on  receipt  of  Price. 

W.  J.  WIDDLETON,  Publisher, 

17  Mercer  St.,  Netv  York, 


WIDDLETON'S  EDITIONS  OF  CHOICE  STANDAED  WOEKS. 


Milman's  History  of  the  Jews. 

THE  HISTORY  OP  THE  JEWS, 

From  the  Earliest  Period  down  to  Modern  Times.  By 
Henry  Hart  Milman,  Dean  of  St.  Paul's.  A  New  Edi- 
tion, thoroughly  revised  and  extended.  In  3  Volumes, 
Crown  8vo.     Cloth,  $6.75 ;  half  calf,  $12.00. 

"  .  .  .  .  Though  the  Jewish  people  are  especially  called  the  people  of  God, 
though  their  polity  is  grounded  on  their  religion,  though  God  be  held  the 
author  of  their  theocracy,  as  well  as  its  conservator  and  administrator,  yet 
the  Jewish  nation  is  one  of  the  families  of  mankind  ;  their  history  is  part  of 
the  world's  history  ;  the  functions  which  they  have  performed  in  the  prog- 
ress of  human  development  and  civilization  are  so  important,  so  enduring  ; 
the  veracity  of  their  history  has  been  made  so  entirely  to  depend  on  the 
rank  which  they  are  entitled  to  hold  in  the  social  scale  of  mankind  ;  their 
barbarism  has  been  so  fiercely  .and  contemptuously  exaggerated,  their  prem- 
ature wisdom  and  humanity  so  contemptuously  depreciated  or  denied  ;  above 
all,  the  barriers  which  kept  them  in  their  holy  seclusion  have  long  been  so 
utterly  prostrate ;  friends  as  well  as  foes,  the  most  pious  Christians  as  well 
as  the  most  avowed  enemies  of  Christian  faith,  have  so  long  expatiated  on 
this  open  field,  that  it  is  as  impossible,  in  my  judgment,  as  it  would  be  un- 
wise to  limit  the  full  freedom  of  inquiry. 

"  Such  investigations,  then,  being  inevitable,  and,  as  I  believe,  not  only 
inevitable,  but  the  only  safe  way  of  attaining  to  the  highest  religious  truth, 
what  is  the  right,  what  is  the  duty  of  a  Christian  historian  of  the  Jews  (and 
the  Jewish  history  has,  I  think,  been  shown  to  be  a  legitimate  province  for 
the  historian)  in  such  investigations  ?  The  views  adopted  by  the  author  in 
early  days  he  still  conscientiously  maintains.  These  views,  more  free,  it 
was  then  thought,  and  bolder  than  common,  he  dares  to  say  not  irreverent, 
have  been  his  safeguard  during  a  long  and  not  unreflective  life  against  the 
difficulties  arising  out  of  the  philosophical  and  historical  researches  of  our 
times ;  and  from  such  views  many,  very  many,  of  the  best  and  wisest  men 
whom  it  has  been  his  blessing  to  know  with  greater  or  less  intimacy,  have 
felt  relief  from  pressing  doubts,  and  found  that  peace  which  is  attainable 
only  through  perfect  freedom  of  mind." — Extract  from  Author's  Preface. 

Uniform  with  "  History  of  the  Jews,'^ 

MILMAN'S  HISTORY  OF  CHRISTIANITY. 

New  and  Revised  Edition.  3  Yolumes,  Crown  8vo. 
Cloth,  $6.75;  half  calf,  $12.00. 


MILMAN'S  LATIN  CHRISTIANITY. 

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WIDDLETON'S  EDITIONS  OF  CHOICE  STANDARD  WOEKS. 

SINAI  AND  PALESTINE, 

BT 

ARCHBISHOP    STANLEY, 

AUTHOR   OF    THE   HISTORY  OP    THE    EASTERN  AND   THE   JEWISH   CHURCH, 
And  uniform  with  those  Volumes. 

Sinai  and  Palestine, 

In  Connection  with  their  History.  By  Arthur  Penrhyn 
Stanley,  D.D.  Witli  Colored  Maps  and  Plates.  A  large 
Octavo  Yolume.  Elegantly  printed  in  large,  clear  type, 
on  fine  tinted  paper.     Price,  in  cloth,  $4;  half  calf,  $6. 

MAPS. 
I.  Diagram  of  the  Heights  of  Egypt,  Sinai,  and  Palestine. 
II.  Egypt. 

III.  Peninsula  of  Sinai. 

IV.  Traditional  Sinai. 
V.  Palestine. 

VI.  South  of  Palestine. 
VII.  Plain  of  Esdraelon  and  Galilee. 

W  O  O  D  -  C  U  T  S. 

1.  Sketch-map  of  Syria. 

2.  Sketch-plan  of  Jerusalem. 

3.  Sketch-plan  of  Shechem. 

4.  Sketch-plan  of  House  at  Nazareth  and  at  Loretto. 

"  Those  who  visit  or  who  describe  the  scenes  of  Sacred  history  expressly 
for  the  sake  of  finding  confirmations  of  Scripture,  are  often  tempted  to  mis- 
lead themselves  and  others  by  involuntary  exaggeration  or  invention.  But 
this  danger  ought  not  to  prevent  us  from  thankfully  welcoming  any  such 
evidences  as  can  truly  be  found  to  the  faithfulness  of  the  Sacred  records. 

"  One  such  aid  is  sometimes  sought  in  the  supposed  fulfilment  of  the  an- 
cient prophecies  by  the  appearance  which  some  of  the  sites  of  Syrian  or 
Arabian  cities  present  to  the  modern  traveller.  But  as  a  general  rule  these 
attempts  are  only  mischievous  to  the  cause  which  they  intend  to  uphold. 
The  present  aspect  of  these  sites  may  rather,  for  the  most  part,  be  hailed  as 
a  convincing  proof  that  the  Spirit  of  prophecy  is  not  so  to  be  bound  down. 
The  continuous  existence  of  Damascus  and  Sidon,  the  existing  ruins  of  As- 
calon,  Petra,  and  Tyre,  showing  the  revival  of  those  cities  long  after  the 
extinction  of  the  powers  which  they  once  represented,  are  standing  monu- 
ments of  a  most  important  truth,  namely,  that  the  warnings  delivered  by 
'  holy  men  of  old'  were  aimed  not  against  stocks  and  stones,  but  then,  as 
always,  against  living  souls  and  sins,  whether  of  men  or  of  nations." — From 
Author^s  Introduction.  ■ 

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WIDDLETON'S  EDITIONS  OF  CHOICE  STANDARD  WORKS. 


Sydney  Smith's  Wit  and  Wisdom. 

THE  WIT  AND  WISDOM  OF  SYDNEY  SMITH: 

BEING  SELECTIONS  FROM  HIS  WRITINGS, 
AND  PASSAGES  OF  HIS  LETTERS  AND  TABLE-TALK. 

By  E.  a.  DUYCXmCK. 

Crown  8vo.,  cloth,  extra, $2.25 

half  calf, 4.00 

**  When  wit  is  combined  with  sense  and  information ;  when  it  is 
softened  by  benevolence  and  restrained  by  strong  principle ;  when 
it  is  in  the  hands  of  a  man  who  can  use  it  and  despise  it,  who  can 
be  witty  and  something  much  better  than  witty,  who  loves  honor, 
justice,  decency,  good-nature,  morality,  and  religion,  ten  thousand 
times  better  than  wit ;— wit  is  then  a  beautiful  and  delightful  part 
of  our  nature." — Sydney  Smith. 

"  The  remarkable  union  of  good  sense  and  rich  humor  in  the  writings  of 
Sydney  Smith,  render  his  works  among  the  most  wholesome  and  refreshing 
of  all  the  modern  British  essayists.  The  geniality  of  the  man  pervades  the 
intelligence  of  the  writer ;  reviews,  sermons,  table-talk,  and  lecture  are 
permeated  with  the  magnetic  wisdom  of  a  humane  and  vivacious  character. 
It  is  ;iot  surprising,  therefore,  that  a  judicious  selection  from  Sydney  Smith's 
writings  should  have  proved  highly  acceptable  as  a  domestic  memorial  of 
the  genial  churchman.  The  editor  has  done  his  work  with  rare  skill  and 
judgment,  and  the  result  is  one  of  the  most  charming  volumes.  It  is  just 
the  book  to  keep  at  hand  for  recreation  and  suggestive  reading.  It  abounds 
with  passages  of  choice  English,  laden  with  truth  and  wisdom  ;  it  sparkles 
with  wit  and  abounds  in  anecdote ;  and  is  like  a  living  presence  in  its  se- 
rene, solid,  pleasant  spirit.  We  know  of  no  similar  work  so  adapted  to 
make  a  companion  of  as  this  felicitous  compend  of  Sydney  Smith's  wit  and 
wisdom." 


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Usher  on  receipt  of  Price. 

W.  J.  WIDDLETON,  Publisher, 

17  Mercer  St,,  New  YorJc, 


OF  THX 

HNIVERSITY 


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